A help for the understanding of the Holy Scripture intended chiefly for the assistance and information of those that use constantly every day to reade some part of the Bible, and would gladly alwayes understand what they read if they had some man to help them : the first part : containing certain short notes of exposition upon the five books of Moses, to wit Genesis, Exodus, Leviticus, Numbers, and Deuteronomie : wherein all such passages in the text are explained as were thought likely to be questioned by any reader of ordinary capacity ... / by Arthur Jackson ...

ANNOTATIONS On the third book of MOSES called NUMBERS. (Book Numbers)

CHAP. I.

ANd the Lord spake unto Moses in the wildernesse of Sinai, &c.]

This third book of Moses is called Numbers, because therein are related two severall numbrings of the people, the one here in the first entrance of this book, the other after∣wards, chap. 26. besides many other numbrings, as of the offerings of the Princes, and of the severall stages of the Israe∣lites in their journeyings towards the land of Canaan, &c. In these first words he tells us the place and time when they were numbred, to wit, in the wildernesse of Sinai, and that on the first day of the second moneth in the second year after their return out of Egypt: In the beginning of the third moneth of the first year they came first into the wildernesse of Sinai, Exod. 19. 1. upon the very first day of the first moneth of the second year the tabernacle was erected, Exod. 40. 17. and now on the first day of the second moneth of this year this command was given for the numbring of the people: whereby it is evi∣dent that all those things, which are related in the foregoing book of Leviticus, were done within the compasse of one moneth, to wit, the first moneth of this second year. And if we consider also that the Israelites went not out of the wildernesse of Sinai till the twentieth day of this moneth, into which they enterd the first day of the third moneth of the first year, it is manifest that they were in this wildernesse a full year within a few dayes. Now whereas it is said also here that God gave Moses this command for the numbring of the people in the tabernacle of the congrega∣tion, hence some Expositours inferre that God did not speak now to him, out of the doore of the tabernacle, as many times he did, but within the tabernacle from off the mercy seat, as it is expressely said he did, chap. 7. 8, 9.

Vers. 2. Take ye the summe of all the congrega••ion of the children of Israel, &c.]

In Exodus and Leviticus Laws were given fo•• Gods worship and service; and here now the Lord settles the church and common-wealth in order. They had been once numbred the year before, the first year after their coming out of Egypt, when every man paid a ransome for his soul, whereby their redemption by Christ was figured, Exod. 30. 11, 12. Now another muster is enjoyned: 1. that they might be still put in mind both of Gods faithfulnesse in performing his promise, that espe∣cially of multiplying them so exceedingly, as also of his power and providence in maintaining such a huge multitude of people in such a desert place: 2. that the distinct knowledge of their numbers might be an encouragement to the people, being now to go forward against their enemies: 3. that as they numbred them they might withall rank them in order according to their tribes and families, to the end they might travell along in good array without tumult and confusion: 4. to intimate how tenderly carefull God was over them, and what precious account he made of them: for those things men highly es••eem, and for which they are solicitously care∣full, they are often numbring, as we see in the shepherds often numbring their sheep, and the rich mans telling over his coyn: yea 5. some adde another reason, to wit, that they might gather of every man that was numbred that poll-money enjoyned to be paid at their numbring for the service of the tabernacle, Exod. 30. 12. When thou takest the summe of the children of Israel after their numbers, then shall they give every man a ransome for his soul unto the Lord. But, as there it is noted, it is questionable whether that were commanded as a perpetuall Law that was alwayes to be observed.

Every male by their poll: from twenty years old and upward.]

So that it is ma∣••••fest, that neither women nor children were numbred, nor any that were not full twentie years old; the reason whereof was, because onely those were numbred that were fit for the warre: yet others would have another reason added besides, to wit, that none might presume to take the full number of those of whom God had said ••hat they should be innumerable, according to that, 1. Chron. 27. 23. But David ••ook not the number of them from ••wenty years old and under, because the Lord had said he would increase Israel like to the starres of the heaven.

Vers. 3. All that are able to go forth to warre in Israel.]

Those therefore that were by age, sicknesse, or any o••her infirmity disabled for the warre, were not numbred amongst the rest of the people.

Vers. 4. And with you there shall be a man of every tribe, &c.]

To wit, to see that the work was carried fairly without any wrong done to any of the tribes. We cannot say whether these hereafter named were the heads and princes of the tribes before, and onely here by name appointed to this work, both to avoid contention about it, and withall that their names might be honoured in the memoriall of the work; or whether they were now chosen of God to have the preheminence, and ••o be the heads of each tribe. Indeed some Expositours do conclude for certain that ••hey were the heads of each tribe before, and that because they take it for granted that that which is related concerning these men by name, chap. 7. to wit, that as princes of ••ach tribe they brought their ••everall offering•• for the service of the taber∣nacle,

was done a moneth before this numbring of the people, to wit, in the first moneth of the second year, on the day the altar was anointed, which they gather from the 1. verse of the 7. chapter of this book. But whether this may be thence so certainly concluded, see the note upon the place.

Vers. 10. Elishama the sonne Ammihud.]

Numbers 7. 48. it is written Am∣miud.

Vers. 14. Of Gad; Eliasaph the sonne of D••üel••.]

Who is called, chap. 2. 14▪ Reüel, because the Hebrew letters are like one another, and often changed.

Vers. 21. Those that were numbred of them, even of the tribe of Ruben, were fourtie six thousand and five hundred.]

Reubens number was l••ss•• then any of the sonnes of Jacob (except Gad, Asher, and Benjamin) which may be esteemed as an effect of that curse denounced by Jacob, G••n. 49. 3▪ 4. that he should lose the priviledge of his birthright, the excellency of dignity and the excellenc•••• of power▪ because he went up to his fathers bed.

Vers. 24. Of the children of Gad, by their generations, &c.]

Gad is here rec∣koned in the third place, because this tribe was joyned with Reubens and Simeons on the South quarter of the host, Numbers 2. 10, 14. and so it is in the rest.

Vers. 27. Those that were numbred of them, even of the tribe of Judah, were threescore and fourteen thousand and six hundred.]

Judahs number was almost twelve thousand more then the greatest tribe, which may well be esteemed a part of the dignity which together with a part of the birth-right was conferred upon him, out of whose tribe the Messiah was to come, Gen. 49. 8, 9, 10.

Vers. 33. Those that were numbred of them, even of the tribe of Ephraim, were fourtie thousand and five hundred.]

Ephraims number is above eight thousand more then Manassehs (and yet the Philistins slew many of this tribe in Egypt, for which their father Ephraim mourned many dayes, 1. Chron. 7. 20, 21, 22.) Thus Jacobs prophecy is in part fulfilled, his younger brother Ephraim shall be greater then he, Gen. 47. 19.

Vers. 37. Those that were numbred of them, even of the tribe of Benjamin, were thirty five thousand and foure hundred.]

Benjamins number is of all the sonnes of Jacob the least (though at the first his children were moe then any of his brethren, Gen. 46. 21.) and after his tribe was almost rooted out, Judg. 20. no marvell therefore though it be called, Psal. 68. 28. Benjamin the little.

Vers. 46. All that were numbred were six hundred thousand and three thou∣sand and five hundred and fifti••.]

When all the tribes were first numbred the year before, there were also found just as here, six hundred thousand and three thousand and five hundred and fiftie; at least, if there were some small difference, it was under fifty (such small numbers being indeed usually not set down in the Scriptures) yet then it is most probable that the tribe of Levi was numbred, which are here lest out. And if so, thence it must needs follow that there were then at their first num∣bring so many young men of nine••een years of age that now were twenty years old, as made up the number of the Levites, that they might see they should lose nothing by whatsoever was imployed in Gods service.

Vers. 48. For the Lord had spoken unto Moses, saying, &c.]

His numbring

of the tribe of Levi by themselves, not amongst the rest, some might think did pro∣ceed from an ambitious desire to exalt ••••s own tribe; and therefore he makes ex∣presse mention that it was done by Gods speciall command, and that to shew that God had exempted them both from warres and all other secular imployments, and separated them onely to attend upon the service of the tabernacle; and besides be∣cause consequently their number was to be taken after another manner, to wit, from a moneth old and upward, chap. 3. 15.

Vers. 51. And the stranger that cometh nigh shall be put to death.]

That is, whosoever is not of the tribe of Levi▪ and this the Lord enjoyned, both to bring them to the more reverend esteem of Gods holy things, and withall to make them ever mindfull of this, that there was no drawing nigh unto God without a Me∣diatour.

CHAP. II.

Vers. 1. ANd the Lord spake to Moses and Aaron, saying.]

The people be∣ing all numbred as God had appointed in the former chapter, in this chapter the Lord gives direction for the ordering of every tribe when they pitched their tents, and when they marched forward; for to prevent confusion in their marching some order was necessary, and to cut off all matters of contention, the Lord himself appoints unto every tribe their severall place.

Vers. 2. Every man of the children of Israel shall pitch by his own standard with the ensigne, &c.]

For the understanding of this we must know 1. that every tribe was to have a particular ensigne, or banner, called here the ensigne of their fa∣thers house, and so where that was displayed all of that tribe were to pitch their tents together, as in one bodie: 2. that the camp being divided into foure quarters, in each quarter there was to be three tribes, who besides their severall ensignes had one standard in common for them all, which the chief of the three tribes carried, and so every man of the children of Israel was ordered to pitch by his own stand∣ard: 3. that being thus divided orderly into foure quarters, they were appointed to pitch their tents about the tabernacle of the congregation, to wit, three tribes in one quarter in the East, and three tribes in another quarter in the West, and so three likewise on the South, and three on the North, and then the tabernacle was in the middest of them. So hereby they were taught that God would dwell a∣mongst them as his people, to provide for them▪ to protect and defend them, &c. and withall they were taught to have God still in their mind, and so to fear him alwayes and worship him as they ought to do: and 4. that though the tribes did thus pitch their tents round about the tabernacle, yet it was, as the text saith, a farre off, that is, there was a good distance betwixt them and the tabernacle: how farre off it was we cannot say, yet it may be probably ghessed, that it was two thousand cubits, which is an English mile, because we find that such a distance was between the ark and the people when they passed over Jordan, Josh. 3. 4. And thus we may conceive what a glorious sight it was to behold the tribes thus orderly ranked in their severall places, and that it was no wonder though Balaam was stricken

with admiration to behold it, Numb. 24. 5, 6. How goodly are thy tents, O Jacob' and thy tabernacl••s, O Israel! as the valleys are they spread forth by the rivers side, &c.

Vers. 3. And on the East-side toward the rising of the sunne shall the stand∣ard of Judah pitch, &c.]

Thus the tribe of Judah, out of which Christ was to come, hath the preheminence and goes foremost as Captain of the rest; and is therein a type of Christ, the lion of the tribe of Judah, who also is Michael, that with his Angels fighteth against the Dragon and goeth before his heavenly armies, Rev. 12. 7. Thus Judah hath the dignity of the first-born, which was taken from Reuben; neither can Reuben wi••hstand it, because God hath so ordered it.

Vers. 5. And those that do pitch next unto him shall be the tribe of Issachar.]

And with him Zebulun, ver. 7. both younger brothers to Judah, that they might the more willingly be under his regiment.

Vers. 9. And all that were numbred in the camp of Judah were a hundred, &c.]

Thus the greatest number were in the first quarter, for the more safety of the Sanctuary, and all Israel, almost thirty thousand mo•• then in any other quarter.

These shall first set forth.]

That is, when the camp removes, these tribes before mentioned, to wit, Judah a••d Issachar and Zebulun, which went together in one regiment under Judahs standard, were to advance forward in the first place: where∣by it is evident that when they journeyed from one place to another they did not march in that order as their tents were pitched about the tabernacle when they stayed in any place; but first those of Judahs standard advanced forward in the forefront, then immediately behind followed those of Reubens standard, ver. 16. then next behind them came the regiment under the standard of Ephraim, ver. 24. and then in the last place came those that belonged to the standard of Dan, ver. 31. onely the Levites went some of them betwixt the regiment of Judah and the regi∣ment of Reuben, as is expressed, chap. 10. 17. and other next after Reubens re∣giment just in the midst of their armies, having six tribes before them and six be∣hind them.

Vers. 10. On the South-side shall be the standard of the camp of Reuben.]

The South was to them that were ranked now with their faces Eastward on their right hand, and so the right wing is given unto Reuben, because he was the first∣born though he lost his birthright, Gen 49. which Judah and Joseph had shared between them.

Vers. 12. And those which pitch by him shall be the tribe of Simeon, &c.]

Who was his next brother, and that by Leah his mother. Now his other brother by Leah being already disposed of, who was fitter to be joyned with him then Gad, the first-born of Zilpah Leahs handmaid?

Vers. 14. Then the tribe of Gad, &c.]

See chap. 1. 14.

Vers. 17. Then the tabernacle of the congregation shall set forward with the camp of the Levites in the middest of the camp, &c.]

It is expressely said, chap. 10. 17. that in their journeyings, when the camp removed from one place to ano∣ther, the sonnes of Gershon and the so••nes of Merari set forward, bearing the ta∣bernacle, that is, the boards and coverings of the tabernacle, next after Judahs re∣giment,

between Judahs and Reubens regiment, and then afterwards the Koha∣thites, onely bearing the Sanctuary, went just in the midst of the camp, having six tribes before them, and six behind them. This therefore that is said here, that the tabernacle of the congregation shall set forward with the camp of the Levites in the midst of the camp, must either be understood onely of the Kohathites, who carried the Sanctuary, even all the holy things, just in the midst of the camp; or else by the midst of the camp, must not be meant precisely the just midst of the camp, but onely that they went between the regiments of the other tribes, some im∣mediately after the regiment of Judah, and the rest next after the regiment of Reu∣ben, and so these last onely were precisely in the midst of the camp.

Vers. 18. On the West-side shall be the standard of the camp of Ephraim, &c.]

Unto Josephs sonnes a double priviledge is here given, because he was to have a part of Reubens birthright, as it is expressely said 1. Chron. 5. 1, 2. for first the poste∣rity of his two sonnes are made two severall tribes, which might have been an oc∣casion of much contention, had not God thus expressely ordered it; and 2. unto them the West quarter is given for their pitching of their tents, and that I conceiv•• as the second place of honour in the camp: for in the same regard is the West quar∣ter amongst the Levites given to the posterity of Gershon the eldest sonne of Levi, chap. 3. 23. and so as amongst them Moses and Aaron and the priests pitched im∣mediately before the tabernacle, and then the Gershonites, that were of Levies el∣dest sonne, just behind the tabernacle, so in the ordering of the other tribes, Judahs regiment pitched before the tabernacle, and the sonnes of Joseph behind it. And besides, when they journeyed, they went in the forefront of those tribes that fol∣lowed the tabernacle, and so both when they marched, and when they pitched their tents, they had the tabernacle still in their faces, as if appointed to take speciall care of it; whereto some Expositours conceive the Psalmist alludes in that expression, Psal. 80. 2. Before Ephraim and Benjamin and Man••sseh stirre up thy strength and come and save us. For with the tribes of Ephraim and Manasseh in this regi∣giment and quarter Benjamin is here joyned, ver. 22. and so all Rachels posterity encamped together. But yet Ephraim, Josephs younger sonne, is appointed to be standard bearer in the camp before his elder brother Manasseh, according to Jacobs prophecy of Ephraims superiority, Gen. 48. 19, 20. where he set Ephraim before Manasseh.

Vers. 24. All that were numbred of the camp of Ephraim, &c.]

This was the smallest number of all the armies.

Vers. 25. The standard of the camp of Dan shall be on the North-side by their armies.]

He was the first-born of the handmaids children, and Jacobs fifth sonne, Gen. 30. 6. and by prophecy he was to judg•• his people as one of the tribes of Is∣rael, Gen. 49. 16. So God appointed him the standard in the left wing: with him are joyned the other two remaining sonnes of the handmaids, to wit, Asher, ver. 27. and Naphtaly, ver. 29.

CHAP. III.

Vers. 1. THese also are the generations of Aaron and Moses, &c.]

That is, these mentioned and numbred in the sequele of this chapter are of the stock whence Aaron and Moses d••scended, to wit, of the tribe of Levi: for by the generations of such and such persons, in the Scripture, is meant sometimes their an∣cestours, sometimes their children and posterity, and sometimes their whole kind∣red and family, as here it is taken. Yet even the children of Aaron and Moses are numbred amongst the rest: for though there be no mention made of Moses sonnes, as there is of Aarons, ver. 2. yet even Moses sonnes are included amongst the Ko∣hathites, of which family Moses was, ver. 28. And therefore is A••ron in this place prefixt before Moses, because in this regard Aarons sonnes, as being priests, had the preheminence of Moses posterity, who were but ordinary Levites. As for that clause, in the day that the Lord spake with Moses in mount Sinai, that I conceive is purposely added, because some of these here mentioned, though they were living when the Lord spake with Moses in mount Sinai, yet they were now dead, in the second moneth of the second year, when this command was given for the num∣bring of the people, namely Nadab and Abihu, mentioned ver. 2.

Vers. 6. Bring the tribe of Levi near, and present them before Aaron, &c.]

Aaron and his sonnes entred upon the office of the priesthood in the first moneth of the second year after their going out of Egypt, as it is evident, Levit. 10. but it seems the Levites were not set apart to enter upon their office till they were now numbred, and appointed how they should pitch their tents about the tabernacle, and what the severall charge should be of each family of them, which was in the se∣cond moneth of the second year, chap. 1. 1. But yet that they should be set apart to this imployment in stead of the first-born was promised them before, when they were appointed to slay those that had worshipped the golden calf, as is before no∣ted upon Ex••d. 32. 29. How this may be reconciled with that in Deut. 10. 8. see in the notes upon that place.

Vers. 7. And they shall keep his charge, and the charge of the whole congrega∣tion, &c.]

That is, they shall pitch their tents round about the tabernacle, that they may be near at hand to be subservient and helpfull unto Aaron in the severall duties of Gods worship, and the service of the tabernacle, which God hath given in charge to Aaron, and which God hath given in charge to the whole congrega∣tion.

Vers. 8. And they shall keep all the instruments of the tabernacle of the con∣gregation, and the charge of the children of Israel, &c.]

That is, that wherewith the children of Israel must have stood charged, but that the Levites are separated to take it upon them in Israels behalf.

Vers. 10. And thou shalt appoint Aaron and his sonnes, and they shall wait on their priests office, &c.]

That is, though the Levites are given unto Aaron and his sonnes for his help, that they may minister unto him and be assistants in those things which are fit for them▪ yet with those things that belong peculia••ly to the priests office even the Levites themselves must not upon pain of death intermeddle,

nor must the priests turn over the work of the Sanctuary to the Levites, so to ease themselves; they must wait themselves upon their office, and have the chief hand in those holy imployments, the Levites are onely appointed to be subservient and helpfull unto them.

Vers. 15. Number the children of Levi, after the house of their fathers, by their families.]

See the note upon chap. 1. 48.

Every male, from a moneth old and upward shalt thou number them.]

Male-children were not reputed wholly purified from their uncleannesse till they were a moneth old, Levit. 12. 4. and then were the first-born brought and presented be∣fore the Lord, Luke 2. 22. and then were they redeemed, chap. 8. 16. Now there∣fore from that age were the Levites numbred, who were given unto God in stead of the first-born. And besides, there would not have been any thing near so many of the Levites as there were of the first-born, if the Levites had not been numbred from a moneth old.

Vers. 23. The families of the Gershonites shall pitch behind the tabernacle, West-ward.]

Thus the rereward (the second place of honour to that in the fore∣front, where Moses and Aaron with the priests encamped) is given to the Gersho∣nites, as descended of Levies eldest sonne; but the most holy things were not com∣mitted to their charge, the reason whereof, see ver. 31.

Vers. 25. And the charge of the sonnes of Gershon in the tabernacle, &c.]

Thus the Gershonites had under their charge 1. the tabernacle; not the boards of the ta∣bernacle (for they were under Meraries charge, ver. 36.) but the tabernacle men∣tioned Exod. 26. 1. made of tenne curtains of fine twined linen and blue and pur∣ple and scarlet, &c. 2. the tenth which was that made of eleven curtains of goats hair, Exod. 26. 11. 3. the covering▪ that is the coverings, both that of rammes skinnes and that of badgers skinnes; for both were the Gershonites charge, Numb. 4. 25. and 4. the hangings for the doore of the tabernacle.

Vers. 28. In the number of all the males from a moneth old and upward were ••ight thousand and six hundred.]

There were therefore of these Kohathites eleven thousand more then were of the Gershonites, ver. 22.

Vers. 31. And their charge shall be the ark and the table, &c.]

Thus God of his free grace honoured the house from which Moses was descended, to wit, that of the Kohathites, with the charge of all the most holy things, the rather also because the priests, who were to make use of these holy things in the service of God, were of the same house. But withall to clear Moses from an ambitious and partiall pre∣ferring those of his own stock, the Lord gave no dignity to his sonnes above their brethren, but they were ranged amongst the ordinary Levites, as we may see 1. Chron. 23. 14. As for the hanging here mentioned amongst the most holy things under the Kohathites charge, it was the vail which hung between the holy and the most holy place, wherein the Ark was wrapped up when the Kohathites carried it, chap. 4. 5.

Vers. 32. And Eleazar the sonne of Aaron the priest shall be chief over the chief of the Levites, &c.]

Hence he is called that hath this charge the second priest, 2. Kings 25. 18. Thus Eleazar being high priest in Aarons room, Phinehas Elea∣zars sonne was governour over the Levites, 1. Chron. 9. 20.

Vers. 36. And under the custodie and charge of the sonnes of Merari shall be the boards of the tabernacle, &c.]

And because these things were heavy, there were twice as many waggons and oxen allowed to them as to the Gershonites' Numb. 7. 8.

Vers. 38. Keeping the charge of the Sanctuary for the charge of the children of Israel.]

See the foregoing note upon ver. 8.

Vers. 39. All the males from a moneth old and upward were twenty and two thousand.]

To wit, the first-born of the Levites being deducted. If we summe up together the particular numbers before mentioned, to wit, seven thousand and five hundred of the Gershonites, ver. 22. eight thousand and six hundred of the Koha∣thites, ver. 28. and six thousand and two hundred of the Merarites, ver. 34. we shall find that all the males from a moneth old and upward were not twenty and two thousand, as is here said, but twenty and two thousand and three hundred: and therefore it seems the three hundred here left out in the generall sum were the first-born amongst the Levites, who being the Lords in that regard as they were the first-born, were not therefore to be reckoned amongst those that were to be given to the Lord in stead of the first-born of the other tribes: and the main reason why the number of the Levites was now taken, was to shew how they were taken in exchange for the Israelites first-born. Indeed it may seem strange that there should be but three hundred first-born males amongst so many thousand Levites: But for that we must know, that in all probabilitie onely those were reckoned for first-born, that were first-born males since their coming out of Egypt, when God did first challenge the first-born to be his in remembrance of his slaying all the first-born amongst the Egyptians. And whereas it may also seem strange that there should be of the whole tribe of Levi numbred from a moneth old and upward but two and twenty thousand and thre•• hundred, whereas the least of the other tribes being numbred but from twenty years old and upward had two and thirty thousand and two hundred, to wit, the tribe of Manasseh, chap. 2. 21. we must consider that this was doubtlesse by the speciall providence of God, that he might have the whole tribe of Levi in stead of the first-born: for if the tribe of Levi had been as numerous as the other tribes, there would have been farre more of them then the first-born were, and so they could not have been taken in stead of the first-born. But what became, may some say, of the Levites male-children that were under a moneth, and so not now numbred amongst those that were to be taken for the first-born? I answer doubtlesse the whole tribe was consecrated to the Lord, and therefore we may probably conceive that either by the speciall providence of God there was none at present under that age, or else those few that were under that age were taken in exchange for so many of the first-born of the Israelites that were afterwards born, who should otherwise have paid for their redemption.

Vers. 41. And thou shalt take the Levites for me (I am the Lord) in stead of all the first-born among the children of Israel.]

That is, in stead of the first-born males that were now at present amongst them: for all the first-born that came af∣ter this both of man and beast were to be redeemed▪ or given to the priest, chap. 18▪ 15▪ Every thing that openeth the matrice in all ••lesh which they bring unto the 〈◊〉〈◊〉 ••••••ther it be of men or beasts, shall be thine, &c.

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And cattel of the Levites in stead of all the firstlings, &c.]

As the Levites are taken for the first-born of the Israelites; so the Levites cattel were taken in exchange for the first-born of the Israelites cattel: yet we must not think therefore that the Levites cattel were offered in sacrifice as the first-born of the cattel afterwards were, but it sufficed that the Levites had them, who were Gods peculiar portion, and appointed to receive in his name what was to be given to him.

Vers. 43. And all the first-born males by the number of names &c.]

All the Levites being numbred were twenty and two thousand, and now the first-born be∣ing numbred were twenty and two thousand two hundred seventy and three; wherein Gods speciall providence appeareth, that the number of the first-born should be so near the number of the Levites taken in their stead, to wit, but two hundred seventy and three more then the Levites were.

Vers. 46. And as for those that are to be redeemed of the two hundred and threescore and thirteen, &c.]

There being two hundred seventy and three of the first-born more then there were of the Levites, it is ordered that these should pay for their redemption five shekels a piece by the poll, which was the price they after∣wards paid for the redemption of the first-born, Numb. 18. 15. Now whereas it may seem unequall that some of the first-born should pay redemption-money and others should pay none, because the Levites were taken in their stead; to this it is answered by Expositours, that either this was decided by lot, who should pay and who should not pay, and then there was no wrong done; or else that the money that was to be raised for the redemption of these two hundred seventy and three was paid in common by them all.

Vers. 48. And thou shalt give the money, wherewith the odde number of them is to be redeemed, unto Aaron and to his sonnes.]

Because the Levites were given to him, vers. 9. and when the Levites failed, this money was in their stead.

CHAP. IV.

Vers. 3. FRom thirty years old and upwards, even untill fifty years old, all that enter into the host, &c.]

In the former chapter all the Levites of a moneth old and upward were numbred, because all were numbred that were to be taken in stead of the first-born, and so to be accounted as those that were set apart as holy to the Lord; but here onely those that were thirty years old and upward are numbred, to wit, those that were to be imployed in carrying the tabernacle and the holy things thereof. Indeed in the eighth chapter of this book, vers. 24. it is said that the Levites should enter upon their service at five and twenty years old: to which some answer out of the Hebrew traditions, that at five and twenty years they were admitted to be instructed and trained up to the service of the tabernacle, but did not actually enter upon the service till they were thirty years old. But I con∣ceive the truer answer is, either that they entred upon the service of the tabernacle at five and twenty years, but not upon this of removing and carrying the tabernacle and the holy things therein (of which at present Moses onely speaks) untill they were thirty years old, because a good settled strength of body was required to that

service; or else that the chief charge and care of the service of the tabernacle l••y up∣on those onely that were thirty years old, onely when they were but five and twen∣ty years they were admitted to assist and help their brethren upon whom the ch••rg•• lay, in those things that they should set them to do. And therefore we find that this numbring of the Levites for the service of the tabernacle from thirty years old con∣tinued even in Davids time, 1. Chron. 23. 3. Now the Levites wer•• numbred from the age of thirty years end upward; the Lord teaching us by this maturity of years at first required in the Levites, that the ministers of God, attending upon holy things, the chari••t of Israel and the horsemen thereof, 2. Kings 2. 12. should be no novices or young scholars, but ripe in knowledge and of solid jugement; and there∣fore we see that both the Baptist and Christ were full thirty years old ere they en∣tred upon their office and ministry, Luke ••. ••2, 23. And for the same cause it was that none were now numbred that were above fifty years: for because at that age strength useth to decay, and naturall infirmities to grow upon men, therefore they were then exempted from the harder service of the tabernacle (and so were not now numbred amongst those that were to carry the tabernacle) yet still they were to minister with their brethren in the tabernacle of the congregation, to keep the charge, chap. 8. 26. that is, they were still to be assistant as overseers, to see that the work was done: that charge lay upon them still though they were exempted from all laborious service in their own persons; and besides they were still to be imploy∣ed in teaching and instructing the people. As for the description which we have here of those that were to be numbred, all that enter into the host to do the work in the tabernacle of the congregation, we must know first, that the meaning is not, that those that were now numbred from thirty years old and upward▪ &c. were all that were at any time imployed in the service of the tabernacle (for I say it is evident chap. 8. 24. that from twenty and five years old and upward they went in to wai•• upon the service of the tabernacle, though happely as subservient onely to those of thirty years old and upward, upon whom the charge of the work chiefly lay) but the meaning is, that those that were now numbred were all such as did enter into the host to do the work of the tab••rnacle of the congregation; and s••condly, that the company of the Levites that did the service of the tabernacle are here called an host, because they had their severall orders, and offices, and places under the com∣mand of their heads and governours, and were not admitted into the service if th••y were crasie or lame, or any way unfit for these holy imploym••nts.

Vers. 4. This shall be the service of the sonnes of Kobath, &c.]

To preven•• confusion and ambition ••very family hath their service seve••ally appointed.

Vers. 5. And they shall take down the covering-vail, &c.]

That is, the v••il which hung between the holy and the most holy place, called by the Apostle th•• second vail, Heb. 9. 3. Herewith the ark was covered whilst the tabernacle stood, Exod. 40. 3. Thou shalt put therein the ark of the testimony, and cover the ark with the vail; and herein it was wrapped up and covered now when the tabernacle was to be taken down and removed, and that by t•••• priests, the ••••un••s of A••ron: so that hereby it is also evident, that tho••gh the high priests alone w••nt into th•• most holy place where the ark was, and that too but once 〈◊〉〈◊〉 year, Heb. 9. 7. to wit

whilest the tabernacle was standing to do service there; yet when the tabernacle was to be taken down▪ the in••eriour priests might freely go in thither, to wit, ha∣ving first taken away the vail, because then there was no difference betwixt the holy and the most holy place; and the Lord, no doubt, at those times withdrew the cloud upon the mercy-••eat, Levit. 16. 2. which was the signe of Gods presence there; yea and the Levites too afterwards, when the holy things were covered, to remove the ark from thence, as seems to be implyed vers. 16.

Vers. 6. And shall put thereon the covering of badgers skins, and shall spread over it a cloth wholly of blue.]

This covering of badger skinnes was not that where-with the tabernacle was on the outside cove••••d (for that was amongst the carriage of the Gershonites, vers. 25.) but it was a smaller case or covering of these skinnes laid over the ark to keep it dry when the Levites carried it: and therefore we see there was such a covering fitted for the table, vers. 8. and so also for the rest of the holy things, vers. 10, 11, &c. and these with the clothes of blue and scarlet, used in the covering of these things, were those ••lothes of service mentioned Exod. 31. 10.

And shall put in the staves thereof.]

It is said of the staves belonging to the ark, Exod. 25. 15. The staves shall be in the rings of the ark, they shall not be taken from it; and hereupon it becomes questionable how it can be said here, that the priests should put in the staves thereof, if the staves were to remain alwayes in the rings, and were upon no occasion to be taken out. Some Expositours to remove this seeming contradiction hold that the staves here spoken of were not the staves of the ark, mentioned Exod. 25. but certain other staves that were put through the covering of the ark▪ and wherewith they carryed the ark being thus covered. But because they are called here ••he staves thereof, and where afterwards Moses speaks of the candlestick which had no staves belonging to it, there another expr••ssion is used for the carrying of it, vers. 10. And shall put it upon a barre; therefore I conceive this place is meant of the very staves that were made together with the ark▪ and covered over with gold as the ark was; and that two other wayes this doubt may be more probably resolved: to wit first, that though the staves of the ark were never to be taken out of the rings while••t the tabernacle was standing▪ of which that law is meant. Exod. 25. 15. yet when the tabernacle was taken down, and the holy things to be removed, then they might and must necessarily take o••t the staves till the coverings were put upon it, and then were to put them in again, as here is enjoyned, for the carrying of it; or secondly, that this which is here said of putting in the staves thereof, is meant of putting in the end of the staves under the covering, to wit, that because the staves were a part of the ark▪ and covered over with gold as the ark was, therefore not so much as the ends of the staves that stuck out were to be le••t bare to the injury of the weather, nor might be seen or touched by the Levites when they came to carry it, but were therefore to be carefully put in under the covering; and to that end happely the cases or covering of the ark were so made that there were places to put in the ends of the slaves, and so the Levites did not touch so much as the staves uncovered.

Vers. 7. And the continuall bread shall be thereon.]

That is, the shewbread▪ here called the continuall bread, because it was to be continually upon the table

before the Lord, Exod. 25. ••0.) shall not be taken off from the table▪ when it is thus covered and wrapped up▪ but shall be left still upon the table, even when the Levites remove it from one place to another. And hereby it is evident that they had loaves of shewbread standing upon the table all the time of their travelling through the wildernesse: for though they were chi••fly fed with manna all the time▪ Exod. 16. 35. The chil••ren of Israel did eat manna fourty years, till they came to a land inhabited; yet it may be probably enough conceived that they had too some small supply of corn to make bread from the neighbouring countries, whereof how∣ever they would be sure to provide every week the loaves of shewbread that were to stand upon the holy table.

Vers. 13. And they shall take away the ashes from the altar.]

In giving directi∣on how the altar of burnt-offerings was to be wrapped up and covered every time they took down the tabernacle, and were to go forward to some other place, here is order taken that first they should take away the ashes, whereby to me it seems not so probable, which most Expositours hold, that the Israelites never offered any sacrifices in the time of their travelling through the wildernesse after they were once gone from mount Sinai: for why then should they be here enjoyned to take the ashes from off the altar when ever they removed the tabernacle? happely they did not indeed for want of store of cattel so constantly observe all the sacrifices enjoyn∣ed as they did afterwards when they came into the land of Canaan: But that God should c••use them at mount Sinai to build such a goodly tabernacle, and then set apart a whole tribe to the service of the tabernacle, and destroy Nadab and Abihu for not being exact in that service, to render the priests thereby more carefull and wary, a••d yet that after this for above eight and thirty years together they should never offer any sacrifices, s••ems to me ve••y improbable. And as for that place. Amos 5. 25. Hav•• ye offered unto me sacrifices and offerings in the wildernesse fourty years, O house of Israel? the meaning is not that all those fourty years they never offered sacrifices nor offerings (for at Sinai it is evident they did) but that they did even in those times adulterate the worship that he had enjoyned them: so that it cannot be concluded, I conceive, that they did never sacrifice in their pas∣sing through the wildernesse. But what became of the fire when they cleared the altar of the ashes, and put the coverings upon it? I answer▪ tho••gh it be not ex∣pressed how it was done, yet that it was put into some pot or other v••ssel▪ and ••o preserved still with supply of wood, cannot well be questioned; because they were not to use any strange fire in their sacrifices, but onely that which was kindled f••om heaven, Levit. 9. 24. which therefore they were appointed continually to keep burn∣ing, Levit. 6. 12. The fire in the altar shall be burning in it, it shall not be put out.

Vers. 15. And when Aaron and his sonnes have made an end of covering the Sanctuary, &c.]

Here direction is given for the carriage of all the holy things of the Sanctuary before mentioned, to wit, that being so covered, so soon as the camp b••gan to remove, the Levites that were the posterity of Kohath should come and take them up, and carry them in their place, onely with this caution added▪ but they shall not touch any holy thing lest they die. And thus the charge of the Kohathite••,

a•• it was more honourable then that of the other Levites, because they had the cha••ge of the most holy things; so it was more burthensome, because they b••re it not in carts as the other Levites did theirs, but on their shoulders; and withall more perillou••, which must needs much take away the envy of this honour. The a••k ind••••d was oft••n car••yed by the priests themselves, as it is evident, Deut. ••1. 9. Mo••••s wro••e this Law, and delivered it to the priests the sonnes of Lev▪ which bare the Ark of the covenant of the Lord; for though this service was im∣posed upon the Levites as subservient to the priests, yet the prie••••s were no•• exclu∣ded, who did therefore upon speciall occasions carry it themselves, as when they passed over Jordan, Josh. 3. 6. & when they compassed the walls of Jericho, Josh. 6. 6. But ordinarily this service was performed by the Levites, especi••lly till the number of the priests was increased, they carried it as they did all other the holy thing•• of the Sanctuary. The bra••en laver, I know, is not here mentioned amongst the holy things which they were to carry; but the reason of this may be, because onely those things are named which were covered by the priests, but this laver could receive no hu••t by the wer, and therefore was not covered.

Vers. 16. And to the office of Eleazar the sonne of Aaron the priest pertain∣••th the oyl for the light.]

Two things are here affirmed concerning the charge or office of Eleazar, the eldest sonne of Aaron, to wit, in this service of removing the ••abernacle: namely 1. that to him pertained the oyl for the light, and the sw••et ••n••••nse, and the daily meat-offering, and the anointing oyl, that is, that he himself was to carry these things; for if his charge had been onely to oversee the carrying o•• these things by the Kohathites, why should these things be particularly mentio∣ned, since the overseeing of them in all their carriages belonged to him: and then 2. that to him appertained the oversight of all the tabernacle▪ &c, that is, he was to oversee the Kohathit••s concerning the carrying of these things, and to appoint every one to their severall burthens. And thus as the Kohathites had the honour of carrying the most holy things, so Eleazar, the eldest sonne of Aaron▪ was appointed to have the over••••ght of them, as Ithamar his younger brother had the over••ight of the Gershonites, ver. 28. and the Merarites, ver. 33.

Vers. 25. And they shall bear the curtains of the tabernacle, &c.]

To wit, the foure severall coverings wherewith the tabernacle was covered, that is, 1. the ten curious curtains, mentioned here in the second place, though they were the first coverings, and were called as here the tabernacle of the congregation, Exod. 26. 1▪ and 2. the eleven curt••ins of goats hair, which were laid over that, named here in the first place▪ and called the cur••ains of the tabernacle: 3. the covering which was of rammes skinn••s died red: and then 4. the covering of badgers skinnes, which lay uppermost of all.

Vers. 32. And by name ye shall reckon the ins••ruments of the charge of their burthen.]

Whereas the sockets, pillars, pi••••••s▪ cords, and other instrument•• co••••itted to their charge were many, and ••ight some of them at least seem of le•••••• importan••e, therefore the Lord ••ppointed that of these there should be a note kept, and so ••ccordingly th••y should be delivered by name▪ lest any should be to seek wh••n the tabernacle was to be ••et up again. Her••by also was signi••ied how care∣full

God is of the least member of his church, and so also of all his or••inance••▪ John 10. 3.

Vers. 44. Even those that were numbred of them after th••ir ••amili••s were three thousand and two hundred.]

Usually in all families the younger and aged ••ort, if reckoned togeth••r, are more then the middle aged: and so it was in the other families of the Levites: of the G••r••honites there was little more then a third part fit to serve in the tabernacl••, ••nd of the Kohathites there was not a third par••▪ and yet the Merarites are more then half able men for Gods service; a most remark∣able proof of the wisdome and providence of God. Because the greatest burthen was impos••d upon the Merarites, therefore God giveth them more able men then any of the other families, and yet the generall number of these were lesse then any of the other two.

Vers. 48. Even those that were numbred of them ••ere eight thousand and five hundred and fourscore.]

Note how few there were of the Levites in comparison of the other tribes: O•• Judah there were seventy and foure thousand and ••ix hundred able men for the outward wa••fare in the host of Israel, Numb. 1. 27. but of the Levites there were but eight thousand five hundred and fourscore men fit for their service.

CHAP. V.

Vers. 2. COmmand the children of Israel that they put out of the camp every leper, &c.]

To wit, the lepers and those that had running issues, till they were cured and cleansed, and those that were unclean by the dead, till after certain dayes they were purified according to the Law. More concerning this ••e•• in the note upon Levit. 13. 46.

Vers. 6. When a man or woman shall commit any sinne that men commit, &c.]

That is, when they shall commit any sinne ••••ereinto by reason of humane frail∣ty men are subject to fall, to wit, in regard of any wrong done to their neighbour, which is a ••inne highly displeasing to God, they shall then confesse and make satis∣faction as is here appointed. Because the purloyning of the goods of our brethren, and all other such acts of injustice, are ••innes that do more especially ••ind••r the well ordering of camps, therefore doth the Lord in this place urge this 〈◊〉〈◊〉 Law against these kind of offences▪ that the camp of Israel now set in ord••r might nei∣ther be defiled nor disordered thereby.

Vers. 7. And he shall recompence his trespasse with the principa••l ••hereo••, and adde unto it the fifth part thereof.]

That is, he shall, by way of rec••mp••ncing the wrong he hath done to his neighbour, not onely restore fully the whole princi∣pall he hath defrauded him of, but also give him more ••ver and above the fifth part of so much as he had detained from him, which was ••njoyned both by way of sa∣tisfying the party wronged as concerning the want of his goods whilst they were detained, and also by way of a penalty on the party off••n••ing. Neither doth this contradict thos•• Laws, Exod. 22. where the thief that had ••t••llen f••om his neigh∣bour is appointed to restore double what he had taken away, yea in some ca••e••

fourfold and fivefold: for those Laws were for such against whom the crime was proved by witnesses in a legall way, but this is for those that did voluntarily confesse the wrong they had done, in which case the Lord impo••eth a lighter penal∣ty, to wit, onely a fifth part over and above the principall.

Vers. 8. But if the man have ••o kinsman to recompence the trespasse unto, &c.]

In these words one direction is onely implyed, to wit, that if the party were dead to whom the wrong was done, then the recompence must be made to his heir or next kinsman; and then another is expressed, to wit, that if there be no such kinsman to be found, then must the trespasse be recompenced unto the Lord, even to the priest, because in all trespasses done to our neighbours God is also injured, and the priests the Lord had appointed to be his receivers. But now this the He∣brews understand onely of trespasses done to strangers: for there is no man in Isra∣••l, they say, without an heir or kinsman, either child, or brother, or other of his bloud.

Vers. 9. And every offering of all the holy things of the children of Israel, which they bring unto the priest, shall be his.]

This is here added by way of am∣plification, to shew why in the verse before he had said, that the trespasse shall be recompenced to the Lord, even to the priest; for, ••aith he, it is no otherwise ordered in this then in other things, my priests I have appointed to receive in my name whatever is due to me; every offering, or every heave-offering, &c. shall be his, that is whatever is of all the holy things onely heaved or offered unto the Lord, and not burnt in my service upon mine altar, the priest shall have it.

Vers. 10. And every mans hallowed things shall be his.]

That is, not onely those meat-offerings, and those parts of the peace-offerings which were waved and heaved before the Lord, but generally all the hallowed things▪ such as were the first-fruits and things vowed, &c. were appointed for the priest: as if he should have said, in a word, whatsoever any man giveth the priest as due to God, it shall be the priests; for to him God hath given it. See this more fully expressed, Ezek. 44. 30.

Vers. 12. If any mans wife go aside and commit a trespasse against him, &c.]

This is the order which God took for the try••ll of •• wife, whether guilty or not guilty, of whom her husband was jealous: and prescribed it was at this time happe∣ly, when God was now setting all things in order concerning the camp, both to prevent the defiling of the camp by such filthinesse, by keeping wives in aw with the fear of this triall; and likewise to prevent the inconveniencies that might arise by the jealousies of men, where the dwellings of f••milies were not so severall as in towns and cities. For though it be a sinne in a husband unjustly to suspect his wi••e, yet God allowed the husband to bring his wife to this triall, because of the hard∣nesse of their hearts, lest the wife should be subject to a greater mischief for want of this triall, to wit, of being cast off, or ••lain, or otherwise oppressed by her husband in the rage of his jealousie. But why was there not the ••ame Law for the triall of the husband, if his wi••e were jealous of him? I answer, there are severall reasons given for this by Expositours: as 1. because women are naturally more prone to be jealous and suspicious then men, and therefore not so fit to enjoy this liberty;

2. because women by reason of their subjection to their husbands were n•••• so fit to call their husbands to such a triall; 3. because the adultery of the wife is more mis∣chievous then the adultery of the husband, in regard that thereby the husband is made often to father another mans issue, & to leave his estate & inheritance to chil∣dren that are not his; & lastly, because wives in their jealousie had not so much pow∣er to oppresse and wrong their husbands as the husbands had to wrong their wives.

Vers. 15. Then shall the man bring his wife unto the priest.]

The priest was in his office a figure of Christ, by whom God will judge the s••••rets of men, Rom. 2. 16. and the tabernacle was the ••igne of Gods pre••ence amongst them. The jealous husband was therefore to bring his wife unto the priest, and the priest, ver. 16. was to bring her near, to set her before the Lord, to wit, at the doore of the tabernacle, that so perceiving her self set as it were before Gods tribunal, the very fear of Gods all-se••eing ey••, and the shame that would fall upon her in the ••ight of all the con∣gregation now gazing upon her, might s••are her from submitting her self to this tri∣all if indeed she were guilty.

And he shall bring her offering for her, the tenth part of an ephah of barley meal.]

The generall drift of this offering no doubt was, that it might be a testi∣mony that she willingly proffered her self to b•• tried by the Lord, to whom she presented this offering, whether she were guiltie or no: yet because the ••ame quantity is pres••ribed here that is prescribed for the trespasse-offering, Levit. 5. 11. namely the tenth part of an ephah, I conceive it was also brought by way of atonement for her other sins, as desiring that the Lord in his mercy, for his Christs sake, passing by her other trespasses, would in this particular deal with her according to her deserts: And indeed he that will in regard of his innocency in any one particular appeal to Gods judgement with David, Psal. 7. 8. Judgeme, O Lord, according to my righteous∣nesse, &c. must yet for the generall course of his life ••ay with David, Psal. 143. 2. Enter not into judgement with thy servant: for in thy ••ight shall no man living be justified. Other meat-offerings were of fine wheat floure, this of barley meale; others had oyl and frankincense, Levit. 2. this no••e; no doubt both the course of∣fering and the forbidding of oyl and ••ncense (••ignes of joy and gladnesse of heart) were to expresse the poore ••ad and dolefull condition of this suspected woman.

And he shall poure no oyl upon it, nor put frankincense thereon; for it is an offering of jealousie, &c.]

That is, it is an offering whereby she yiel••ed her self to be judged by the Lord, if guilty of that iniquity whereof her husband was jealous, and did desire the Lord to shew that he did remember it; and therefore nothing im∣plying sweetnesse or joy was to be put to this offering.

Vers. 17. And the priest shall take holy water in an ••arthen vessell.]

This ho∣ly water was either that water of separation, w••ich was used for purifying, chap. 19. or rather water taken out of the holy laver, con••ecrated to holy u••es. No doubt the holinesse of these things thus used was to strike the greater terrour into her, that if guilty ••he might not dar•• to adde perjury to her other ••inne: for the abuse of ho∣ly things by the light of nature we know is a foul ••inne, and perilous. As for the earthen vessel, the basenesse of the vessel tended also to expresse the h••miliation of the woman, and the ••adnesse of the businesse now in hand. Besides, because it was

imployed in bringing uncleannesse to light, if any were, it may be probably thought that God would have no monument to remain of it, but appointed it to be broken after this work was ended, as in other cases, Levit. 6. 28. and 11. 33. and 15. 12.

Vers. 17. And of the dust th••t is in the floore of the tabernacle the priest shall take, and put it into the wa••er.]

It was fit the drink should be distastfull, to put her in mind of the bitter curse that would follow upon her drinking if ••he were guilty: and to this end dust is put into it. But be••ides, it was also first, because dust in all uses was a ••igne of basenesse, sorrow and afflictions, as Job 2. 12. Psal. 1. 7, 5. Psal. 22. 15. Lam. 3. 29. and so was fit to imply both the foul and unclean ••inne which was in question, the a••fliction of the woman suspected, and the sorrow she would bring upon her self if guilty: and secondly, because dust was the food of the cursed serpent, Gen. 3. 14. and so might signifie, that if she had harkened to his tempta∣tions ••he should be partaker of his curse. Withall it was holy dust▪dust of the ••loore of the tabernacle (as the ground whereon Moses ••tood, Exod. 3. 5. was holy g••ound) that it might be the more terrible, and teach her to fear judgement from the Lord.

Vers. 18. And the priest shall set the woman before the Lord, and uncover the womans head.

The uncovering of the head was a signe of sorrow, Levit. 21. 10. And he that is the high priest among his brethr••n, upon whose head the anointing oyl was poured, shall not uncover his head nor rend his clothes; and to have her head bare in such an assembly was a shame, 1. Cor. 11. 6. For if the woman be not cover∣ed, let her also be shorn; but if it be a shame for a woman to be shorn or shaven, let her be covered. The covering of this womans head was therefore pulled off by the priest, first, to shew the sad and wofull condition this woman was now in; second∣ly, by the shame hereof to make other women carefull so to carry themselves that they might not give any occasion of suspicion to their husbands; thirdly, and chi••fly, to signifie, that it was in vain any longer to hide her sinne, if she were guilty, be∣cause God would now lay ••er open, and discover to the eyes of all Israel whether or no she were faul••y.

And the pri••st shall have in his hand the bitter water tha•• causeth the curse.]

It is called the bitter water, from the effe••t, because it caused the curse: to express•• which the better it was no doubt made unpleasing to the taste by the dust put ••nto it.

Vers. 21. The Lord make thee a curse and an oath among thy people, &c.]

That ••s, the Lord make thee such a fearfull example of his wrath and indignation by causing thy thigh to rot, and thy belly to swell, that in time to come when any of thy people would use a fearfull curse or imprecation upon any, they may therein make mention of thee, desiring that such plagues and mis••ries might fall upon them ••s fell upon such a woman, that being guilty of adultery did yet drink the water of jealousie. The like ••xpression we have, Jer. 29. 22.

Vers. 22. And this water that causeth the curse shall go into thy bowels▪ ••o ••ake thy be••ly to swell, and thy thigh to rot.]

And so God should punish her in ••••ose very parts which had been abused in the service of ••inne.

And the ••oman shall say, Amen, Amen.]

This word of consent is doubled, to

shew the fervency of her zeal, the innocencie of her cause, the uprightnesse of her conscience, and the purity of her heart.

Vers. 23. And the priest shall write these curses in a book, and he shall blot them out with the bitter water.]

That is, he shall write them in a scroll of parchment, and then wash and scrape them off into the water. And this, I conceive, was done, to assure the woman that the curse threat••ed should surely fall upon her, if she were guilty; and that because though there were no nat••r ll cause why this water thus ••ingled with dust should have such a ••••range operation, yet the word written should cause the water to work this effect. And therefore as sure as she saw the writing of that scroll washt off into the cup, so sure she mig••t be that the ••urse from the word should, as I may say, passe into the water, and in that water should passe into her bowels.

Vers. 24. And he shall cause the woman to drink the bitter water, &c.]

To wi••, after she had offered the jealous-offering; for it is evident in the following verse, that first the priest did take out of her hand and offer her meat-offering for her, vers. 25, 26. and then afterwards he made her to drink the bitter water, vers. 27.

Vers. 26. And the priest shall tak•• an handfull of the offering, &c.]

See ••he note upon Levit. 22.

Vers. 28. And if the woman be not defiled, but be clean, then ••••e shall be free, and shall canceive seed.]

That is, the drinking this water shall no wi••e hurt her, in∣somuch that she ••hall be as capable of bringing forth children as ever she was before; whereas the guiltie woman should by drinking the water be utterly disabled for ever conceiving with child by reason of those ••ad effects it should work in he•• body, the innocent woman should be free from all such inconveniencies, and should conceive and bring forth children as formerly. This may well be taken to be most probably the full meaning of the words; yet the most of Expositours judge that there is farre more intended thereby, to wit, that there is a promise here made to the innocent wi••e as by way of recompense from the Lord for the shame she should undergo by being so unjustly suspected, to wit, that upon the drinking of this water she should not fail to conceive and bring forth children to her husband that was then bound to re∣ceive her to favour again, yea though before she had been barren.

V••rs. 31. The•• shall the man be guiltlesse, &c.]

That is, whereas if the husband should nouri••h jealous thoughts in his mind concerning his wife, and thereupon ei∣ther cast her off, or any way oppresse her, this would be sinne to him; if on the other side he should take this legall way to find out whether his wife were faulty or no, he should be guiltlesse whatever the event should be: if upon the drinking the water, her belly should swell and her thighes rot, her miseries should no way be impu••ed to him, but must lie upon his wife, who by her uncleannesse and impudent denyall of it had drawn this judgement upon her self; and on the other side, if the woman upon ••••is tryall should be found innocent, the husband must not be lyable to any censure ••or it, because he onely used the liberty given him of God for the disco∣very ofthe tr••th, the blame, if any, must lie upon the wife who had given occasion of suspicion to her h••sband, and so still ••aith the text, the woman shall bear her ini∣quity. And indeed i••is most probable that husbands were not admitted to bring

their wives to this tryall unlesse they could show that their wives had given some cause of jealousie, though they could not prove them guilty of adultery, in which case no wonder at all it is though the husband were judged guiltlesse in bringing his wife to this tryall, and all the fault laid upon the wife, what ever the event of the tryall was.

CHAP. VI.

Vers. 2. WHen either man or woman shall separate themselves, &c.]

Having ordered those things that concerned his people in generall the Lord now takes order for those who desired to be more nearly and closely bound to God by a speciall vow, to wit, what they should do who desired by vow to sepa∣rate themselves from the ordinary course of men, that they might the more freely and wholly dedicate themselves to God, that is, to a more strict and pure course of serving of God then other men used, and were therefore called Nazarites, that js, men or women separate from others and bound to a peculiar profession or course of life. These God here allows, first, that their example might allure others to strict holinesse, these being the miroirs of their times, and admired amongst the people, Lam. 4. 7. Her Nazarites were purer then snow, they were whiter then milk; and secondly, that they might be types and shadows of Christ, who was in∣deed the true Nazarite, even holy, harmlesse, undefiled and separate from sinners, Heb. 7. 26. and was therefore by the providence of God (though upon another ground, namely his dwelling in Nazareth) called a Nazaren or a Nazarite, Matth. 2. 23. But withall God prescribes laws to these men and women to prevent the excesse of superstition.

Vers. 3. He shall separate himself from wine and strong drink, &c.]

Because the Nazarites were to give themselves wholly to the service of God during the time of their separation, therefore as the priests were forbidden the drinking of wine or strong drink when they were to go into the tabernacle of the congregation, Levit. 10. 9, so were the Nazarites also; yea the drinking or eating of any thing that came of the vine, vineger, or raisons, &c. thereby also to signifie their full and pe••fect re∣nouncing of all worldly pleasures, or any thing tending thereto, and how exactly carefull we ought to be not onely to avoid all evil, but also to abstain from all ap∣pearance of evil, 1. Thess. 5. 22. But yet still we must note that both this and the other laws following these Nazarites were bound to observe onely during the dayes of their separation, as is expressed vers. 4. 5, 6. There were indeed some Nazarites perpetuall during their whole life, such as were Samuel, 1. Sam. 1. 28. and Samson, Judg. 13. 7. and these were Nazarites by commandment, not vow. But these Nazarites, concerning whom these laws are given, were such as did of their own ac∣cord take upon them the vow of a Nazarite for some certain dayes, some for a longer time, some for a shorter, as they pleased themselves.

Vers. 5. All the dayes of the vow of his separation there shall no rasour come upon his head, &c.]

To wit, that his hair being kept thus uncut might be a memoriall to him of his separation and consecration unto the Lord, and therefore in the next

words it follows, Untill the dayes be fulfilled in the which he separateth himself unto the Lord, he shall be holy: for indeed the chief thing that God required of these Nazarites was inward and spirituall holinesse, these outward ceremonies being but onely signes and remembrances of that, and without that nothing but mere vanity. That this law is to be understood onely of men, and not of women Nazarites (of whom mention was also made in the beginning of the chapter) we may easily con∣ceive, because their hair was alwayes kept uncut, and so could not be to them a me∣moriall of their consecration. But for men Nazarites this was enjoyned as a memo∣riall of their consecration, and that for these reasons, as may be probably conceived: First, that it might be a signe of their cleannesse from pollutions: for when the Naza∣rites casually defiled, vers. 9. or the Leper, Levit. 14. 8. 9. were cleansed from theirim∣purity, their hair was shaven off; and therefore the Nazarites keeping his hair from shaving was a signe that he had kept himself from being defiled: Secondly, that it might be a signe of their speciall subjection to God, as the womans long hair is a signe of her subjection to her husband, 1. Cor. 11. 5, 10. Thirdly, that the neg∣lect of trimming their hair might be a signe of the neglect of the outward ador∣ning of the••r bodies, and how wholly they were intent upon the service of God and the adorning of their souls, that they were mortified to all worldly delights, and onely taken up with spirituall and heavenly things.

Vers. 7. He shall not make himself unclean for his father, &c.]

Namely by touching, mourning for, or burying them: wherein as much exactnesse was requi∣red of the Nazarite as was required of the high priest, Levit. 21. 11. and thus by avoiding these legall impurities they were taught what exactnesse of spirit••all purity and holinesse God required of them: for this refraining from the dead (in whom the image as it were of Gods curse for sinne was to be seen, for the wages of sinne is death, Rom. 6. 23.) figured our abstaining from sinfull and dead works, that we may keep our selves unspotted of the world, pure and undefiled before God, Jam. 1. 27. Besides, this taught them to moderate their affections and sorrow for their earthly friends, that they might be holy to their father in heaven.

Because the consecration of his God is upon his head.]

That is, because the signe of his consecration is upon his head, to wit, his long hair.

Vers. 9. Then shall he shave his head in the day of his cleansing, on the seventh day shall he shave it.]

The hair of the Nazarites was as it were a holy thing con∣secrate to God, as being the signe sanctified or set apart to be a memoriall of that strict vow of singular holinesse, whereby he had bound himself: this being there∣fore defiled, it was to be shaven off, that new hair might come in the room; where∣by was signified how strict God is in exacting purity in those that consecrate them∣selves to his service. And this must be done on the day of his cleansing, on the seventh day: for this last clause, on the seventh day shall he shave it, is added by way of ex∣plaining the clause before, in the day of his cleansing; for the seventh day was the usuall day of cleansing for those that were defiled by the dead, as we may see, chap. 10. 11, 12.

Vers. 11. And the priest shall offer the one for a sinne-offering, &c.]

Though it were no fault in the Nazarite that a man should die very suddenly by him, yet

because it was contrary to the Law that enjoyned the Nazarite not to come nigh any dead body, therefore he was to bring a sinne-offering for his cleansing.

Vers. 12. And he shall cons••crate unto the Lord the dayes of his s••paration.]

That is, he shall begin anew to consecrate unto God the very same number of dayes which before his defiling he had vowed unto God.

And he shall bring a lambe of the first year for a trespasse-offering.]

By this trespasse-offering (which also figured Christ) he was prepared for the observati∣ons of his renewed vow; because all grace and ability to do good is of God ob∣tained by Christ Jesus our Lord.

Vers. 13. And this is the Law of the Nazarite.]

That is, this that follows is the Law that must be observed by the Nazarite, when he hath fulfilled his vow, and is to be discharged thereof in an orderly manner. Which Law, it is concei∣ved, the Apostle Paul was perswaded to observe, to decline the offence of the Jews, Acts 21. 26.

Vers. 14. And he shall offer his offering unto the Lord, one he-lambe, &c.]

Those offerings the Nazarite was to offer when he had fulfilled the dayes of his se∣paration, and was now to be freed from his vow, 1. by way of thankfulnesse to God, as acknowledging that it was through his grace that he had been enabled to fulfill his Nazarites vow; and 2. to make atonement thereby for his sinnes com∣mitted under his vow, thereby also confessing that, notwithstanding his strictest en∣deavours after holinesse, he had failed many wayes if God in Christ should not be mercifull to him.

Vers. 15. And their meat-offering and their drink-offerings.]

That is, beside•• the cakes and wafers before mentioned, enjoyned as an extraordinary meat-offer∣ing, he was also to bring the ordinary meat-offerings and drink-offerings appoint∣ed for appendances to all sacrifices, whereof see Numb. 28.

Vers. 18. And the Nazarite shall shave the head of his separation, &c.]

All the time of his separation he was to keep his hair uncut, but now he was to shave his head (called here the head of his separation, because the hair on his head was the signe of his separation) and that at the doore of the tabernacle, to shew that his vow was now at an end, whereby he had consecrated himself to the Lord; and then afterwards he was to put it in the fire, which is under the sacrifice of the peace-offerings, that is, not the fire on the altar of burnt-offerings (for there onely the fat of the peace-offerings was burnt) but the fire under the ca••drons or pots wherein the peace-offerings were boyled: and all this was done as by way of thankfulnesse to God, to signifie that he had the perfection of his Nazariteship from him.

Vers. 19. And the priest shall take the sodden shoulder of the ram, &c.]

That is, the left shoulder, the right shoulder was due unto him raw of all peace-offerings, Levit. 7. 32. And the right shoulder shall ye give unto the priest for an heave-offer∣ing of the sacrifices of your p••ace-offerings; this gift of the sodden shoulder was pe∣culiarly given from the Nazarites ram onely, and taught them that as they had re∣ceived more speciall grace of God, so they should give him more speciall thanks then other men.

Vers. 21. This is the Law of the Nazarite who hath vowed, and of his offer∣ing unto the Lord for his separation, besides that that his hand shall get.]

That is, besides that which of his own free will he shall vow to give according to the estate wherewith God hath blessed him: That which is formerly prescribed was necessa∣rily to be done both by rich and poore, when they took upon them this vow of Nazariteship; if being able they vowed more offerings, they must perform their vow, but this before prescribed must by all be brought; the poorest are not allow∣ed lesse.

Vers. 23. On this wise ye shall blesse the children of Israel, &c.]

This bles∣sing thus pronounced by the priest did include a promise of Gods blessing them, delivered as it were out of Gods own mouth, and that by and through Christ, of whom they were types, Acts 3. 26. Unto you first God having raised up his sonne Jesus, sent him to blesse you, in turning away every one of you from his iniquities; and so again, Luke 24. 50. And he led them out as farre as Be∣thany, and he lift up his hands, and blessed them. Therefore when Christ was to come the priest of Aarons seed was speechles, Luke 1. 22. to teach them to look for another priest in whom all nations were to be blessed, Gal. 3. 8.

Vers. 24. The Lord blesse thee and keep thee, &c.]

Some conceive that the repeat∣ing of this word the Lord, or Jehovah, three severall times in this blessing did imply the mystery of the Trinity: But whether so or no, sure w•• are it was pro∣nounced in the name of God who is one in essence, but three in persons, the Fa∣ther Sonne and holy Ghost; and evangelically we have this very blessing explain∣ed by the Apostle, 2. Cor. 13. 14. The grace of the Lord Jesus Christ, and the love of God, and the communion of the holy Ghost be with you all: Amen.

Vers. 25. The Lord make his face shine upon thee, and be gratious unto thee.]

That is, the Lord be favourable kind and loving to thee, and let him so manifest his love and grace to thy heart and conscience, that thou mayest plainly perceive it. A chearfull loving countenance we call lightsome, as on the other side we call an angry countenance cloudy: In the sight of the kings countenance is life, saith So∣lomon, Prov. 16. 15. So that by the Lords making his face to shine upon his peo∣ple, nothing else is meant but his love, and the manifestation of his love and favour to them, according to that, Psal. 44. 3. They got not the land in possession by their own sword, neither did their own arm save them, but thy right hand and thy right arm and the light of thy countenance, because thou hadst a favour unto them.

Vers. 26. The Lord lift up his countenance upon thee and give thee peace.]

By this clause of the Lords lifting up his countenance upon them two things may be implyed: 1. the Lords love and favour, as in the former clause: for as the hi∣ding and casting down and turning away of the face testifies the displeasure and wrath of a man (the light of my countenance they cast not down, saith Job, chap. 29. 24. that is, they did not anger or grieve me and so turn the smiles of my coun∣tenance into frowns) so the lifting up the face readily upon a man is an argument of his good liking and favour towards him: and 2. the Lords provident care over them, to protect and blesse them, and so is the same with that, Psal. 33. 18. Be∣hold the eye of the Lord is upon th••m that fear him, upon them that hope in his mercy.

Vers. 27. And they shall put my name upon the children of Israel, and I will blesse them.]

That is, they shall pronounce them blessed in my name and by my favoùr which shall be upon them, as if now given by the priests: and this it seems was sig∣nified by the lifting up & spreading forth their hands towards the people, as Aaron did, Levit 9. 22. and thus the name of the Lord is elsewhere taken, as Prov. 18. 10. The name of the Lord is a strong tower: the righteous runneth into it and is safe.

CHAP. VII.

Vers. 1. ANd it came to passe on the day that Moses had fully set up the ta∣bernacle, &c.]

In this chapter Moses relates the offerings that were brought by the Princes of the tribes for the carriage of the tabernacle, and for de∣dicating of the altar. Now because it is said here, that these twelve princes brought six waggons and twelve oxen for the carriage of the tabernacle, on the day that Moses had fully set up the tabernacle and had anointed it, &c. it is much questi∣oned amongst Expositours, when this was done: Some conceive that they offered these things precisely on the day that Moses had fully set up the tabernacle, &c. which was on the first day of the first moneth in the second year after their coming out of Egypt. Exod. 40. 17. a full moneth before the numbring of the people, whereof Moses spake in the beginning of this book (for the charge for that was given on the first day of the second moneth, chap. 1. 1.) and so they conceive that this is here inserted, though done a moneth before, onely because these things for∣merly offered by the Princes were now given to the Levites. But then others conceive that these waggons and oxen were now offered by the Princes in the order as it is here set down, after the tribes were numbred and placed in their severall stations round about the tabernacle; and that therefore by these words, And it came to passe on the day that Moses had fully set up the tabernacle and had anointed it, &c. onely thus much is intended, that these things were brought and offered by the Princes after that Moses had fully finished the erection of the tabernacle, &c. and the ordering of all things belonging thereto, amongst which we may well reckon the placing of the tribes in their severall stations, and the Levites also in their pla∣ces round about the tabernacle. And indeed this exposition seems most probable, 1. because it is said here that the Princes that offered these things were those that were set over the numbring of the people, ver. 2. to wit, those mentioned by name, chap. 1. 5. &c. 2. because it is not likely that these oxen and waggons were offered for the service of the tabernacle a moneth before the Levites were set apart to their ser∣vice, and had their severall charge assigned them for the carrying of the tabernacle and those thing•• that belonged thereto: and 3. because it is said in the end of this chapter, vers. 88. This was the dedication of the altar after it was anointed, which shews that these things were not done just on the day that Moses set up the taber∣nacle, &c.

Vers. 5. And thou shalt give them unto the Levites, to every man according t•• his service.]

That is, according as the weight is more or lesse of those things which ••re committed to their charge.

Vers. 8. And foure waggon•• a••d ••ight oxen he gave unto the sonnes of Mera∣ri.]

See the note upon chap. 3. ver. 36.

Vers. 10. And the Princes offered for dedicating the altar in the day that ••t was anointed, &c.]

That is, for the first imploying thereof in those holy services for which it was ordained. Indeed Moses first offered burnt-offerings and other sa∣crifices thereon seven dayes together for the consecrating of the priests, Levit. 8. (which was in the first moneth of the second year) and the next day after Aaron and his sonnes offered sacrifices thereon for himself and the people in generall, Levit. 9. 7. on which day it was that Nadab and Abihu perished. But now in the second moneth of the second year, when the tribes were all pla∣ced about the tabernacle, the Princes brought their offerings, and because these were the first offerings that were offered for any particular persons or tribes, there∣fore they are said to be offered for the dedicating of the altar, and so those fol∣lowing words, in the day that it was anointed, must not be taken strictly of the very day whereon it was first anointed, but more generally, as before, ver. 1.

Vers. 12. And he that offered his offering the first day was Nahshon, &c.]

Here the Captains of the tribes offer every one in his day, according to the order wherein God had set them round about the Sanctuary, beginning at the East-quarter, proceeding to the South, and then to the West, and so ending at the North.

Vers. 13. And his offering was one silver charger, &c.]

To wit, for the use of the altar of burnt-offerings, which stood in the court whereon these sacrifices which they brought were to be offered: for all that were used in the tabernacle were of pure gold.

Vers. 17. And for a sacrifice of peace-offerings, two oxen, &c.]

Of these the Princes with the priests, &c. did eat, and so keep a feast with joy before the Lord for his mercy toward his people.

Vers. 88. This was the dedication of the altar after it was anointed.]

See the note upon ver. 1.

Vers. 89. And when Moses was gone into the tabernacle of the congregation, &c.]

This may seem to be here added, because after that all things were thus ordered concerning the tabernacle, and that Aaron and his sonnes were thus farre entred up••n their priestly office, Moses went into the tabernacle to receive further direction from the Lord, and so the Lord spake unto Moses from the mercy-seat, as is here expressed; and he spake unto him, that is, Mo••e•• spake un∣to the Lord, propounding such things to the Lord as he desired to be satisfied in.

CHAP. VIII.

Vers. 2. WHen thou lightest the lamps, the seven lamps shall give light over against the candlestick.]

Hitherto I conceive the priests had one∣ly entred upon their service on the altar of burnt-offerings; now the dedication of

the altar being finished, and Moses being now to ent••r the priests into the service of the Sanctuary, the Lord doth again give direction about the lamps, When thou lightest the lamps, the seven lamps shall give light over against the candlestick. In the originall it is, over against the face of the candlestick; the common exposition of this is, that the seven lamps should give light round about whereever the candle∣stick was to be seen. But this cannot be the meaning: for here is some particular di∣rection given for ordering the lamps; now however they were ordered or lighted, they would have given light round about. The meaning of these words I thus con∣ceive: That place is said to be over against the candlestick, where the candlestick stood in full view: Now it was not to be seen on the Southside (for on that side close to the walls or boards of the Sanctuary it was placed, Exod. 26. 35. And thou shalt set the table without the vail, and the candlestick over against the table on the side of the tabernacle toward the South: and thou shalt put the table on the North∣side: nor did it stand full in the eye either Eastward or Westward (for so the seven lamps stood all in a row one behind another) but to one that stood on the North∣side the seven lamps were in full view; that way therefore Aaron was to light the lamps, that is, he was to place the loose bowls on the top of the branches, wherein the lamps were, in such manner that the wick or flame of the lamp might issue out on the Northside, toward that side of the tabernacle which was over against the face of the candlestick, and that, no doubt, because the table of shew-bread stood on that side.

Vers. 6. Take the Levites from among the children of Israel, and cleanse them.]

The priests being fully entred upon their service, now the Levites are consecrated to their imployments as assistants to them: but lest they should think themselves equally admitted to the work of the priesthood, they are neither consecrated at the same time with the priests, nor with the same ceremonies.

Vers. 7. Sprinkle water of purifying upon them, and let them shave all their flesh, &c.]

This water of purifying, wherewith the Levites were now to be sprinkled at their consecration, was doubtlesse that made with the ashes of a red heifer: and there∣fore it is evident, that directions for ma••ing this water were given before this time, though they are not set down by Moses till 〈◊〉〈◊〉 19. chapter of this book. As for the shaving of their flesh, that was done to the end they might be the more perfectly cleansed from all pollution whatsoever: and both the one and the other signified the exact purity and holinesse that God requires in those that are imployed in the sacred ministery.

Vers. 8. And another young bullock shalt thou take for a sinne-offering.]

This second bullock, the second here named, was first offered, vers. 12. And no bullock was offered for sinne, save for the sinne of the high priest or of the congregation, Lev. 4. yet the Levites now taken for all the first-born of Israel offered such a sinne-offering as the whole congregation should.

Vers. 10. And the children of Israel shall put their hand upon the Levites.]

That is, some of the chief (as the first-born) in stead of the re••••, by this signe trans∣ferring the charge and service of the Church from themselves ••••on them, whom they did now freely offer to the Lord to be wholly set apar•• for that service.

Vers. 12. And thou shalt offer the one for a sinne-offering, and the other for a burnt-offering, &c.]

That is, thou shalt cause them to be offered, to wit, by Aaron and his sonnes. See also the notes upon the sacrifices that were offered at the conse∣crating of the priests, Exod. 29. 10, &c.

Vers. 15. And after that the Levites shall go in, &c.]

That is, into the court of the priests, for within the tabernacle it self the Levites might not enter, nor was there any service there for them to do.

Vers. 19. And to make an atonement for the children of Israel, &c.]

The Levites are said ••here to make an atonement for the children of Israel, not because they offered sacrifices for the people (for that the priests onely did) but either be∣cause they were subservient to the priests when they were offering those sacrifices, whereby atonement was made for the sinnes of the people; or else because by their other service in the tent, which for or in stead of the people they performed accord∣ing to the will of God, he was pleased with the p••ople, and sent no plague upon them, as otherwise there would have been, if they themselves had intermeddled with those holy services.

Vers. 24. From twenty five years old and upwards, &c.]

See the notes on Numb. 4. 3.

Vers. 25. From the age of fifty years they shall cease waiting, &c.]

That is, in the hard labours of bearing the Sanctuary. See again Numb. 4. 3.

CHAP. IX.

Vers. 1. ANd the Lord spake unto Moses in the wildernesse of Sinai, &c.]

Be∣ing here to relate according to the order of the story how the Passco∣ver was kept by some few particular persons on the fourteenth day of the second moneth, he first begins with the rela••ion of Gods command for the keeping of it by the whole congregation at the appointed season, which was omitted before, that so he might shew upon what occasion the Passeover was kept by these particular per∣sons in this second moneth.

Vers. 2. Let the children of Israel also keep the Passeover at his appointed sea∣son.]

This commandment concerning the Passeover is again enjoyned the second year, because by the first institution they seem bound onely to keep it in the land of Canaan, Exod. 12. 25. And it shall come to passe when ye be come to the land which the Lord will give you according as he hath promised, that ye shall keep this servic••. And indeed after this we find not that they kept any till they came into the land, Josh. 5. and that because they knew not how long they should stay in a place, and when they should remove. So that it seems they would not have kept this without speciall warrant.

Vers. 3. According to all the rites of it, and according to all the ceremonies thereof shall ye keep it.]

Here are to be excepted the speciall rites which belonged onely to the first Passeover in Egypt, as the sprinkling of their posts with bloud, the ••ating of it standing, &c. whereof see Exod, 12.

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Vers. 6. And there were certain men who were defiled by the dead body of a man, that they could not keep the Passeover that day, &c.]

If they meddled with holy things being legally unclean, by that law given since the first Passeover, Levit. 22. 3. they were to be cut off; if they did not keep the Passeover, they were also to be cut off, Exod. 12. 15. hence the straits they were in.

Vers. 7. Wherefore are we kept-back that we may not offer an offering of the Lord, &c.]

The Passeover is so called, as being commanded by the Lord, and kept unto his honour. See Exod. 12. 27.

Vers. 10. If any man of you or of your posterity shall be unclean by reason of a dead body, &c.]

Upon the occasion of these men that complained for being debarred from keeping the Passeover, because at the usuall time when they should have kept it, on the fourteenth day of the first moneth, they were defiled by the dead body of a man, the Lord here established this for a perpetuall law, that in case any person should in time to come be defiled by a dead body at the ordinary time in the first moneth, when the rest of the people kept the Passeover; or should be then in a journey about necessary businesse, so farre off that he could not come home against the fourteenth day of the first moneth, but was forced to be absent a while longer, that in this case such a person or persons should keep the Passeover on the fourteenth day of the second moneth. And under these two particular cases here expressed I conceive that all other necessary hinderances, whereby men were kept from celebrating the Passeover, are comprehended, as in case they were unclean by any other legall pol∣lution besides that of being defiled by a dead body, or were detained by sicknesse, &c. and that the rather because in Hezekiahs time there was a Passeover kept on the fourteenth day of the second moneth (by warrant it seems of this law) when yet they were other occasions then these here mentioned that disabled them for keep∣ing it at the usuall time.

Vers. 17. And when the cloud was taken up from the tabernacle, then after that the children of Israel journeyed.]

That is, when the cloud was taken up from the tabernacle it removed before the camp, and so whithersoever that led them they followed it: for so it is expresly said, Exod. 13. 21. And the Lord went before them by day in a pillar of a cloud, to lead them the way, and by night in a pillar of fire, to give them light to go by day and night.

Vers. 19. And when the cloud tarried long upon the tabernacle many dayes, then the children of Israel kept the charge of the Lord.]

That is, they kept the charge of serving the Lord, whilst the tabernacle was erected and the cloud tarried still upon it; or they kept the charge of the Lord, to wit, the charge he had given them of staying so long as the cloud rested upon the tabernacle; and therefore the last clause is added by way of explaining the former, and journeyed not.

CHAP. X.

Vers. 2. MAke thee two trumpets of silver, &c.]

Here at first were but two trum∣pets for Aarons two sonnes Eleazar & Ithamar; but the number of the priests increasing in Solomons time, there were an hundred and twenty priests

sounding with trumpets, 2. Chron. 5. 12. And these trumpets were signes of the ministry of the word, and the office of teaching, discharged by men called and fitted thereto: for as the use of these trumpets was first to assemble the congregation be∣fore the Lord in his Sanctuary; secondly, to give warning and direction for their marching toward the land of Canaan; thirdly, to incourage the people when they went forth to warre; fourthly, to be a signe of rejoycing at all their festivals and dayes of rejoycing: so the work of Gods ministry is, first, to perswade the people to assemble themselves before God, there to perform with fear and reverence the publick duties of his worship and service, Joel 2. 15, 16. Blow the trumpet in Zion, sanctifie a fast, call a solemn assembly. Gather the people, sanctifie the Congrega∣tion, assemble the Elders, gather the children and those that suck the breasts, &c. secondly to give them warning and direction for all the duties of Christianity, which being performed in faith and obedience to God are as so many severall mo∣tions towards the heavenly Canaan; thirdly, to give them warning of danger approching, and to stirre them up to fight the Lords battels against Satan, Sinne, Antichrist, &c. See Esa. 58. 1. Cry aloud, spare not, lif•• up thy voice like a trumpet, and shew my people their transgression, and the house of Jacob their sinnes; and fourthly, to encourage and comfort sinners with the promises of the ••ospel, to quicken them with faith and readinesse of mind to perform the duties of Gods wor∣ship, and with thankfull and glad hearts to praise God for all his mercies, and espe∣cially for Christ. See Esa. 27. 13. And it shall come to passe in that day that th•• great trumpet shall be blown, and they shall come which were ready to perish in the land of Assyria, and the outcasts in the land of Egypt, and shall worship the Lord in the holy mount at Jerusalem. Besides, as the trumpets were not to give an uncer∣tain sound, but such as the people might distinctly perceive what they were to do: so the ministers must both pray and preach so that the people may understand them, 1. Cor. 14. 8, 9. For if the trumpet give an uncertain sound, who shall prepare himself to the battel? So likewise you except you utter by the tongue words easie to be understood, how shall it be known what is spoken? for ye shall speak into the air▪ Secondly, of silver these trumpe•••• must be made, which was the purest mettal and fittest for sound, to signifie also the purity and zeal required in Gods ministers, The tongue of the just is as choise silver, saith Solomon, Prov. 10. 20.

That thou mayest use them for the calling of the assembly, and for the journeying of the Camps.]

Thus they were taught to depend upon God for all their attempts both in peace and warre.

Vers. 3. And when they shall blow with them, all the assembly shall assemble themselves to thee, &c.]

That is, when they shall blow with both of them, as ap∣pears by the next verse, And if they blow but with one trumpet, then the princes, which are heads of the thousands of Israel shall gather themselves unto thee.

Vers. 6. They shall blow an alarm for their journeys.]

That is, not for these two quarters onely before mentioned, but for the other also▪

Vers. 8. And the sonnes of Aaron the priest s••all blow with the trumpets.]

The priests are appointed to be the trumpeters, that so the people might entertain the sound thereof as coming from God, and so assemble themselves as into Go••••

presence, and go forth both in their journeys and battels, as in obedience to Gods command, and in faith believing and expecting his direction and assistance.

Vers. 9. And if ye go to warre in your land against the enemy that oppresseth you, then ye shall blow an alarm with the trumpets.]

So it is said Numb. 31. 6. And Moses sent them to the warre a thousand of every tribe, them and Phinehas the sonne of Eleazar the priest to warre, with the holy instruments and trumpets to blow, in his hand; and 2. Chron. 13. 12. And behold God himself is with us for our Captain, and his priests with sounding trumpets to cry alarm against yo••.

And ye shall be remembred before the Lord your God, and ye shall be saved from your enemies.]

The sounding of an alarm with these trumpets, when they were to go forth to warre against their enemies, was to the people a sacred signe that God would assuredly take notice of their danger, and help them against their enemies; and in these words now there is a promise of grace annexed to these signes, to wit, that when they did rightly use these trumpets in faith and obedience to Gods com∣mandments, the Lord would remember them, and give them victory over their enemies.

Vers. 10. Also in the day of your gladnesse, and in your solemn dayes, &c.]

Here is prescribed the last use they were to make of these trumpets, to wit, that they were to blow with them over their burnt-offerings and over th•• sacrifices of their peace-offerings, upon all solemn festivall dayes: as first, when they kept any extra∣ordinary day of rejoycing for any publick extraordinary mercie, which is called here the day of their gladnesse, such as was the day when the ark was carried into the temple, 2. Chron. 5. 12, 13. and when the builders laid the foundation of the temple of the Lord in the dayes of Ezra, Ezra 3. 10. and secondly, upon all their set festivalls appointed by the law, as the feast of unleavened bread, the feast of ta∣bernacles, &c. called here their solemn dayes; and thirdly, on their new moons, in the beginning of every moneth, whence is that of the Psalmist, Blow the trumpet in the new moon, in the time appointed on our solemn feast-day, Psal. 81. 4. Now hereby was signified both their earnest desire that God would hear their prayers and accept of their sacrifices and also the inward joy and gladnesse of their hearts from their assurance that God in Christ would accept of them and their service: for which cause also afterwards the Lord by David and other prophets ordained other instruments also whereon the Levites played, as psalteries, harps, cymbals, &c. 1. Chron. 16. 5. David also and other holy men made psalmes and songs, which some of the Levites sung whilst others played on the instruments, 1. Chron. 25. 6, &c. whence is that of the Psalmist, Psal. 89. 15. Blessed is the people that know the joyfull sound; they shall walk O Lord in the light of thy countenance; and there∣fore also it is said in the close of this verse, that this blowing of these trumpets over their sacrifices should be to them for a memoriall before their God: for hereby is signified bot•• th•••• if they performed this service in faith of Gods mercie with joy∣full and glad hearts, the Lord would then remember them and accept of their ser∣vice, and also that it should be to them a sacred signe to mind them and assure them that God would hear their prayers, and accept of their sacrifices.

Vers. 11. And it came to passe on the twentieth day of the second moneth, &c.]

The Israelites came into the wildernesse of Sinai in the beginning of the third moneth of the first year, Exod. 19. 1. and now the cloud being taken up from off the tabernacle, and going into the forefront of their camp, they went out of the wilder∣nesse on the twentieth day of the second moneth in the second year, about six dayes after those men had kept the Passeover that being defiled by the dead could not keep it at the appointed season, whereof Moses spake before, chap. 9. 6, &c. So that here∣by it is evident that they stayed in this wildernesse of Sinai a full year wanting nine or ten dayes: and though there be here onely mention made of the taking up of the cloud, which was the signe that they were to be gone thence; yet withall God spake unto them to remove, Deut. 1. 6, 7, 8. The Lord our God spake unto us in Horeb, saying, Ye have dwelt long enough in this mount; turn you and take your journey and go into the land of the Amorites, &c. and thus both by word and signe God called them from Sinai, the place of bondage, by reason of the law there given, Gal. 4. 24, 25. unto the land of promise, which figured the state of grace and free∣dome by Jesus Christ.

Vers. 12. And the children of Israel took their journeys out of the wildernesse of Sinai; and the cloud rested in the wildernesse of Paran.]

To wit, in a place of this wildernesse which by occasion of the following story was called Kibroth∣hattaavah; and in this wildernesse they journeyed along time, and in severall places of it pitched their tents; and therefore it is said again, Numb. 12. 10. that they pitch∣ed in the wildernesse of Paran.

Vers. 14. In the first place went the standard of the c••mp of the children of Judah according to their armies.]

When they rested any where they pitched their tents in foure quarters about the tabernacle, but removing they march in order one after another as is here expressed.

Vers. 17. And the tabernacle was taken down.]

To wit, the priests having first with vails and clothes covered the ark, and other holy things, as was enjoyned, Numb. 4. 5. And when the camp setteth forward, Aaron shall come and his sonn••s, and they shall take down the covering vail and cover the ark of the testimony with it. This taking down and setting up and removall of the tabernacle signified the in∣stability of that legall figurative worship which Christ at his coming was to abo∣lish, Heb. 12. 27, 28. And this word, yet once more, signifyeth the removing of those things that are shaken, as of things that are made, that those things which cannot be shaken may remain: Wherefore we receiving a kingdome which cannot b•• moved, let us have grace, &c. and also the unsettled estate of the Church and all the members thereof in the wildernesse of this world. See 2. Cor. 5. 1, 4. For we know that if our earthly house of this tabernacle were dissolved, we have a building of God, an house not made with hands, eternall in the heavens: for we that are in this tabernacle do groan being burdened, not for that we would be unclothed, but clothed upon, that mortality might be swallowed up of life. See also 2. Pet 1. 14.

Vers. 21. And the Kohathites set forward bearing the Sanctuary.]

That is, th•• holy things of the tabernacle, but the ark went foremost, vers. 37.

Vers. 22. And the standard of the camp of the children of Ephraim set forward according to their armies.]

So that the Sanctuary went immediately before them,

unto which the Psalmist seemeth to have reference, Psal. 86. 3. Turn again, O God, and cause thy face to shine and we shall be saved.

Vers. 25. And the camp of the children of Dan set forward, which was the rereward of all the camps, throughout their hosts.]

Who had most souldiers next Judah, as we may see chap. 2. 31. Thus the Sanctuary had the middest, the most safe and honourable place: the greatest camp went foremost, the next in greatnesse went hindmost, to defend it against enemies before and behind. But the Lord himself was he that went before, and was the rereward behind, as the Prophet speaks, Esai. 52. 12. For the Lord will go before you, and the God of Israel will be your rereward.

Vers. 29. And Moses said unto Hobab the sonne of Raguel, the Midianite, Moses father in law, &c.]

Some conceive that it is Raguel the Medianite, and not Hobab that is here called Moses father in law, even the same that is else∣where called Reüel Exod. 2. 18. and Jethro, Exod. 3. 1. and that Hobab, to whom Moses now spake, being the sonne of this Raguel or Jethro was the bro∣ther in law of Moses, who stayed still with Moses at mount Sinai after their father Reguel or Jethro was returned home to his own countrey, Exod. 28. 27. But be∣cause Hobab is elsewhere expressely called, according to our translation, the father in law of Moses, Judge 4. 11. it must needs be he also that is here also called Mo∣ses father in law, even the same that is in Exodus called Jethro and Reüel, and that Raguel the Midianite was his father, as is noted before upon Exod. 3. 1. And if it be objected that Jethro the father in law of Moses departed from him before, Exod. 18. 27. to this I answer, as before in the note upon that place, that though his go∣ing from Moses be mentioned there, yet it was not till now that he left him, when both Moses and the Israelites were to depart mount Sinai.

Vers. 31. Leave us not, I pray thee, &c.]

That is, go not away from us, or if thou goest away return again, Though Moses had lived fourty years about these parts, yet knowing the difficulties they were likely to meet with in their passage through the wildernesse, he much desired the stay of Hobab with them, who knew the countrey farre better then himself, and might be a great help unto them, and therefore he presseth him again to stay with them, that he might be to them in stead of eyes, that is, that he might shew them how they might best advantage them∣selves in disposing their camp. And indeed though the••e was no need of his help to lead them and shew them which way they should go, because the pillar of the cloud and the ark went before them to lead them their way, yet many other wayes Ho∣bab might be helpfull to them, as by telling them when they were to stay in any place, where they might have water for their camp, where there was most danger of being assayled by the neighbouring nations, and in many other particulars: whether Hobab yielded hereupon to stay with Moses, it is not expressed; yet be∣cause there is no mention made here of a second denyall, it is generally conceived that he did stay. But because it is expressely said, Exod. 18. 27. that this Hobab or Jethro the father in law of Moses was dismissed by Moses and returned again in∣to his own land, it seems more probable that he did now return home to his coun∣trey, as is there said. But yet that he returned again, or at least that some of his

posterity were deputed in his room to go along with the Israelites, is most mani∣fest and clear, because his posterity dwelt afterwards amongst the Israelites in the and of Canaan, as we may see, Judg. 1. 16. And the children of the Kenite Moses father in law, went up out of the cit••e of palmtrees, &c. and again, Judges 4. 11. Heber the Kenite was of the children of Hobab the father in law of Moses.

Vers. 33. And they departed from the mount of the Lord three dayes jour∣ney.]

They travelled three dayes together without resting (for because the cloud stayed not they might not stay) which seems to have been the cause of their com∣plaining, chap. 11. ver. 1.

And the ark af the covenant of the Lord went before them in three dayes jour∣ney, to search out a resting place for them.]

The Hebrew word signifieth went in their faces or sight, which it might do, and yet be in the middest of the armies, car∣ryed amongst the other holy things by the sonnes of Kohath, ver. 21. and so the most expound it, it went before them, that is, in their sight as their guide; for when the cloud stayed, then the priests stayed with the ark, and upon the stay of the ark all the armies stayed. But I see no reason why we may not think the ark went before in the forefront of their armies, though the other holy things went in the midst, as ver. 21. to wit, together with the cloud, and that to search out a rest∣ing place for them, a place convenient to pitch their tents where they might have water and pasture for their flocks, &c.

CHAP. XI.

Vers. 1. ANd when the people complained, it displeased the Lord.]

The word in the originall (here translated complained) may also be rendred as it is in the margin, were as it were complainers, and so may intimate that they did onely secretly begin to murmur and mutter, and not break forth into such an open complaint as afterwards they did at Kibroth Hattaavah, when they lusted for meat. Indeed many Expositours understand this and that afterwards mention∣ed, ver. 4. of one and the same murmuring, which they say is first summarily set down here, and afterwards more particularly related in the sequele of the chapter, and especially because, Psal. 78. 19, 20, 21. the fire that now devoured the people is mentioned, as the punishment of their lusting for flesh, They said, Can God fur∣nish a table in the wildernesse? Therefore the Lord heard this and was wroth; so a fire was kindled against Jacob, and anger also came up against Israel. But in that Psalm it is evident that the severall passages of their murmuring are not related hi∣storically in order, but many things are promiscuously inserted here and there. However evident it is that the murmuring for flesh, mentioned ver. 4. was another from this, because it is said here that they wept again, and besides that was done at Kibroth Hattaavah, this at Taberah. The cause of their present complaining in∣deed is not expressed, but in all likelyhood we may conceive it was because they were weary of following the ark three dayes journey through the wildernesse to∣gether without intermission, whereof there was mention made in the latter end of the former chapter ver. 33.

And the fire of the Lord burnt among them.]

That is, a fire sent from God: but whether it brake out of the earth, or from the pillar of fire, or were poured down upon them from heaven, it is not expressed. And thus their fiery tongues were punished with fire.

And consumed them that were in the uttermost parts of the camp.]

This is ad∣ed, to let us see how the whole army escaped when God sent a fire amongst them, it was because the fire brake out onely upon the uttermost parts of the camp; and withall it may imply the cause of the punishment, because by these words it seems probable that in the uttermost parts of the camp the sinne began, amongst those that were faint and wea••y with travel, as in Deut. 25. 18. How he met thee by the way, and smote the hindmost of thee even all that were feeble behind thee, when thou wast faint and weary: and he feared not God; and upon them therefore the judgement did principally fall.

Vers. 2. And the people cried unto Moses.]

The reasons why they ranne to Moses for his intercession may be these: 1. the sudden terrour of the plague; 2. the guilt of their own consciences stopping their mouthes; 3. the opinion they had of his holinesse and speciall interest in God; 4. because their repining against him, who was Gods instrument in leading them along, they might think was now punisht, and the••efore they come and desire him to forgive them, and pray for them.

Vers. 3. And he called the name of the place Taberah.]

This name imposed upon the place where the fire brake out, shews that it was not the same where they pitched their tents after their three dayes travel, which by occasion of the follow∣ing story was called Kibroth Hattaavah, but rather some other place in the wayes they travelled thither when they were faint and weary, a little before they came to Kibroth Hattaavah.

Vers. 4. And the mixt multitude that was among them fell a lusting, &c.]

What this mixt multitude was, see in the note upon Exod. 12. 38. Amongst them it seems the murmuring began, though the Israelites soon joyned with them in the sinne. Once before they murmured for want of meat, Exod. 16. 2. when upon their murmuring the Lord gave them both manna and quails; but that was in the wildernesse of Sin, immediately after they were come out of Egypt, this was in the wildernesse of Paran, above a twelvemoneth after that, when not having any other food but manna from ••eaven, which now they began to loath, they murmured, and who, say they, shall give us flesh to eat? where by flesh is meant fish as well as that which we more peculiarly call flesh, as is evident in the following words, We remember the fish which we did eat in Egypt freely; and ver. 22. where Moses ob∣jects to the Lo••d, Shall all the fish of the sea be gathered for them to suffice them; and so the Apostle speaks, 1. Cor. 15. 39. There is one kind of flesh of men, another flesh of beasts, another of fi••hes. Many indeed are of opinion that the Egyptians, at l••ast some of them, were strictly superstitious therein, used not to eat the flesh of ••heep, no nor leeks, onions and garlick, which they worshipped as Gods, according to the Poet▪

Porrum & cepe nefas violar•• a•• frangere morsu. O sanctas gentes quibus ha•• nascuntur in hortis Numina! lanatis animalibus abstinet omnis Mensa, nefas illic foetum jugulare capellae.

But however the Israelites did use to eat of them freely, and wanting them now, therefore they murmured against Moses and against the Lord.

Vers. 6. But now our soul is dryed away.]

That is, we languish and pine away, having nothing to cat that will either nourish us or satisfie our appetite: for the soul is often put for the body, or the whole man, or for the appetite or desire after meat drink and other things.

Vers. 7. And the manna was as coriander-seed, &c.]

See the note upon Exod. 16. 31. it was therefore pleasant to the eye, delightfull to the taste, and was fit to be dressed severall wayes, and therefore not to be thus loathed and despised.

Vers. 10. Then Moses heard the people weep throughout their families, every man in the doore of his tent.]

That is, openly, as desiring to make known their discontent, and to stirre up discontent in others also that should heare their com∣plaints.

Vers. 15. And let me not see my wretchednesse.]

That is, let me not see my self slain by the people in a shamefull and disgracefull manner, or rather let me not live to see my self thus miserable: for it is all one as if he had said that it were bet∣ter for him to be killed out of hand, then living to see so many heart-breaking miseries continually befalling him day after day.

Vers. 16. And the Lord said unto Moses, Gather unto me seventy men, &c.]

Though the speech of Moses to the Lord in the foregoing verses were so full of di∣stemper & passion, yet the Lord commiserating his condition commands him here to chuse and gather together seventy choice men of the elders of Israel, whom he knew to be elders of the people, and officers over them, that is, whom he knew to be not onely elders in regard of their years, but also men of singular gravitie and wisdome, and for that chosen to be governours over the people; and these were by Gods ap∣pointment (which the better to testifie they were to be presented before the taber∣nacle) to undertake the government as helpers to Moses, that so his burthen might be the lesse. Indeed once before upon Jethroes counsel there were certain men cho∣sen to be rulers and judges over the people, for the case of Moses, Exod. 18. 25, 26. But those were onely chosen to determine of small matters, but these now were to be judges in the greatest and most difficult causes, both of religion and civil affairs, which were formerly wholly referred to Moses, and were therefore chosen amongst those that were already in those inferiour places of government, because by reason of their experience therein they were the fitter to be imployed in the weightier works. And this many conceive was the originall of that great councel of the Jews, which they called their Sanhedrin, and was continued amongst them till Herods dayes.

Vers. 17. And I will take of the spirit which is upon thee, and will put it upon them.]

That is, I will give of the same spirit to them, which I have given to thee. It is not to be thought, that there was now any impairing of Moses gifts, as some

conceive; for how could the joyning of these with him be then any advantage to him, or where do we find any thing in the following story that argues the least abate∣ment in the gifts of Moses? but becau••e the Lord intended to give the same gifts to them, which he had given to Moses, as if some part of Moses spirit dwelt now in them, therefore is this expression here used, I will take of the spirit which is upon thee, and will put it upon them.

Vers. 18. Sanctifie your selves against to morrow, and ye shall eat flesh, &c.]

The originall word doth sometimes signifie to prepare, and so might intend that they should prepare themselves for the receiving of the flesh which God would give them the next day in abundance. But being rendred sanctified, it must needs be meant of a religious preparing themselves, but may be spoken either ironically, onely thereby to glance at the sordid basenesse of their spirits, and their indisposi∣tion to receive any such provision from God, as if he should have said, God will make you a feast to morrow, and you are in a goodly temper for such a businesse; or else as a serious exhortation▪ that they should addresse themselves to receive with pure and good hearts this mercy of God, being also legally prepared according to those times by washing their garments. For because the working of such miracles was a signe of Gods speciall presence, therefore before such miraculous works they were called upon thus to sanctifie themselves.

Vers. 21. And Moses said, The people amongst whom I am are six hundred thousand footmen, &c.]

See chap. 2. 32.

Vers. 23. And the Lord said unto Moses, Is the Lords hand waxed short, &c.]

God here winks at Moses his distrust▪ and bears with his weaknesse; but when he was not instructed and bettered by Gods patience, and the experience he had day∣••y of Gods al-sufficiencie, he is afterwards punished. See Numb. 20. 12. And the Lord spake unto Moses and to Aaron, because ye believe me not to sancti••ie me in the eyes of the children of Israel, therefore ye shall not bring this congregation into the land which I have given them, and that esp••cially because then too he shewed his distrust before the people.

Vers. 24. And gathered the seventy men of the elders of the people and set them round about the tabernacle.]

That is, he appointed them to come before the Lord at the doore of the tabernacle, though two of them, ver. 20. did not come as they were appointed. Now this presenting them before the tabernacle was both to put them in mind that God had set them apart to this work of government, and there∣fore they should be carefull to carry themselves uprightly and well, as they would answer it before his tribunal who had put them in their places, and bestowed his spirit upon them to make them fit for their employments; as also, to teach the peo∣ple to acknowledge them in their places, as set over them by God.

Vers. 25. They prophecied and did not cease.]

They were not now created prophets, but had onely at this time a gift of prophecy wrought in them by the spi∣rit, that it might be a seal both to them and to the people that God had called them to this office, and would furnish them with such gifts as were requisite for their pla∣ces, as it was with Saul being newly anointed King, ••. Sam. 10. 10▪ And the spi∣rit of God came upon him, and he prophe••ied among them. And by prophecying

here is meant, either that they foretold things to come, or rather that they spake unto the people concerning the wonderfull works and secret mysteries of Gods truth, and that in such a manner that they might be easily discerned to speak as men inspired with the spirit of God: for thus this word prophecying is sometime used for declaring the word of God unto the people▪ 1. Cor. 14. 3. Exod. 7. 1. And Aaron thy brother shall be thy Prophet. Gen. 20. 7. Now therefore restore the man his wife, for he is a Prophet; and for setting forth the praises of God in songs and psa ms, as 1. Chron. 25. 13. Thus these men prophecyed and did not cease, that is, they continued all the day prophecying without intermission, as is also expresly mentioned of Saul, 1. Sam. 19. 24. And prophecyed b••fore Samuel in like manner, and lay down naked all that day, and all that night: and this is added because their continuing so long in this supernaturall work did much adde to the confirmation of their calling.

Vers. 26. But there remained two of the men in the camp, &c.]

Severall rea∣sons may be conceived why these two men came not with the rest being inrolled by Moses amongst the seventy that were now to be joyned in commission, as assistants to him; for either they might not be found when warning was given, or rather, as Sa••l afterwards did, 1. Sam. 10. 22. they might hide themselves▪ or for∣bear to go, not as contemning Gods command (for then it is not likely that they should have had the same gift of the spirit with the others) but as distrusting their own sufficiency. However Gods secret providence was the chief cause of it, who had determined by this means to make the miracle the more remarkable, that all the people might plainly see they were called of God.

Vers. 28. My lord Moses forbid them.]

This Joshua spake of envious zeal for his Master Moses, as appears by Moses answer, vers. 29. enviest thou for my sake? yet not so much, as I conceive, because the eminency of these through their gifts of proph••cie would obscure the eminencie of his master Moses (for then he had as much reason to have spoken against the other as against these two) as because they did it as it were of their private authority without any dependency upon Moses, which was manifest in the other, because by Moses appointment they came and received this gift and authority from God, whereas these two by staying away seemed to refuse to have any dependency upon him.

Vers. 31. And there went forth a wind from the Lord and brought quails from the sea, &c.]

That is, God by his almighty power did cause a strong wind to blow from the seaward, and therewith brought a multitude of quails amongst thm, and round about the camp. What sea it is that is here meant is not of any great consequence to know; yet most probable it is that they came from the red sea, be∣cause that lay Southward of the Israelites camp at present, and the Psalmist saith that these quails were brought in with a Southeast wind, Psal. 78. 26. He caused an East wind to blow in the heaven, and by his power he brought in the Southwind. He rained flesh also upon them as dust, and feathered fowls like the sand of the sea. Once before the Lord did thus miraculously f••ed them with quails, Exod. 16. 13. But that was in the wildernesse of Sinne, in the second moneth after their departure out of Egypt; but this was in the wildernesse of Paran, about a year after that.

Vers. 31. And as it were two cubits high upon the face of the earth.]

Most Expositours understand this of their flying but two cubits above the ground, where∣by it came to passe that they were easily taken. But I think it unquestionable that the quails lay upon the ground two cubits thick: first, because of the clause before, where there is mention of letting them fall by the camp; secondly, because of that phrase. Psal. 78. 27. He rained flesh upon them as dust, &c. thirdly, because the Is∣raelites are said to gather them, not to catch them; fourthly, because otherwise this should not set forth the miraculous abundance of them, which is plainly the drift of this description of the miracle. And yet I think not that the ground was all over covered two cubits thick, as farre as a dayes journey reached round about the camp (for where then did they spread them abroad, when they had gathered them) but that they lay here and there scattered, the heaps being in many places two cubits thick.

Vers. 32. He that gathered least gathered ten homers.]

That is, a hundred bushels: for an ephah was near the same with our bushel, and an homer contained ten ephahs, Ezek. 45. 11, 14. The ephah and the bath shall be of one measure, that the bath may contain the tenth part of an homer, and the ephah the tenth part of an homer: and indeed hereby we may see how miraculously abundant this flight of quails was, which makes the Psalmist say that God rained flesh upon them as dust, and feathered fouls as the sand of the sea, Psal. 78. 27.

And they spread them all abroad for themselves round about the camp.]

To preserve them from putrifying: to which end it is likely that they used art also in salting and drying them, or else they were as miraculously preserved as sent, for they eat of them a moneth together.

Vers. 33. And while the flesh was yet between their teeth, &c.]

It is evident in the twentieth verse of this chapter that the people did eat of these quails a moneth together ere the wrath of the Lord brake out against them; and therefore we may well conceive that it is thus expresly noted that the wrath of the Lord was kindled against the people, and that he smote them with a very great plague, while the flesh was yet between their teeth, ere it was chewed, to imply, first, the insatiable greedi∣nesse of the people, who after a moneths feeding on these quails were still so eager upon them; secondly, how opportunely the Lord punished them, that they might see the Lord punished them for lusting after flesh, and for their murmuring against Moses because they had it not, he made the very flesh they had desired to be the cause of their destruction, and while they were glutting themselves with these dainties they lusted after, his wrath brake forth upon them; and thirdly, how fully he made good what he had before threatned, vers. 20. that they should eat flesh till it came out of their nostrils, and it became loathsome unto them. What this great plague was wherewith God smote them, it is not expressed; but it may seem probable by the expressions here used that the Lord caused them to surfet of this their feeding without fear, and so hereof many of them dyed.

CHAP. XII.

Vers. 1. ANd Miriam and Aaron spake against Moses because of the Ethi∣opian woman, &c.]

Miriam is here named first, and that, as it may be probably conceived, because she it was that began the quarrell, and Aaron was stirred up by her; and therefore also afterwards we see that she onely, not Aaron, was ••tricken with leprosie. However by the providence of God doubtlesse it was (the better to clear it that Moses was exalted by Gods speciall favour, not by any compa••t amongst themselves) that his own brother and sister did thus rise up against him. What the ground or occasion of that quarrell was may seem questi∣onable: onely thus much is more then probable, first, that one main ground of their quarrell was their envy at the preheminence of Moses above them, as appears by that their expostulation, vers. 2. Hath the Lord indeed spoken onely by Moses? Hath he not spoken also by us? Because Miriam was a prophetesse, Exod. 15. 20. and Aaron the high priest, and imployed by God together with Moses in fetching the Israelites out of Egypt, therefore they grudged that the supreme power of govern∣ment should be solely in Moses. And perhaps this envy was newly stirred in Mi∣riam, because she being a prophetesse was not one of those seventy, of whom men∣tion is made in the foregoing chapter, that were chosen to be assistants to Moses in the government of the people. And secondly, that whatever was the cause of this their quarrell against Moses, yet the onely cause they alledged was that he had mar∣ried an Ethiopian woman or a Cushite (as it is in the margin) not one of Abra∣hams holy stock: and this was doubtlesse no other but Zipporah the Midianitesse; for of her death we reade not, and ordinarily in the Scriptu••es the Midianites and other neighbouring nations that inhabited Arabia, Cush his land, are called Cushites or Ethiopians, as Hab. 3. 7. I saw the tents of Cushan (or Ethiopia) in affliction, and the curtains of the land of Midian did tremble.

Vers. 2. Hath the Lord indeed spoken onely by Moses? hath he not spoken also by us?]

That is, have not we the gift of prophecy as well as he, and what rea∣son then that he should be all in all who hath matched himself to one that is a stran∣ger to the holy seed of Israel?

Vers. 3. Now the man Moses was very meek, &c.]

Implying that first, he had given them no cause thus to quarrell with him; and secondly, that he was now con∣tent to swallow these affronts patiently, and made no complaint, but the Lord took his cause in hand. Nor is it strange that Moses should thus commend himself, if we consider that he did it by the immediate inspiration of the holy Ghost, that his meeknesse might be a pattern for the Church in all ages (and therefore elsewhere we see also that he relates his sinnes and weaknesses) and thus also doth S. Paul speak of himself, as 1. Cor. 11. 1. Be ye followers of me, even as I also am of Christ, and 2. Cor. 11. and 12. But withall it may be held without wronging the au∣thority of Moses writings, that here and there by Joshua, or some other of the pro∣phets after him, some passages were inserted, which Moses himself wrote not, such as that, Deut. 34. concerning the death and buriall of Moses.

Vers. 5. And the Lord came down in the pillar of the cloud, and s••ood in

the doore of the tabernacle, and called Aaron and Miriam.)

Before God had commanded Moses and Aaron and Miriam, vers. 4. to come all three together to the tabernacle of the congregation, where being all three together, and the cloud being withall descended to the doore of the tabernacle, the Lord now from thence calls to Aaron and Miriam to stand forth, both because he was now particularly to speak to them, and not to Moses, as also that this separating them from Moses might intimate their folly in going about to make themselves equall with him.

Vers. 7. My servant Moses is not so, &c.]

That is, I do not make known my will to him so as to other prophets, in dreams and visions, but with him will I speak mouth to mouth, even apparently and not in dark speeches, and the similitude of the Lord shall he behold. But what is the meaning of this? doubtlesse God is invisible. Col. 1. 15. No man hath seen God at any time, John 1. 18. nor can see him, 1. Tim. 6. 16. It is not possible for any mortall creature to behold the very essence of God, as he is in himself: even Moses himself could not so see the face of God, Exod. 33. 20. Thou canst not see my face (saith the Lord to Mo••es) for there shall no man see me and live: and secondly, neither could there be at any time pre∣sented to Moses any similitude or likenesse of Gods essence and being; for no mate∣riall visible thing can be a representation of the spiritall and invisible essence of God, To whom willye liken God, or what likenesse will ye compare unto him? saith the prophet. Esa. 40. 18. that therefore which is said here concerning the priviledge of Moses above all present and succeeding prophets, consists in two things: first, that God manifested not his will to Moses in d••eams and visions, as to other prophets, in both which they had onely imaginary representations set before the eye of their minds, but that he spake to him with an audible voice out of the cloud and out of the tabernacle, and that he did oftentimes appear to him in a visible shape, and spake to him in a familiar manner, mouth to mouth, as one friend should speak to another, and had at times discovered to him more of his glory then ever he did to the eye of mortall man, as we see in that story of his seeing Gods back-parts, Exod. 33. 20. And then secondly, that when he spake to him, he did not make known his mind to him in obscure figurative expressions, as he did to the prophets, as when he told Ezekiel of a great eagle with great wings, &c. Ezek. 17. 3. but plainly and clearly, apparently and not in dark speeches, as it is here expressed.

Vers. 9. And the anger of the Lord was kindled against them, and he depart∣ed.]

Not abiding their answer, which was a signe of great displeasure. Now this departing of the Lord w••s by removing the signe of his presence, the cloud, out of which he had spoken to them, as it is explained in the following words, vers. 10. And the cloud departed from off the tabernacle. Nor yet did the cloud remove away from the tabernacle (for when it did so, that was a signe that the people were to remove) but it removed from the doore of the tabernacle whither it did usually descend when God meant to speak unto them, and so rising up did hang over the ta∣bernacle as at other times.

Vers. 10. And behold Miriam became leprous white as snow.]

Though Aa∣••on joyned with Miriam in speaking against Moses, yet onely Miriam was punish∣ed, 1. because she began the quarrel; and 2. because he was the high priest, and so

the Lord would not strike him with leprosie, lest in his dishonour the priesthood should suffer, but chose rather to punish him in his sister. As for the leprosie where∣with Miriam was stricken, it did well answer her sinne, a virulent, envious, mur∣muring tongue being like a fretting leprosie that spreads where it comes, if it be not prevented to the infe••tion of many. And indeed how memorable a thing this was, we may see by the Lords putting them in mind afterwards of it, Deut. 24. 9. Remem∣ber what the Lord thy God did unto Miriam by the way, after that ye were come forth out of Egypt.

Vers. 12. Let her not be as one dead, &c.]

Miriam stricken with this white le∣prosie was like a child▪ that hath been sometime dead in the wombe, when it comes into the world; the flesh of such a child will be white, putrified as if it were sod∣den, and half consumed, and so was Miriams. And though she were still alive, yet as one dead she was to be carried out from the communion of the Church, as one that must needs defile all that touched her, Numb. 5. 2. Command the children of Is∣rael that they put out of the camp every leper; and besides, this fretting plague would in the end have utterly consumed and killed her, if God had not healed her.

Vers. 14. And the Lord said unto Moses, If her father had but spit in her face, should s••e not be ashamed seven dayes? &c.]

God having immediately heard the prayer of Moses, and healed her, gives order notwithstanding that she should be shut out seven dayes from the camp. Indeed other lepers being cleansed were yet shut up by themselves seven dayes, but it was in the camp, Lev. 14. 8. And he that is to be cleansed, shall wash his clothes, and shave off all his hair, and wash himself in water that he may be clean: and after that he shall come into the camp, and shall tarry abroad out of his tent seven dayes. But, sayes the Lord, if her earthly father had in great displeasure spit in her face, she would have been ashamed to shew her face for a time; and therefore much more is it fit in this cause, both as an expression of her shame and sorrow for that she had done; and that his secluding her from o∣thers may be a reall instruction to all the people▪ that he would have them take heed of being corrupted with the same sinne: now this expression of spitting in her face God useth, because spitting is a signe of anger, shame, and contempt. Job 30. 10. They abhorre me, they flee farre from me, and spare not to spit in my face. Isa. 50. 6. I hid not my face from shame and spitting; and God by this punishment had shown his anger against her, and had poured shame and contempt upon her.

Vers. 15. And the people journeyed not till Miriam was brought in again.]

But stayed mourning for her, which was a speciall honour unto Miriam above other lepers, for whom the people stayed not, Numb. 5. 2, 4. Command the children of Israel that they put out of the camp every leper, &c. And the children of Israel did so, and put them out without the camp.

Vers. 16. And afterwards the people removed from Haxeroth, and pitched in the wildernesse of Paran.]

Which I conceive to be all one as if he had said, and pitched again in another place▪ but still in the wildernesse of Paran (for that they came not now first into that wildernesse is evident, because it is said before, chap. 10. 12. And the children of Israel took their ioxrneys out of the wildernesse of Si∣nai, and the cloud rested in the wildernesse of Paran) and the place where they

pitched in this wildernesse is called Rithmah, chap. 33. 18. and Kadesh-Barnea, chap. 13. 26. Deut. 1. 19. which was close upon the borders of the land of Canaan.

CHAP. XIII.

Vers. 1. ANd the Lord spake unto Moses, saying, &c.]

In Deuteronomie it is said that the people desired that some might be sent to search the land. Thus therefore it was: When God had led his people from mount Horeb to Kadesh-Barnea, through the great and terrible wildernesse, and they were come to the mountain of the Amorites, Moses assembled the people, and encouraged them now to go up and take possession of the land which God had promised them, Deut. 1. 20, 21. And I said unto you, Ye are come unto the mountain of the Amorites, which the Lord our God doth give unto us. Behold, the Lord thy God hath set the land before thee, go up and possesse it, the people already, no doubt, through i••fidelity be∣ginning to fear the event, desire that first they might send some certain men not one∣ly to search out the fertility and strength of the land, but also to take knowledge of the wayes and passages, rivers, fords and mountains, by which they were to go, ver. 22. Moses, not knowing their distrustfull hearts, likes well the motion, vers. 23. and consulted with God, who thereupon returned this answer here set down, yield∣ing or giving way to their motion, but in displeasure, for their greater hurt, and that no question because of their present infidelity; and appointing them to send men that might search the land of Canaan, even the land which God before had spied for them, Ezek. 20. 6. and searched out, Deut. 1. 33.

Vers. 2. Of every tribe of their fathers shall ye send a man, every one a ruler among them.]

There was one sent of every tribe, that every tribe might be satisfied by a witnesse of their own; and all Princes in their tribe, as most likely to be cou∣rageous, and that their testimony might be of more credit; not of the baser sort, be∣cause the businesse was weighty.

Vers. 6. Caleb the sonne of Jephunneh.]

His name signifieth hearty, and he brought Moses word again as it was in his heart, Josh. 14. 7.

Vers. 11. Of the tribe of Joseph, namely of the tribe of Manasseh.]

Why is this clause prefixt before the tribe of Manasseh rather then Ephraim? either because Manasseh was Josephs first-born, or rather onely as a hint of that priviledge which Joseph had: and so it is no more then if he had said, of that tribe which came of Josephs other sonne, namely of Manasseh, you shall send Gaddi the sonne of Susi.

Vers. 16. And Moses called Oshea the sonne of Nun, Jehoshua.]

This name Jehoshua is elsewhere ordinarily written Joshua, and sometimes Jeshua, as Neh. 8. 17. and in Greek Jesus, as Acts 7. 45. where Stephen saith that the tabernacle of witnesse, made in the wildernesse, their fathers that came after brought in with Jesus into the possession of the Gentiles; and Heb. 4. 8. If Jesus, that is, Joshua, had given them rest, then would he not afterward have spoken of another day; and Jesus we know signifieth a Saviour Matth. 1. 21. Thou shalt call his name Je∣sus (saith the Angel to Joseph concerning Christ, the sonne of the virgin Mary) for he shall save his people from their sinnes: so that evident it is that this faithfull

servant of God, who afterwards succeeded Moses in the government of Israel, and was now one of the spies sent to search the land of Canaan, was called Jehoshua or Joshua by Moses, to signifie that he should save his people from their enemies, the Canaanites, and bring them into the promised land, and should therein be a notable type of Christ, the onely Saviour of the world. But, may some say, Oshea, which was his former name, doth also signifie a Saviour; and why then was his name changed? I answer many reasons are given for this by Expositours, but the most probable is this, that by adding Jah, which is the proper name of God, Psal. 68. 4. contracted of Jehova; or as some think by adding the first letter of Je∣hova, to Oshea, so to make his name Jehoshua, thereby was signified that he should not onely be a Saviour, but also the Lords Saviour, implying that he should by authority from God, and by the help and assistance of God, be the Saviour of his people, and therein also the more manifestly a type of Chri••t, who is the Lords anointed, and the Lord our righteousnesse, Jer. 23. 6. When his name was thus changed, it is not expressed: onely we see that he is called Joshua in the story of Moses before this, to wit, at the ••ight which he had with the Amalekites, Ex∣odus 17. 9.

Vers. 17. Get you up this way South-ward, &c.]

Or by the South, meaning the South part of the land of Canaan, which was nearest to them.

Vers. 21. So they went up, and searched the land, &c.]

It may be probably thought that they went not all together, but divided themselves; for going all toge∣ther, they would have been suspected, neither could they have viewed the whole countrey in so short a time: and so they went quite through the land from one end to the other, that is, from the South to the North; for so much is implyed in these words, so they went up and searched the land from the wildernesse of Zin, &c. for the wildernesse of Zin here spoken of, is not the wildernesse of Sin, that bordered upon Egypt, Exod. 16. 1. but a wildernesse called by a name much like, the wildernesse of Zin, which lay on the South of the land of Canaan, Numb. 34. 3. Joshua 15. 3. and Rehob and Hamath are cities that were on the utmost North part of the land, onely Rehob lay more towards the West-side of the land, and Hamath towards the Ea••••-side; and therefore it is said that they searched the land unto Rehob, as men come to Hamath, because being come to Rehob they struck over East-ward from Rehob to Hamath, or because they searched all that Nor∣thern tract as men usually go from Rehob to Hamath.

Vers. 22. And they ascended by the South and came unto Hebron, where A∣himan, &c.]

Having in the former verse generally related how the spies searched the land quite through from the South to the North, and from the West to the East, here Moses undertakes to relate ••ome particular passages that were most memorable either in their going out or coming back again, and so shewing how they went up by the South (for there they entred the land) he tells us how they came to He∣bron, a citie in the South parts of Canaan, where Abraham and Isaac and Jacob with their wives were buried, and there they saw certain huge giants, Ahiman, Shesui, and Talmai, who were afterwards expelled thence, and slain by Caleb, Josh. 15. 14. and are here called the children of Anak, ether because they were

indeed his son••es (which seems most probable, because it is said, Josh. 15. 13. that Ar∣bah, from whom Hebron was called Kiriath-arbah, or, the citie of Arbah, was the father of Anak; or else because all giants were in those times called the chil∣dren of Ana••.

Now Hebron was built seven years before Zoan in Egypt.]

This declareth not onely the antiquity of Hebron, but also by consequence the goodnesse of the land.

Vers. 23. And they came unto the brook of Eshc••l, and cut down thence a branch with one cluster of grapes, &c.]

Of admirable bignesse, which therefore they brought upon a staff betwixt two, that it might not be marred in the bring∣ing.

Vers. 26. And they went and came to Moses, and to Aaron, and to all the congregation of the children of Israel unto the wildernesse of Paran, to Kadesh.]

There was a city of the Edomites called Kadesh, chap. 20. 16. from whence the wildernesse by it was called the wildernesse of Kadesh, Psal. 29. 8. But this was ano∣ther Kadesh, called usually Kadesh-Barnea, Deut. 1. 29. and Rithma, Numb. 33. 18. That Kadesh upon the borders of Edom was in the desert of Zin, chap. 10. 1. this was in the wildernesse of Paran: The next station after they went from that Kadesh was mount Hor, where Aaron dyed, and that was in the fourtieth year after the Israelites came out of Egypt, chap. 33. 37, 38. but from this Kadesh they were appointed to turn back towards the red sea, chap. 14. 25. because they refused to enter the land of Canaan, and thereupon as God had threatned did wander eight and thirty years in the wildernesse, Deut. 2. 14. So that it is evident that this Ka∣desh, whither the spies returned, was not that Kadesh upon the borders of Edom, but another that was close upon the South parts of Canaan, where Moses and the congregation had stayed for them all the while they were search••ng the land.

Vers. 29. The Amalekites dwell in the land of the South, &c.]

This their rec∣koning up of so many mighty nations with whom they must look to grappel, was purposely added to discourage the people from entring the land. As for the Amale∣kites, though they were not of the nations that inhabited the land of Canaan, yet the spies first mention them, because they border••d in the South parts close upon the land of Canaan, where the Israelites were to enter, and so were likely to come forth against them, and to withstand them with all their power: which they might the rather think because the year before, at their first coming out of Egypt, this nation had drawn out some forces against them to withstand them in their passage through the wildernesse, and had there fought with them.

And the Canaanites dwell by the sea, and by the coast of Jordan.]

The sea here in∣tended was not the mid-land sea, which was on the West of Canaan; but the dead sea, which lay on the East of Canaan, where the river Jordan ran into it, as we may well conceive by that which seems most probable to be the drift of these words, to wit, that as they had told the people▪ in the former words, of the Amalekites dwelling upon the South of Canaan, and the Hittites & Jebusites & Amor••tes dwelling in the mountains, that is, those mountains in the South of the land nigh unto the wilder∣nesse where the Israelites now lay, thereby intending to let the people see that there

would be no entring the land on the South, because of those mighty nations that would be there ready to oppose them (as indeed it is said, Deut. 1. 44. that when afte••wards the Israelites would needs go up against Gods expresse command, The Amorites which dwelt in the mou••••ains ••ame out against them, and chased them as bees do) so in these words, the Canaanites dwell by the sea and by the coast of Jordan, they intended further to shew the people that in case they should think to fetch a compasse about, and to enter into the East-side of the land, there they would be kept out by the river of Jordan, and the dead sea, which ran along on that side, and by the Canaanites (one of the nations of the land so particularly called) who dwelt by the sea and by the coast of Jordan, and so being a valiant and strong people would improve those advantages for the best defence of their countrey, and not suffer the Israelites to enter there.

Vers. 30. And Caleb stilled the people before Moses, &c.]

And Joshua with him, chap. 14. 6, 7. And Joshua the sonne of Nun, and Caleb the sonne of Jephun∣neh, which were of them that searched the land, rent their clothes. And they spake unto all the company of the children of Israel, saying, The land which we passed through to search it is an exceeding good land: yet now at first it may be Joshua advisedly held his peace, because he was Moses minister. However, for this it was that Moses made promise to Caleb concerning Hebron and the country adjoyning, Josh. 14. 9. And Moses sware on that day, saying, Surely the land whereon thy feet have troden shall be thine inheritance, and thy childrens for ever, because thou hast wholly followed the Lord my God.

Vers. 32. The land through which we have gone to search it is a land that eat∣eth up the inhabitants thereof.]

That is, a land wherein the people of the land are continually devoured, by reason of their bloudy warres, wherein they are ever involved either with their neighbours, or amongst themselves; implying how lit∣tle hope there was for them to prevail against such a fierce untamed people, and how little comfort they could expect, if they should drive out some of the inhabi∣tants and plant themselves in their room, they should be sure to be eaten out with continuall warres. Look as formerly the Amorites had conquered the Moabites, Numb. 21. 28▪ 29. the Caphterims or Philistins had destroyed the Anims▪ Deut. 2. 23. so it would be with them: and indced this very phrase was after used against this land, when the heathen had destroyed the Israelites in it, Ezek. 36. 13▪ 14. Thus saith the Lord God, Because they say unto you, Thou land devourest up men, and hast bereaved thy nations; therefore thou shalt devoure m••n no more▪

CHAP. XIV.

Vers. 3. ANd wherefore hath the Lord brought us into this land, &c.]

Deut, 1. 27. this is more fully expressed, to wit, that they said, Because the Lord hated us he hath brought us forth out of the land of Egypt, to deliver us into the hand of the Amorite to destroy us.

Vers. 4. And they said one to another, Let ••s make a captain, and return into Egypt.]

This above all discover••d their wonderf••ll rage and madnesse, if we con∣sider,

1. the difficulties they must needs meet with in their return to Egypt (for they could not expect to be fed with manna from heaven, nor the red sea to be divided before them again) and 2. the scorn and ••ruell bondage they might well expe••t when they came thither: for if the Egyptians oppressed them so sorely before, how much more hardly were they like to deal with them now, even in remembrance of the death of their first-born, and the drowning of Pharaoh and his army in the red sea? How farre they proceeded in this their wicked intention may not happely be expressed: but if they did no more but consult about it, observable then it is that these thesr evil purposes are counted to them as if they had been done by them, Neh. 16. 17. But they and our fathers dealt proudly,—And in their rebellion appointed a captain to return to their bondage.

Vers. 5. And Moses and Aaron fell on their faces before all the assembly, &c.]

Either to pray unto God for them, as in Numb. 6. 22. or to testifie their great sorrow and astonishment of mind, or to intreat the people not to proceed in their rebellion: for now happely Moses spake that, Deut. 1. 29, 30, 31. Then I said unto you, Dread not, neither be affraid of th••m: the Lord your God which goeth before you, he shall fight for you, &c.

Vers. 6. And Joshua the sonne of Nun, and Caleb the sonne of Jephunneh, which were of them that searched the land, rent their clothes.]

In signe of sor∣row and detestation of those blasphemous speeches which the people had uttered a∣gainst God.

Vers. 8. If the Lord delight in us, then he will bring us into this land, &c.]

That i••, unlesse by this rebellion we provoke God so farre that he take no more delight in us.

Vers. 9. For they are bread for us.]

That is, we shall easily consume and de∣vour them, to wit, with the sword, according to that expression, Deut. 32. 42. I will make mine arrows drunk with bloud, and my sword shall devour flesh; and this I conceive is opposed to that speech of the other incredulous searchers of the land, chap. 13. ver. 32. The land, through which we have gone to search it, is •• land that eateth up the inhabitants thereof.

Their defence is departed from them, &c.]

In the Hebrew it is, their shadow is departed from them, but thereby is meant their desence, covert and protection, that whereby men are preserved from dangers, as the shadow g••ards a man from the scorching heat of the sunne, as Psal. 91. 1. He that dwelleth in the secret place of the most high shall abide under the shadow of the Almighty; and Psal. 121. 5. 6. The Lord is thy keeper, the Lord is thy shade upon thy right hand. The s••nne shall not smite thee by day, nor the moon by night: and the meaning is, that God had now forsaken them, as appears by the following clause whic•• is opposed a∣gainst this, and the Lord is with us; so that the aim of Joshua and Caleb in these words was to assure the people that however God had hitherto preserved them from being destroyed, because their iniquity was not then full; yet now he had withdrawn his help from them, and would certainly give them up to destruction, and that they had no cause therefore to fear them, but might go boldly against them as against a naked people, left destitute of ••ll means to preserve and shelter

them: for what are strong cities and high walls to defend a people whom God hath forsaken?

Vers. 10. And the glory of the Lord appeared in the tabernacle, &c.]

The Lord, seeing the danger his faithfull witnesses were in, did suddenly cause the cloud (the usuall signe when God meant to speak to Moses concerning his people) to de∣scend upon the tabernacle, and that no doubt in a more glorious appearance then or∣dinarily, thereby to astonish the people, and to stop them in that furious attempt they were going about.

Vers. 17. And now, I beseech thee, let the power of my Lord be great, accor∣ding as thou hast spoken, saying, &c.]

Two severall wayes these words may be un∣derstood: first, of the power of God in carrying the Israelites into Canaan: and because this would be an act of wonderfull mercy in God, to do this for a people that had now so horribly rebelled against him, therefore the next words are ad∣ded, according as thou hast spoken, saying, The Lord is long-suffering, &c. or se∣condly, of the power of God in pardoning their sinne, let the power of my Lord be great, that is, by pardoning this people now let it be seen how great thy power is in this regard, how able thou art to forgive a people that by so many sinnes and so ex∣ceeding great do still provoke thee. Nor need it seem strange that Moses, speaking of God after the manner of men, should make it an act of power to forgive, since the power of man is in nothing more seen then in overcoming his anger, and par∣doning those whom he may destroy, according to that of Solomon▪ Prov. 16. 32. He that is slow to anger, is better then the mighty; and he that ruleth his spirit, then he that taketh a citie.

Vers. 18. The Lord is long-suffering and of great mercy▪ forgiving iniquity and transgression, and by no means clearing the guilty, &c.]

The drift of Moses prayer, and so also of his alledging these words, which the Lord had spoken concerning himself, being to procure of God that he would shew mercy to the Israelites, and not to poure out his wrath upon them as their sinne had deserved, it may seem strange that he should adde the last clause, that God would by no means clear the guilty, but would visit the iniquity of the fathers upon the children, &c. But for the resolving of this doubt, we must know, that these words being taken joyntly with those which went before do no way crosse the aim of Moses prayer, and that be∣cause he did not sue to God that he should not punish the sinne of this people, but onely that he would not utterly destroy them, as he had before threatened, vers. 12. and accordingly the drift of Moses plea in these words is this, That since God had said of himself that he was a long-suffering God, and that though he would by no means clear the guilty, &c. yet withall he was a God of great mercy, and ready to forgive the iniquities of his people, that he would now, according to this which he had said, deal with this people, namely, that he would in wrath remember mercy, and not sweep them quite away as dung from the face of the earth.

Vers. 20. And the Lord said, I have pardoned according to thy word.]

That is, I will not destroy them all as one man, I will not cut off the whole nation as at first I threatned, but will onely punish these rebells, and leave their posterity to in∣herit the land,

Vers. 21. But as truly as I live all the earth shall be filled with the glory of the Lord.]

This some understand of the glory which the Lord would get to himself by the just punishment that he would inflict upon this unbelieving and rebellious people, for their refusing to enter into that good land whereunto he had brought them; others ag••in understand it of the glory he would get by the miraculous and glorious thing•• that he would do for his people in carrying them into the land of Canaan: but I conceive that both may be best included: Moses had pleaded with God, that if he utterly destroyed this people, the nations would say that he was not able to bring them into the lan••. To this therefore the Lord answers, that he would not destroy them▪ but would carry their posterity into the land which he had pro∣mised them, and that with working so many strange wonders, that all the nations of the earth that should hear of them should in every place, to the great glory of God, talk with admiration of the mighty power of God manifested in his doing such things, and of the great love that he bears to that people; and yet withall he would magnifie his justice and severity against their sinne too, in cutting off all those that had now murmured against him before ever their posterity came to inherit the land: yea this last according to our translation seems chiefly intended, because this par∣ticle But, seems to oppose this sentence to that which went before, concerning his pardoning them, The Lord said, I have pardoned according to thy word. But as truly as I live all the earth shall be filled with the glory of the Lord.

Vers. 22. And have tempted me now these ten times.]

That is, not once nor twice, but many times, as Gen. 31. 7. And changed my wages ten times: and Job 19. 3. These ten times have ye reproched me. It may also be taken properly, for now they had rebelled ten times: First at the red sea, Exod. 14. 11, 12. Secondly, in Marah, Exod. 15. 23, 24. Thirdly, in the wildernesse of Sinne, where manna and quails were given when they murmured for want of bread, Exod. 16. 2. Fourthly, when at the same time they kept of the manna till the morning, Exod. 16. 20. Fifthly, when they went out to gather manna on the Sabbath, Exod. 16. 27, 28. Sixthly, at Rephidim, Exod. 17. 1. Seventhly, by the calf at Horeb▪ Exod. 32. Eighthly, at Taberah, Numb. 11. 1. Ninthly, at Kibroth H••ttaavah, chap. 11. 4. And now the tenth time upon the searching the land.

Vers. 24. But my ser vant Caleb, because he had another spirit with him. &c.]

The Lord having threatned in the former verses that none of the Israelites that had ••een his wonders in Egypt, &c. should ever see the land of Canaan, he now excepts Caleb, and promiseth that he should go into the land▪ whereinto he went to search it, and that his seed should possesse it, to wit, Hebron and the land adjoyning. Josh. 14. 9. and that because he had another spirit with him, that is, he was courageous and bold, and was not of such a base cowardly spirit as the others were of, and fol∣lowed the Lord fully to do that which God required. But why is not Joshua also named, seeing he also followed the Lord fully? I answer▪ the former judgement was pronounced onely against the people that were in their tents, amongst whom Caleb was, and therefore he was excepted: but there was no need to except Joshua, because he was not amongst the people▪ but attended on Moses.

Ve••s. 25. Now the Amalekites and the Canaanites dwelt in the valley.]

That

is added, both to shew the mischief their sin••e had done them, for which they must now return when they were come to the very borders of the land, ready to enter in∣to it; as also to shew how necessary it was that they should presently be gone, now God had resolved not to carry them in, because they lay so near to the enemy: for the Amalekites and Can••anites dwelt, or, sat, i•• the valley, that is, the valley be∣yond the mountain, at the foot whereof the Israelites now lay, see vers. 40, &c. where by this word dwelt may be meant▪ either that they had their continuall abode there, or rather that there they had gathered forces, and lay in wait for them: for so sometimes this word is used, for lying in wait, Josh. 8. 9.

To morrow turn you, and get you into the wildernesse by the way of the red sea.]

In this they obeyed not neither, and being thereupon discomfited, stayed after this at Kadesh many dayes, Deut. 1. 46. and that as it is likely for the gathering up of their broken troups.

Vers. 18. As ye have spoken in mine ears so will I do to you.]

That is, that which you wished to your selves shall now betide you: wherein he alludes to that which they had spoken, vers. 3. Would God we had dyed in this wildernesse.

Vers. 33. And your children shall wander in the wildernesse fourty years, and bear your whoredomes, &c.]

That is, till they have made up the years of their wan∣dring in the wildernesse from their coming out of Egypt full fourty years, so that in these fourty years the time past already since they came out of Egypt is included; for one whole year and part of the second were past already, Deut. 2. 14. And the space in which we came from Kadesh-Barnea, untill we were come over the brook Sered, was thirty and eight years. Now in this the Lord saith their children should bear their whoredomes, because it was their fathers whoredomes, that is, their for∣saking of God, that did bring this punishment upon their children.

Vers. 34. And ye shall know my breach of promise.]

That is, you shall know to your cost what it is to charge me with breach of promise, as you have done by suspecting that I would not give you the land whither I had brought you, but meant to give you as a prey into the hand of your enemies; you shall find to your cost that it was your infidelity, your not keeping covenant with me, and no•• my breach of promise with you, that hath hindered you from the present enjoying of this land whither I had brought you.

Vers. 37. Even those men, that did bring up an evil report upon the land, dyed by the plague before the Lord.]

That is, dyed by an extraordinary plague from the hand of God, either the pestilence threatned, vers. 12. or some other judgement, and that immediately, the cloud, the testimony of Gods presence, still remaining upon the tabernacle. And thus by the present judgement inflicted on them the peo∣ple must needs be stricken with the more fearfull apprehension of the judgement that did abide them also, and therefore it is said, vers. 39. the people mourned great∣ly, having now indeed just cause to weep, whereas before, vers. 1. they wept cause∣lessely.

Vers. 41. And Moses said, Wherefore now do yo•• transgresse the command∣ment of the Lord, &c.]

To wit, being first commanded of the Lord so to say. See Deut. 1. 42. And the Lord said unto me, Say unto them, Go not up, ne••∣ther

fight, for I am not among you, lest ye be smitten b••fore your enemies.

Vers. 43. For the Amalekites and the Canaanites are there before you.]

That is, on the top of the hill lying in readinesse to set upon you, and therefore are said to come down, vers. 45.

Vers. 44. Neverthelesse the ark of the covenant of the Lord, and Moses depart∣••d not out of the camp.]

The ark removed not but at the removall of the cloud, Numb. 9. 15. which God not taking up now he shewed thereby his dislike of their enterprise. Moses therefore obeying the Lord would notgo with them; so they went without the Lord, without the signes ofhis grace, and company of his mi∣nisters.

Vers. 45. Th••n the Amalekites came down, and the Canaanites which dwelt in that hill, and smote them, and discomfited them even unto Hormah.]

That is, the Amorites, the posterity of Canaan, Deut. 1. 44. And the Amorites which dwelt in that mountain came out against you, and chased you as bees do. After this dis∣comfiture the Israelites returned and wept before the Lord, but he would not hear their voice, nor give ear unto them. So they abode in Kadesh many dayes, Deut 1. 45. Now for Hormah, whither the Israelites were chased, it was a place after∣wards so called upon occasion of the Israelites destroying the Canaanites there, chap. 21. 3.

CHAP. XV.

Vers. 1. ANd the Lord spake unto Moses, saying, Speak unto the children of Israel, &c.]

In this chapter the Lord enlargeth and explaineth some laws formerly delivered. And it is most likely that this was delivered in the order as here it is set down, within some short time after their departure back from Kadesh toward the red sea, and that purpo••ely to chear up the people with hope of Gods reconciliation, that he had not utterly cast them off, but would again smell the sweet savour of a sacrifice from them, and perform the promises made to them: to which end also there is a particul••r mention made that they should observe these directions given them when they c••me into the land of Canaan.

Vers. 2. When ye be come into the land of your habitations, which I give unto you, &c.]

This law is to shew what meat-offerings and drink-offerings were al∣wayes to be offered together with their sacrifices, whereof part was burnt upon the altar, as accessories and appurtenances thereto belonging; for the understanding whereof we must note, that whereas there are two sorts of these offerings by fire, mentioned vers. 3. that were to have these accessory meat-offerings and drink-offer∣ings, to wit, a burnt-offering or a sacrifice, by sacrifice there is meant onely the sa∣crifice of peace-offerings, as in many other places besides. And indeed unlesse it be i•• the sinn••-offering that was offered at the cleansing of the Leper, Levit. 14. 10. we do not any where reade that there was any meat-offerings appointed for sinne-offerings, b••t onely for burnt-offerings and peace-offerings (whence we see that these two onely are mentioned i•• this place) the reason whereof, I conceive, was this, because the end of the sinne-offering▪ which was to make atonement for the

humbled sinner, and the end of the meat-offering, which was to testifie the joy and gladnesse of their thankfull hearts, did not so well agree; and it would not there∣fore be so proper to joyn them together: and secondly, that there are severall quan∣tities of meat and drink-offerings here appointed: as first, for a lamb or kid, vers. 4, 5. or secondly, for a ramme, ver. 6, 7. or for a bullock, ver. 8, 9, 10. for according as the sacrifice was greater o•• lesse so must also the meat and drink-offering be more or lesse, so there might be a proportion betwixt them. Now concerning the measure of an hin, and other things observable concerning these meat-offerings, see what is noted before upon Exod. ••9. 41, &c.

Vers. 15. As ye are so shall the stranger be before the Lord.]

That is, God will make no difference betwixt you and the strangers that have embraced the same re∣ligion with you: his sacrifices and yours shall be alike acceptable to God; and therefore as there is no difference in the Lords acceptation, so neither in the manner of their offering them. In civil things there was not one Law both for Israelite and stranger, but before the Lord▪ that is, when they came into Gods presence to per∣form the duties of Gods worship, as the Israelites were, so were the strangers, that is, there was one Law for them both.

Vers. 20. As ye do the heave-offering of the threshing-floore, so shall ye heave it.]

That is, about the same quantity that ye offer of your first corn, shall ye offer of you•• dough, and both shall be offered with the same ceremonies.

Vers. 21. Of the first of your dough ye shall give unto the Lord an heave-offer∣ing in your generations.]

That is, to the priests, as the Lords receivers: for the first-fruits were their portion, Ezek. 44. 30. And the first of all the fruits of all things, and ev••ry oblation of all of every sort of your oblations, shall be the priests, &c.

Vers. 22. And if ye have erred, and not observed all th••se commandments, &c.]

There is a Law given concerning the expiation of a sinne ignorantly com∣mitted by the whole congregation, Levit. 4. 13. But there is a manifest difference be∣twixt this and that: There the Law speaks of doing that which should not be done, here, of not doing all which should be done; there the sacrifice which the congre∣gation should bring is onely a bullock for a sinne-offering, here they are willed to bring a bullock for a burnt-offering, and a kid of the goats for a sinne-offering▪ And the ground of this difference I conceive is this, because that Law concerned sinnes of doing evil forbidden, this onely concerns the sinne of neglecting those ce∣remoniall duties commanded by the Law, which may be the more readily yielded if we consider the occasion of inserting this Law in this place. Having spoken of the first-fruits, of the first of their dough, he immediately added this Law, to shew what should be done in case any of those things concerning the externall worship of God, either first-fruits or any other thing that ought to be brought to the priests and to the tabernacle, were om••tted either by the congregation or particular per∣sons.

Vers. 25. And the priests shall make an atonement for all the congregation of the children of Israel, &c.]

Or, for every congregation; whereby may be im∣plyed the severall tribes, cities, towns and synagogues.

Vers. 30. But the soul that doth ought presumptuously, &c.]

This Law for the cutting off, that is, the putting to death, of those that do ought presumptuously, must be understood onely of the same offences for which the foregoing sacrifi••cs were appointed when they were ignorantly committed, to wit, of offences com∣mitted against the worship enjoyned by the ceremoniall Law, as it is noted before upon vers. 22. In these things the soul, that is, the man, that did ought presumptu∣ously, that is, not of ignorance, inadvertencie or infirmity, but willfully and bold∣ly, purposely and openly, as in an advised contempt of Gods Law, and of those duties of his publick worship in the Law of God enjoyned, he was to be cut off, and that because he did thereby reproch the Lord, this being all one as if he should fay that God was not to be regarded, or that his judgements were not worthy his fear.

Vers. 32. And while the children of Israel were in the wildernesse, they found a man that gathered sticks upon the Sabbath day, &c.]

At what time in their wandring through the wildernesse this happened, which is here related, it is not ex∣pressed. But I conceive it is inserted as an instance or example how the foregoing Law was put in execution, concerning those that did presumptuously transgresse and refuse to conform themselves to the Law in the outward duties of Gods wor∣ship and service, so that his punishment was for the willfull contempt of that Law.

Vers. 34. And they put him in ward, because it was not declared what should be done to him.]

That the Sabbath-breaker was to die, they knew, see Exod. 31. 14. and 35. 2. but by what death he should die, or whether this gathering of sticks made him obnoxious to that sentence, that they were not fully resolved in: Evi∣dent it seems it was that he had done it presumptuously, yet it was doubtfull whe∣ther this fact were within the compasse of that Law or no. And therefore Moses inquires, not willing to take away his life without certain direction from the mouth of God.

Vers. 38. Speak unto the children of Israel, and bid them that they make them fringes, &c.]

The main end of these fringes was to put them in mind of the com∣mandments of God, as it is afterwards expressed, ver. 29. that every time they looked upon their garments, and saw those fringes, they might by the help of this memoriall remember that they were Gods peculiar people, consecrated to his ser∣vice, and bound to his Laws, and therefore might not walk, as others, after their own wayes: and therefore it was that the Pharisees, to the end they might seem religious above others, did make the fringes on their garments so very broad, Mat. 23. 5. They enlarge, saith our Saviour, the border of their garments, or, the fringes of their garments, for so the originall word may well be translated. Yea, and our Saviour himself did conform himself to this Law, as appears, Luke 8. 44. where it is said, that the woman that had the issue of bloud touched the border, or, the fringe, of his garment.

And that they put upon the fringe of the borders a ribband of blue.]

This heaven∣coloured ribband taught them the heavenly affection they should have to all the Law, and how holy their conversation should be.

Vers. 39. And it shall be unto you for a fringe, that ye may look upon it, &c.]

That is, this is the end of making these fringes, that ye may look upon them and remember all the commandments of the Lord, and do them, that is, that the sight of this fringe may put you in mind to keep them, and that ye seek not after your own heart, and your own eyes, after which you use to go a whoring, that is, that ye may not find out any superstitious in ventions of your own devising in my wor∣ship (which who so doth goes a whoring from God) but may content your selves with that which is prescribed by the Law. So that this was more particularly the end of these fringes, that they might be restrained from their own devices in the worship of God, and kept to the direction of his Law.

CHAP. XVI.

Vers. 1. NOw Korah the sonne of Izhar, the sonne of Kohath, the sonne of Levi, &c.]

Moses here names the ring-leaders in a dangerous in∣surrection that was made against him and Aaron his brother. Korah is set in the first place, as the first mover of this sedition, which is therefore called the gainsay∣ing of Core, Jude 11. and ver. 23. because it was all occasioned by him▪ shall one man sinne, said Moses to the Lord, and wilt thou be wroth with all the congregati∣on? A Levite he was, and cosen-german to Moses and Aaron: for Amram the fa∣ther of Moses and Aaron, and Izhar the father of this Korah, were brothers, the sonnes of Kohath, as it is evident Exod. 6. 18. And probable enough it may seem to be which the Hebrews say, that this Korah had long since taken offence that Eli∣zaphan was by Moses preferred to be Prince of the families of the Kohathites chap. 3. 30. whereas he was of the youngest brother Uzziel, and Korah was of Izhar ••l∣der then he; which grudge, however it lay buried for a time, yet now it brake forth, and nothing lesse then priesthood will content him and his abetters. With Korah are joyned here Dathan and Abiram, the sonnes of Eliab, and On the sonne of Peleth, all sonnes of Reuben, who were ring-leaders of this rebellion amongst the people, as Korah was amongst the Levites: and indeed because the Reubenites encamped next to the Kohathites, both on the South-side of the tabernacl••, hereby Korah had the better opportunity to perswade the Reubenites to joyn with them; and besides under a pretence of Reubens birthright they were happe'y the more ea∣sily drawn to oppose Moses, as intending to challenge that the government be∣longed to them also.

Vers. 2. Two hundred and fifty princes of the assembly, famous in the congre∣gation, men of renown.]

That is, they were magistrates, statesmen, famous and re∣nowned, whereby the conspiracy was the more dangerous.

Vers. 3. Ye take too much upon you seeing all the congregation are holy, &c.]

And therefore may approch to God, and offer their sacrifices themselves. Hereby therefore they challenge Moses of partiality, in tying the priesthood to his brother Aarons posterity. It is most probable, which is generally held by Interpreters, that the Reubenites did intend under the pretence of Reubens birthright to wrest the supreme magistracy from Moses to themselves, and therefore might here charge not Aaron onely but Moses also with taking too much upon them. But doubtlesse

for the present they made the quarrel onely about the priesthood: nor was it so much to make all the Levites equall with Aaron and his sonnes (though that hap∣pely the Levites did hope would prove the issue of it, seek ye the priesthood also? said Moses, ver. 10.) as that all the people might as priests offer their own sacrifi∣ces; and therefore all the two hundred and fifty conspiratours, who were of severall tribes, were appointed to come with their censers to burn incense before the Lord; and concerning Dathan and Abiram, who were Reubenites, it is said ver. 15. when Moses sent for them, and they refused to come to him, that Moses was very wroth with them, and said unto the Lord, Respect not thou their offerings, which must needs be meant of the incense they were to offer; yea and in the following chapter, the laying up of the rods of all the tribes before the Lord, that the Lord might shew that none but Aaron and his family might meddle with the work of the priesthood, makes it most evident that the plea of these men was, that all the tribes might offer their sacrifices unto the Lord.

Wherefore then lift you up your selves above the congregation of the Lord?]

Though at first they pretend nothing but an equall right to the priesthood, yet these generall words of expostulation do in a manner intimate that they meant to wrest the government from Moses also.

Vers. 4. And when Moses heard it, he fell upon his face.]

See chap. 14. 5.

Vers. 5. Even to morrow the Lord will shew who are his, &c.]

All this that here follows, which is appointed for deciding of the controversie who might med∣dle with the work of the priesthood, and who might not, Moses no doubt spake by speciall instinct of the spirit of God, who upon Moses prayer when he fell upon his face, ver. 4. had now revealed to him what he should do. Neither yet doth he pre∣sently call them to the triall, but appoints the next day for it, both that they might have time to bethink themselves, and repent of what they had done; and also that the people might ••e the better prepared to observe and note the judgement of God.

Vers. 8. And Moses said unto Korah, He••re I pray you ye sonnes of Levi, &c.]

B••cause Korah Dathan and Abiram, with the rest of the conspiratours, were all together when they first began to quarrel with Moses and Aaron, as it is evi∣dent, ver. 1. 2. and yet the same day Dathan and Abiram were gone, and Moses therefore sent for them, ver. 12. therefore it may be probably thought that after the first assembly was broken up, Moses did again send for Korah and the Levites, that he might talk with them by themselves, and that then he spake that which is here set down; and so afterwards for Dathan and Abiram by themselves, as is expressed ver. 12.

Vers. 11. And what is Aaron, that ye murmur against him?]

That is, he is but Gods minister, he did not thrust in himself, but was called of God. So Moses had spoken formerly, Exod. 16. 7, 8. And what are we that ye murmur against us?—your murmurings are not against us, but against the Lord; and so the A∣postle speaks, 1. Cor. ••. 5. Who then is Paul? and who is Apollo? but ministers by whom ye believe, even as the Lord gave to every man.

Vers. 12. And Moses sent to call Dathan and Abiram, &c.]

Dathan and A∣biram were with Korah when they were first gathered together against Moses and

Aaron, ver. 1, 2. Either therefore after that assembly was broken up Moses did the same day send first for Korah and the Levites, and expostulate the matter with them, as is before noted upon ver. 8. and afterwards fo•• Dathan and Abiram (as here is said) that he might also advise them better; or else, if all hitherto related were done at the first assembly, then had Dathan and Abiram withdrawn themselves when Moses began to speak, as disdaining to hear any thing he should say. In the beginning of this chapter there is mention made of On the sonne of Peleth, who was also one of the tribe of Reuben, and a ring-leader in this rebellion. But because he is not here named, nor any where else in the sequele of the story, there∣fore it may be thought that he gave over upon the reproof of Moses; or else it must be held, that he also is implyed amongst the rest, though not particularly named.

Vers. 13 Is it a small thing that thou hast brought us up out of a land that flow∣eth with milk and hony, &c.]

These men having as it seems heard what had passed betwixt Moses and the Levites, when he counselled them to desist from this wicked attempt (of which we heard before, vers. 8.) do not onely refuse to come to him, but return him a bitter and scornfull scoffing answer: for first, as by way of deriding those words of Moses, vers. 9. Seemeth it but a small thing unto you, that the God of Israel hath separated you from the congregation of Israel to bring you near to himself, &c. they retort the same words upon him, Is it a small thing that thou hast brought us up out of a land that floweth with milk and hony, &c. and secondly, they scoff at his promise of bringing them into a land flowing with milk and hony; in stead thereof, they say, he had brought them from a land that was such indeed, into a drie wildernesse.

Vers. 14. Wilt thou put out the eyes of these men?]

That is, canst thou hope to gull and deceive this people so, that they should not perceive the wrongs and in∣jurie thou hast done them, which is so clear and evident that unlesse thou canst put out their eyes they cannot but see it?

Vers. 18. And they took every man his censer, and put fire in them, and laid incense thereon, &c.]

The censers here spoken of they had either provided before, when they first combined together to thrust themselves upon the priestly office; or else they were some slight things made suddenly since. Moses the day before had appointed this for the deciding of the controversie betwixt them: The place where they burnt their incense was in the doore of the tabernacle of the congreation, as is here expressed, that is, in the doore of the priests court, whither the people used to bring their sacrifices. Indeed the place for the priests burning of incense was with∣in the tabernacle, at the altar of incense: but this was an extraordinary thing, en∣joyned for the discovery of the Lords will, whether these men or onely Aaron and his sonnes (as formerly) should enter into the tabernacle to execute the priests office, and therefore this was done at the doore of the tabernacle of the congregation. That Korah was amongst the rest with his censer, seems evident by the foregoing verse, where he is particularly appointed to be one amongst the rest, thou also and Aaron each of you his censer, &c. how therefore he came to be swallowed up afterward with Dathan, see in the note upon vers. 32.

Vers. 19. And Korah gathered all the congregation against them unto the

doore of the tabernacle of the congregation.]

Not onely the two hundred and fifty forementioned, but the people in generall; not as professed abetters of their at∣tempt, but as spectatours of the businesse in hand, Korah no doubt having perswa∣ded them that they should see that God would favour their attempt, and give judge∣ment on their side.

And the glory of the Lord appeared unto all the congregation.]

To wit, in the cloud, which usually hovered over the tabernacle, but now came down lower to the doore of the tabernacle as at other times. See chap. 14. 10.

Vers. 22. O God, the God of the spirits of all flesh, &c.]

By all flesh is meant all mankind, as Gen. 6. 12. All flesh had corrupted his way upon the earth; and God is called the God of the spirits of all men, both because the souls of all men are im∣mediately in their first conception created by God, whence he is also called the fa∣ther of spirits, Hebr▪ 12. 9. The Lord formeth the spirit of man within him, Zach. 12. 1. and also because he seeth and knoweth the spirits and souls of men, and hath the power of ordering and governing the•• (which men can never have) In whose hand is the soul of every living thing, and the breath of all mankind, Job 12. 10. Now this title here Moses gives the Lord, either first by way of acknowledgement that it was in his power to save or to destroy this people; or secondly, as a forcible argument to move the Lord to have mercy on them, because they were the work of his hand, and he gave them at first their life and being, as the prophet pleads for mercy upon the same ground, Esa. 64. 8. O Lord, thou art our father, we are the clay and thou our potter, and we all are the work of thine hand; or thirdly, to inti∣mate why the Lord should not destroy all the co••gregation, namely, because he knew the hearts and spirits of them, and was able therefore to distinguish betwixt those that were obstinately rebellious against the ••o••d, an•• those that we••e onely seduced by the rebels, and drawn together onely to see wha•• would be done.

Vers. 25. And Moses rose up▪ and went unto Dath••n and Abiram, &c.▪

Here is no mention of Korah, because he was appointed vers. 16. to be with his cen∣ser amongst the other two hundred and fiftie of his con••piracy before the tabernacle of the Lord. But Dathan and Abiram (when Moses sent to call them unto him vers. 12) refused to come, and therefore now Moses, accompanied with the elders of Israel who were not of the conspiracy, goes to them, both to expostulate with them for this their rebellion, and to denounce the judgement threa••ned.

Vers. 26. Depart, I pray you, from the tents of these wicked men, and touch nothing of theirs, lest ye be consumed in all their sinnes.]

That is, remove your tents, and get farre away from them, and touch nothing of theirs, and so shew your faith and repentance, how certainly you believe that the•• lie under the wrath of God, how throughly you desire to clear your selves from having any hand in their wickednesse, by refusing to touch any thing of theirs, as judging all they have un∣clean, execrable, and therefore to perish with them.

Vers. 27. So they gat up from the tabernacle of Korah, Dathan, & Abiram, on every side.]

The tabernacle of Korah, who was of the Levites, was not in the same place with Dathan and Abirams: whereby it seems probable that the earth opened in severall places, which indeed must needs make the judgement of God the more evident▪

And Dathan and Abiram came out, &c.]

This is added as an expression of their impudent madnesse, when they saw the people ••lie from their tabernacles, they come forth boldly, and stand in the doores of their tabernacles, as out-facing Moses, and scorning the judgement which he had seemed to threaten.

Vers. 28. And Moses said, Hereby ye shall know that the Lord hath sent me to do all these works.]

That is, both the former, in undertaking the government of the people, in conferring the priesthood upon Aaron and his sonnes, &c. and the latter, appointing Korah and his company to bring censers with incense, &c.

Vers. 3••. And the earth opened her mouth, and swallowed them up.]

That is▪ Korah, Dathan, and Abiram, the ring-leaders of the rebellion. Many Expositours do rather think that Korah was consumed with those two hundred and fiftie men by fire that came out from the Lord. vers. 35. But because the people fled from Korahs tabernacle▪ vers. ••7. and because it is here evident that Korahs tabernacle with all that appertai••••d ••o him was swallowed up in the earth, but especially because chap. 26. 10. it i•• s••id expressely that the earth swallowed up Dathan & Abiram together with Korah▪ I make no question but he was swallowed up in the earth. It is true that Mo••es had ••••••••inted him, vers. 26. to be with his censer amongst the two hun∣dred and fifty. But having assembled them before the tabernacle, and perceiving Moses and the Elders to go to Dathan and Abiram, it seems he left the two hundred and fifty before the tabernacle, and went also to his consederates to encou∣rage and assist them in their confronting of Moses, and so either with them, or in his own tent, was swallowed up.

And all the men that appertained unto Korah▪ and their goods.]

That is, all that were of his family who were at that ti••e in his ta••e nacle; for some of his sonnes died not in this destruction, chap. 26. 11. Notwithstanding the children of Korah died not, either because they joyned not i•• their fathers sinne, or because they repented and gave over, or because they were not present in Korahs taber∣nacle.

Vers. 37. Speak unto Eleazar the sonne of Aaron the priest, that he take up the censers out of the burning, &c.]

These mutiners had sought to wrest the priest∣hood from the posterity of Aaron: Eleazar therefore, whose cause God had pleaded, is imployed in making the censers a memoriall of Gods judgement on them.

And scatter thou the fire yonder.]

That is, without the court of the tabernacle, both because happely it was strange fire, and that this casting away of the fire might be an expression of Gods rejecting their service, and abhorring their sa∣crifice.

For they are hallowed.]

To wit, because they had been offered before the Lord, as is expressed in the following verse. Things consecrated to God might not be turned to any other use in the time of the law, God therein magnifying the holinesse of that place wherein were the visible signes of his presence; yet it follows not hence, that where things are given to superstitious use••, but intentionally to God, it shall be unlawfull for any authority to divert th••se things to civil uses, no more then it follows that because under the law if any man did change the tithe of the heard or of the flock, both it and the change thereof were holy to the Lord,

Levit. 27. 32. therefore now where tithes, either by custome or law are made due to the minister, if any man should fraudulently change the true tenth, therefore both it and the change should be the ministers.

Vers. 38. The censers of these sinners against their own s••uls, let them make them broad plates for a covering of the altar.]

This altar must needs be the altar of burnt-offerings, and yet this was covered with plates of brasse before, Exod. 27. 2. so that it is very questionable how the censers beaten into broad plates were a covering for this altar. Some hold that it was before made with a frame like a table, and boarded now about like a chest, which boards were now covered with these plates: others hold that it was onely overlayed with brasse before half way, down from the top even to the grate within where the fire lay, and now that the other parts were also plated with brasse: others hold that these plates were fastened upon the other, and that the lesse necessity there was of them, the fitter they were to be memorials of their sinne. But withall it is like they were so ordered, that they were both a further ornament and defence to the wood against the fire; yea why may not this also be meant of a covering for the top of the altar when it was remo∣ved? But the text resolves us not.

Vers. 41. But on the morrow all the congregation of the children of Israel mur∣mured against Moses, &c.]

The very men, whose lives Moses had saved the day before by praying to the Lord for them, do now murmur against him; and it is ex∣presly noted that this they did on the morrow after they had seen that fearfull judge∣ment that fell upon Korah, Dathan and Abiram, with all the men of their conspi∣racy, thereby to intimate their horrible wickednesse, that after the sight of so strange and fearfull a judgement they durst so immediately again make an insurrection against Moses, charging him with the death of those rebells, and that under the name of the people of the Lord (ye have killed, say they, the people of the Lord) when it was so evident that they were destroyed by the immediate hand of God, as wretches not worthy to be numbred amongst Gods people.

Vers. 42. And▪ it came to passe, when the congregation was gathered against Moses and against Aaron, that they looked toward the tabernacle of the congre∣gation.]

That is, Moses and Aaron looked to God, as having now no other refuge or shelter to fly to.

And behold the cloud covered it, and the glory of the Lord appeared.]

This signe of Gods having somewhat to say to them (for at such times the cloud descen∣ded) stayed the rage of the people, and saved Moses and Aaron.

Vers. 46. Take a censer and put fire therein from off the altar, &c.]

No doubt the same spirit of God that informed him the plague was begun, directed him to this course of offering incense, which otherwise might onely be offered in the taber∣nacle, for the staying of it; yea and happely that Aarons offering incense might put the people in mind to pray unto the Lord, whereof the incense was a signe.

Vers. 48. And he stood between the dead and the living, and the plague was stared.]

That is, as a mediatour be interposed himself by his intercession to stay the plague from passing any further, and to save those from death that were not yet struck with this judgement of God: yet it may be probably thought, that this plague

did not scatter it self through the whole congregation, but beginning in one place did like a fire runne along upon those still that were next adjoyning; and if it were thus, even literally we may understand this place, that Aaron set himself in that place, where he was betwixt the dead and those that were not yet smitten, as it were exposing himself to the wrath of God in the peoples behalf: whereby it must needs be the more evident, that those who were preserved were preserved by virtue of that atonement which he now made for them. And herein was Aaron a type of Christ our Mediatour, who made intercession for transgressours: See Esa. 53. 12. And he bare the sinnes of many, and made intercession for the transgressours. Luke 23. 34. Father forgive them, for they know not what they do.

Vers. 49. Now they that dyed in the plague were fourteen thousand and seven hundred, &c.]

What the plague was is not expressed; but to this some apply that of the Apostle, 1. Cor. 10. 10. Neither murmur ye, as some of them also murmur∣ed, and were destroyed of the destroyer.

Vers. 50. And Aaron returned unto Moses unto the doore of the tabernacle of the congregation.]

Both to acquaint Moses how he had sped, and to return thanks unto the Lord who had so graciously accepted the work of his hands.

CHAP. XVII.

Vers. 2. Speak unto the children of Israel, and take of every one of them a rod, &c.]

No doubt the Lord saw that notwithstanding his severe proceed∣ing against those that mutined against Aaron, yet the hearts of many amongst them were not sufficiently wrought upon, but were still rising against this dignity of Aaron; and therefore the Lord in wonderfull mercy by this ensuing miracle labours to overcome their rebellious hearts. Now to this end he enjoyns Moses to take of each Prince of the tribes a rod or staff, such as men did use ordinarily to carry in their hands (as we reade of such a rod that Moses used to go with, Exod. 4. 2. And the Lord said unto him, What is that in thine hand? And he said, A rod) or rather such as the Princes did use to carry in their hands as the signe of their dig∣nity, Numb. 21. 18. The Princes digged the well, the nobles of the people digged ••t, by the direction of the law-giver, with their staves; for a rod or staff in the hand of governours was a signe of their power and authority from God. See Psal. 110. 2. The Lord shall send the rod of thy strength out of Zion, rule thou in the midst of thine enemies; and Jer. 48. 16, 17. The calamity of Moab is near to come, and his affliction hasteth fast. All ye that are about him bemoan him, and all ye that know his name say, How is the strong staff broken and the beautifull rod? and thus the very signe of their authority becomes a signe and witnesse against them that the priesthood belo••ged not to them, but to Aaron onely.

Vers. 2. Of all their Princes, according to the house of their fathers, twelve rods.]

There were twelve severall tribes, and twelve Princes, of each tribe a Prince, and every Prince brought a rod with his name upon it: whence to me it seems evi∣dent that there were twelve rods besides Aarons, as is more fully expressed, vers. 6.

Write thou every mans name upon his rod.]

Not the name of the Patriar••hs,

Reuben, Simeon, &c. (for we see that not Levies but Aarons name was written on his rod) but the name of every Prince, who was at present head of the tribe, upon his own staff: whence also it appears that there were twelve rods besides Aarons; else if there were but one rod for the two tribes of Ephraim and Manasseh, which of those two Princes names were written on their rod?

Vers. 3. For one rod shall be for the head of the house of their fathers.]

That is, though I have distinguisht the tribe of Levi into two parts, that of the priests, the posterity of Aaron, and that of the other Levites; yet as in the other tribes there is but one rod for a tribe, so must it be for the tribe of Levi: and as the head or chief of every tribe hath his name written upon the rod of that tribe, so shall Aarons name be written upon the rod of Levi, whom I have set in the chief place, that here∣by my choice of him to serve in the priesthood may be fully made known.

Vers. 4. And thou shalt lay them up in the tabernacle of the congregation be∣fore the testimony, &c.]

That is, before the ark, which is called the testimony, be∣cause therein were kept the tables of the law, called the testimony Exod. 25. 26. Either therefore they were to lay these rods in the holy place before the vail where the ark stood within behind the vail, or else in the most holy place before the ark: for upon such extraordinary occasions we need not doubt but Moses used to go in∣to the most holy place; and evident it is, that after they were bro••ght forth again, and Aarons rod was found to flourish, the rest continuing dry sticks or staves as they were before, that was carryed into the most holy place (and therefore the Apostle Heb. 9. 4. mentions Aarons rod that budded amongst those things that were within the vail) and yet it is said to be returned to the place where they were all laid be∣fore, vers. 10. Bring Aarons rod again before the testimony. However this laying of these rods up before the Lord was to signifie, that it was referred to him to de∣termine this controversie concerning the priesthood.

Vers. 5. And I will make to cease from me the murmuring of the children of Israel.]

That is, in this particular concerning Aarons priesthood.

Vers. 6. And the rod of Aaron was among their rods.]

That is▪ there being twelve rods brought for the twelve Princes of the twelve tribes (which were it seems according to the custome of those times, made of the almond tree, for such Aarons was, vers. 8. that bloomed blossomes and yielded almonds) they were all laid together, and Aarons was put also amongst the other twelve.

Vers. 8. And behold the rod of Aaron for the house of Levi budded &c.]

Here∣by the Lord did discover miraculously that he had chosen Aarons and his posterity to be the onely priests that should serve at his altar: and withall the flourishing of this rod signified, first, the budding of Aarons posterity▪ together with the flourishing glory and fruitfulnesse of the priesthood which continued in his posterity; secondly, the miraculous flourishing glory of Christs priesthood (of which Aarons was a type) to wit, how he, that rod out of the stemme of Jesse, and branch that grew out of his root, Esa. 11. 1. though at first he was as a dry and withered s••ick, so that there was no beauty nor comlinesse in him, Esa. 53. 2. and especially in his death and bur••all, when he was indeed withered in the eye of reason without hope of recovery and dryed up like a potsheard, Psal. 22. 15. should yet suddenly sprout

forth again, to wit, in his resurrection, and so his priesthood should become an eter∣nall priesthood, and l••••e Aarons budding & fruitbearing rod should bring forth fruit to man believing on him remission of sinnes, righteousnesse and eternall li••e, and by the preaching of the Gospel, that flourishing rod or sceptre of righteousnesse, should become glorious all the world over, to the great joy of all those that have interest in him; and thirdly, that all those, that in the dayes of the Gospel were truly set apart to teach the people as Aaron was, though in themselves but dry and withered sticks, yet by the speciall grace of God should bear and bring forth buds and fruit, and that their fruit should remain, John 15. 16.

Vers. 12. And the children of Israel spake unto Moses, saying, Behold we die, we perish, we all perish.]

Being by this miracle fully convinced of their sinne, and then calling to mind how severely God had punished this their murmuring against Moses and Aaron, how some had been burnt with fire, some swallowed up into the earth alive, some consumed with the plague, they are stricken with an apprehension of the like danger (the first step to repentance) and therefore cry out as men that might justly expect to be every one of them destroyed, as they were indeed in danger to be presently taken away by some judgement, had not the Lord been the more mercifull to them.

Vers. 13. Whosoever cometh any thing near unto the tabernacle of the Lord shall die.]

This is an amplification of their wofull condition, to wit, that though God should spare them now, yet they should alwayes be in danger, if they did ne∣ver so little presse beyond the limits allowed them, whosoever (say they) cometh any thing near, that is, nearer then they should, and keep not off at their full distance (wherein we may easily transgresse) we see God will not spare them; yea happely (as men terrified are indeed wont to conceive their danger greater then it is) they complain as if it would be perilous to come near the tabernacle at all.

Shall we be consumed with dying?]

This may be a deprecation, Shall we be con∣sumed, that is, of thy mercie let us not be consumed: for so questions are often used in earnest deprecations, as Psal. 85. 6. Wilt thou not revive us again, that thy peo∣ple may rejoyce in thee? and Esa. 64. 12. Wilt thou refrain thy self from these things, O Lord? wilt thou hold thy peace and afflict us very sore? But I rather take it as a bemoaning of their condition.

CHAP▪ XVIII.

Vers. 1. THou and thy sonnes and thy fathers house with thee shall bear the iniquity of the Sanctuary.]

Because of the peoples astonishment, chap. 17. vers. 12. Behold we die, we perish, we all perish, the Lord here tells Aaron, that he, the priests and Levites, must bear the iniquity of the Sanctuary, that is, that if any pollution came to it by the people they should answer for it, and therefore it must be their charge to watch over it. Thus the Lord shews himself reconci∣led, and makes the priests watch a ground of appeasing the peoples both fear and envy.

And thou and thy sonnes with thee shall bear the iniquity of your priesthood.]

That is, shall be punished if the priesthood be polluted either by your selves or the Levites intruding upon it, which your watch should prevent.

Vers. 3. Onely they shall not come nigh the vessels of the Sanctuary and the al∣tar, that neither they, nor you also die.]

To wit, for not preventing the errour of your brethren the Levites by your care.

Vers. 7. Therefore thou and thy sonnes with thee shall keep your priests office for every thing of the altar and within the vail.]

That is, for all things that con∣cern the altar of burnt-offerings, and for all things that are to be done within the vail, that is, within the outer vail, either in the holy or most holy place.

Vers. 8. Unto thee have I given them, by reason of the anointing, &c.]

That is, for the office sake whereunto thou art anointed; because I have separated thee from worldly employments to attend upon mine holy things, therefore thou shalt have mine holy things to live upon.

Vers. 9. Every oblation of theirs, every meat-offering of theirs, &c.]

The particu∣lars are here mentioned of the most holy things reserved from the fire, that is, the sa∣crifices whereof part was burnt upon the altar, which were allotted to be the priests portion for their maintenance, to wit, oblations meat-offerings sin-offerings & tres∣passe-offerings; and this last is expressed thus, every trespasse-offering of theirs which they shall render unto me, because trespasse-offerings were brought as by way of re∣compence for some trespasse committed against the Lord. The greatest difficulty in thesewords is, what is meant by the first clause, every oblation of theirs. But the most of Expositours agree, that this is mentioned as a generall comprehending all those particulars after mentioned, as if it had been thus expressed, every oblation of theirs shall be thine, that is, every meat-offering, every sinne-offering, and every trespasse∣offering of theirs; and indeed I see not of what particular sort of sacrifice it can be meant, because they are all besides expressed by name.

Vers. 10. In the most holy place thou shalt eat it.]

That is, in the court of the tabernacle (or the tents or houses round about it) which is called here the most holy place, to wit, in respect to the camp of Israel, and afterwards the citie Jerusa∣lem, which were holy places for the like holy things (as they were called) to be eaten in the Passeover, peace-offerings, &c. yea and in respect to the great court for the people, which was without the priests court, mentioned 2. Chron. 4. 9. and called therefore the outer court, Ezek. 42. 14.

Vers. 11. And this is thine, the heave-offering of their gift, with all the wave-offerings, &c.]

That is, the right shoulder and the wave-breast of their peace-of∣ferings, with all other gifts that they were heaved and waved, no part thereof being burnt upon the altar.

Vers. 12. All the best of the oyl, and all the best of the wine, and of the wheat, the first-fruits of them, &c.]

These things here mentioned were allotted for the priests sustenance. Some of the first-fruits of their land were brought to the Lord at their three great feasts, as a sheaf of their barley, at the feast of Passeover or un∣leavened bread, chap. 23. 10. and two loaves of their new wheat, at the feast of Pentecost, ver. 17. and the first of their wine and oyl at the feast of tabernacles. But these were brought in the name of all the inhabitants of the land in generall.

Besides these there••ore, particular men were of their own corn and fruits to bring the first-fruits unto the Lord, as is enjoyned in severall places, Exod. 22. 29. and 23. 19. &c. concerning which there is no other direction given but that th••y should be of the first, and of the best (as is here expressed) the quantity being left to the free bounty of the owner, according as he had found the blessing of God up∣on his grounds, and of these first-fruits is this place to be understood. Some indeed make a difference betwixt the first-fruits mentioned here, ver. 12. and the first ripe mentioned in the following verse, What soever is first ripe in the land, which they shall bring unto the Lord, shall be thine, which they say is meant onely of those first ripe fruits, which the people were to bring to the priests, concerning which the Law speaks, Deut. 26. 2. But whether there can be any such difference gathered from the Scripture, is very questionable.

Vers. 16. And those that are to be rede••med from a maneth old shalt thou re∣deem, &c.]

That is, the first-born of men: for though in the foregoing verse there is mention made of the redemption of the first-born, both of man and beast, Ne∣verthelesse, the first-born of man shalt thou surely redeem, and the firstling of un∣clean beasts shalt thou redeem; yet this hath reference onely to the first-born of men, as is evident, 1. because it is said here they were to redeem them at a moneth old, which was indeed the time for the redemption of the first-born of men, but the firstlings of beasts were to be given to the Lord at eight dayes old, Levit. 22. 27. and therefore it seems were at that age to be redeemed; and secondly, because the estimation or price with the priest is here appointed to set upon the first-born that were to be redeemed, is five shekels, which was indeed the price for the redemption of the first-born of men, Numb. 3. 46, 47. and Levit. 27. 6. But it is no way pro∣bable that the same price of redemption was set upon the first-born of men and the firstlings of unclean beasts: of the firstling of an 〈◊〉〈◊〉 we reade expressely that it was to be redeemed with a lambe, Exod. 13. 13. and therefore the like may be con∣ceived of the firstling of other beasts, or else that they were reasonably rated by the pri••st acco••ding to their value.

Vers. 17. But the firstling of a cow, or the firstling of a sheep, or the firstling of a goat, thou shalt not redeem, they are holy.]

See Deut. 15. 19.

Vers. 19. It is a cov••nant of salt for ever, &c.]

That is, in liew of your ser∣vice in the tabernacle I have allotted you this for your maintenance by a perpetuall and unchangeable coven••nt. Now this covenant in regard of its perpetuity is here called a covenant of salt, and so also Gods covenant with David, 2. Chron. 13. 5. either in reference to that Law, Lev. 2. 13. Every oblation of thy meat-offering shalt thou season with salt; neither shalt thou suffer the salt of the covenant of thy God to be lacking from thy meat-offering: as if it had been said, that this covenant made with the priest for their maintenance in the particulars before mentioned should continue for ever, even as that which he had made with the Israelites, that every sacrifice should be salted with salt; or else because salt having a virtue to pre∣serve any thing from corruption, therefore by a cov••nant of salt is meant onely a stable firm and incorruptible covenant.

Vers. 20. Thou shalt have no inheritance in their land, neither shalt thou have

any part among them.]

That is, when the land shall be divided by lot, there sha ll be no lot for the Levites. Indeed they had cities to dwell in, and suburbs; but tho se also were given them from the other tribes, Numb. 35.

Vers. 22. Neither must the children of Israel henceforth come nigh the taber∣nacle, &c.]

To wit, as they offered to do in the rebellion of Korah.

Vers. 23. But the Levites shall do the service of the tabernacle of the congre∣gation, and they ••hall bear their iniquity.]

That is, the Levites shall bear the pu∣nishment of their own iniquity if they transgresse, yea, and of the peoples, if by their not watching over the holy things they be suffered to transgresse.

Vers. 27. And this your heave-offering shall be reckoned unto you as though it were the corn of the threshing floore.]

That is, this tenth of your tithes, which you shall give to the priest, the Lord will accept at your hands no lesse then if having lands you should pay tithe of the increase thereof, as the rest of the people do unto you.

Vers. 32. Neither shall ye pollute the holy things of the children of Israel, lest ye die.]

Which might be done by the uncleannesse of the priests, and many other wayes.

CHAP. XIX.

Vers. 2. SPeak unto the children of Israel that they bring thee a red hoifer, &c.]

This is the Law for making the water of separation, as it is called ver. 9. that is, the water that was to be kept for the cleansing of those that were legally unclean, and for that cause were separated from the holy things of the tabernacle. When this Law was given we cannot say; but very fitly it is added here to that which went before: for as in the foregoing chapter to appease the peoples excessive fear, chap. 17. 12. the priests and Levites were appointed to do the service of the tabernacle, and to watch over the people that they might not transgresse about any of the holy things; so here also the Lord appoints a water of separation to be made, that so if any of the p••ople had contracted any legall uncleannesse, by the sprink∣ling of this water upon them they might be cleansed, and so might come freely a∣gain to the service of God in the tabernacle without fear of those plagues, which otherwise their pollutions might have brought upon them. The legall pollutions were to affect them with the filthinesse of their sinnes; and this water of separation was to teach them, that if they desired to be cleansed from their filthinesse, they must go out of themselves, and obtain it from God, from his Sanctuary and sacri∣fice. For the making of this water a red heifer was to be provid••d, and that by the common care and charge of all the children of Israel, because it was to be for the common good of them all▪ even for the cleansing of any one amongst them that was by any accident legally unclean: And indeed as all other sacrifices, so this in speciall was a notable type and figure of Christ: for first, it must be a heifer, that the imbecillity of the sex might shadow forth the mean and humble and despised condition wherein Christ should live in the world; secondly, a red heifer, either to denote the truth of his humane nature, that he was indeed the sonne of man,

who was at first called Adam, which in the Hebrew signifies red, because of the red earth of which he was made; or rather to betoken the bloudinesse of his passi∣on, (whereto the Prophet seems also, as some conceive, to allude, Esa. 63. 1, 2. Who is this that cometh from Edom with dyed garments from Bozrah?—Where∣fore art thou red in thine apparrel, and thy garments like him that treadeth in the wine-presse?) and that by his bloud it is that we shall be cleansed from all our sinnes, even those sinnes that are red as crimson or scarlet, Esa. 1. 18. He hath loved us, and washed us from our sinnes in his own bloud, saith S. John, Rev. 1. 5. thirdly, it must be a heifer without spot, wherein is no blemish, to signifie the purity of his na∣ture without any blemish of sinne, and the perfection both of his righteousnesse and suffering; and fourthly, a heifer upon which never came yoke (for they used in those times to plow and to draw their carts with heifers and cows as well as with oxen, Judg. 14. 18. and 6. 7.) and that to signifie his fr••edome from the bondage of sinne, as also his voluntary doing of those things that were to be done for our redemption, John 10. 17, 18. I lay down my life that I might take it again. No man taketh it from me, but I lay it down of my self; and Heb. 9. 13, 14. If the ashes of an heifer sprinkling the unclean sanctifieth to the purifying of the flesh; How much more shall the bloud of Christ, who through the eternall spirit offered him∣self without spot to God, purge your consciences from dead works to serve the li∣ving God?

Vers. 3. And ye shall give her unto Eleazar the priest, &c.]

This heifer must be given to the priest, to signifie that our redemption and purification was the work of Christs priesthood, who was both priest and sacrifice; yet not to the high priest, but to Eleazar, because by doing this service that was now to be done he was to be unclean, ver. 7. and it was fitter that he should be defiled then Aaron; and secondly, it must be carried without the camp, as an accursed thing, figuring Christs being made a curse, and suffering without the citie, Heb. 13. 12. Wherefore Jesus also, that he might sanctifie the people with his own bloud, suffer∣ed without the gate.

Vers. 4. And sprinkle of her bloud directly before the tabernacl•• of the con∣gregation seven times.]

Signifying that though it bore the curse, yet it was ac∣cepted of God for the cleansing of the unclean, and that by Christs bloud we are made clean in Gods sight, and have an entrance into heaven thereby.

Vers. 5. And one shall burn the heifer in his sight, her skinne and her flesh, &c.]

This was done to signifie the grievous suffering of Christ in the whole man, both soul and body, as also, say some, the ardent love which he bore unto his peo∣ple, in that he did offer up himself as a sacrifice to God in their behalf.

Vers. 6. And the priest shall take cedar-wood, and hyssope, and scarlet, &c.]

To signifie that these things should be used for a sprinkle in sprinkling the unclean with the water of separation, Lev. 14. 4. and that was by the virtue of the sacrifice that these things should be sanctified to this end, that to them might be applyed the cleansing virtue of Christs death and spirit for the purging of our sinnes.

Vers. 7. The priest shall w••sh his clothes &c.]

The like is said of him that burnt this heifer, ver. 8. and of him th••t gathered up the ashes, ver. 10. and of him

that sprinkled an unclean person with the water of separation made of these ashes, ver. 21. They that were imployed in preparing this water were defiled by that which was for the cleansing of others that were defiled. And this was first to dis∣cover thereby the abominablenesse of sin, in that the sinnes of the people being, as it were, imputed to this heifer, that she might die for them, every one that touched her was thereby polluted; secondly, to signifie that Christ, of whom this heifer was a type, by the imputation of our sinnes should be made a curse for us, and should be numbred amongst transgressours; thirdly, to teach them that it was not so much the signe, as the thing signified thereby, that had virtue in it to purifie those that were spiritually unclean, and consequently to shew the imperfection of the legall priesthood, because by preparing the means of the Churches sanctificati∣on themselves were polluted.

Vers. 9. And a man that is clean shall gather up the ashes, &c.]

This branch of the Law, that the ashes of the heifer must be gathered up by a man that is clean, and laid up without the camp in a clean place, was because they were now consecrated to a holy use, however the man that gathered them was thereby made unclean (as is expressed in the following verse) because they were the remainder of a heifer slain, as I may say, for the sinnes of the people: and hereby was signified that Christ our sacrifice was pure in himself, though made sinne for us; yea and some Expositours adde that this laying up of these ashes in a clean place signified that Christ should be buried in a new tombe, wherein never man before was laid, Luke 23. 53.

And it shall be kept for the congregation of the children of Israel for a water of separation.]

Why it is called a water of separation, see before in the note upon ver. 2. As for the place where these ashes were kept when they came into the land of Canaan, it is not expressed; yet many hold that it was dispersed into all the ci∣ties, that those that were unclean might have wherewith to purify themselves.

Vers. 10. And it shall be unto the children of Israel, and unto the stranger that sojourneth among them for a statute for ever.]

To wit, the making and re∣serving these ashes for a water of separation. Whether there was a new heifer burnt at every station, where the Israelites tarried any time; or whether every tribe or Is∣raelite (which I should rather think) fetched of the ashes from the place where they were laid without the camp, and so kept them for their own use when occasion ser∣ved, because it is not expressed we need not curiously enquire: Onely this we must know that as the burning, so also the ashes of this heifer, was a signe of Christs most ignominious and accursed death (for to be brought to ashes upon the earth, is noted for the extremity of Gods fierie judgments, Ezek. 28. 18.) and that the memo∣riall of Christs ignominious death is to be kept by us in the Sacrament of the Lords supper as a most glorious monument of our life, justification and sanctification through faith in his name. See 1. Cor. 11. 24, 25, 26. and Gal. 6. 14.

Vers. 11. He that toucheth the dead body of any man, shall be unclean seven dayes.]

He that touched a dead beast was unclean but one day onely, Lev. 11. 24. &c. Whosoever toucheth the carcase of them shall be unclean untill the even, &c. neither was he to be sprinkled with those ashes. By these legall pollutions therefore,

contracted by the touch of a dead man the Lord did undoubtedly teach his people, first, to observe Gods curse in death; secondly, to take heed of being defiled by the society of dead men, that is, wicked men, men dead in trespasses and sinnes, Eph. 2. 1. and of polluting our souls by any sinne or communion with dead works. See 2. Cor. 6. 17. Wherefore come out from among them, and be ye separate, saith the Lord, and touch not the unclean thing, and I will receive you; and 1. Tim. 5. 22. Lay hands, suddenly on no man, neither be partaker of other mens sinnes. Keep thy self pure: and thirdly, that if they had defiled themselves they should seek presently to be cleansed of their uncleannesse, namely by repentance from dead works, and saith towards God, which purifieth the heart, Acts 15. 9.

Vers. 12. He shall purifie himself with it on the third day, and on the s••venth day he shall be clean.]

The third day was mysticall, having reference to the resurrecti∣on of Christ; so was also the seventh, being a perfect number and signifying how full and perfectly we are cleansed from our sinnes by the sprinkling of the bloud and spirit of Christ.

Vers. 13. And that soul shall be cut off from Israel.]

That is, if he do it pre∣sumptuously; but if he have done it ignorantly he was to bring a sacrifice, Leviti∣cus 5. 3, 6.

Vers. 16. And whosoever toucheth one that is slain with a sword, &c.]

That is, whosoever toucheth any slain man (for though the text speaks onely of such as are slain with a sword, yet hereby all other are implyed also) or a dead body, that is, any other dead body of a man, though not slain, but dying his naturall death, yea or the bone of a man, or a grave, he shall be unclean seven dayes: and therefore it was that to avoid these pollutions they used to have their places of buriall without their cities, Luke 7. 12. Now when he came nigh to the gate of the citie, behold there was a dead man carried out. See also John 9. 41.

Vers. 17. And running water shall be put theret•• in a vessel.]

Because such water is purest. See Lev. 14. 5. This figured the spirit of God, which they that believe in Christ do receive, John 7. 38, 39.

Vers. 18. And a clean person shall take hyssope, and dip it in the water, and sprinkle it about the tent, and upon all the vessels.]

For though a vessel were mel∣ted, yet it was not clean till it was sprinkled with this water, Numb. 31. 23. Every thing that may abide the fire ye shall make it go through the fire, and it shall be clean; neverthelesse it shall be purified with the water of separation.

Vers. 22. And what soever the unclean person toucheth shall be unclean, &c.]

The unclean person here spoken of must needs be meant of the unclean person men∣tioned in the foregoing verse (as by the immediate inference of this upon that is evident) to wit, the person that was made unclean by touching the water of sepa∣ration; yet withall it may be extended to all the unclean persons mentioned be∣fore in this chapter, as those that were made unclean by the burning or touching of the red heifer, or her ashes, or by the touching of the dead body of a man, &c. and the Law here given concerning those is, that every thing should be unclean that such unclean persons touched, and that every person should be unclean that touched any thing that was defiled by the touch of an unclean man: and thus hereby was

figured the contagion of sinne, spreading from one to another, to the infection of many.

CHAP. XX.

Vers. 1. THen came the children of Israel, even the whole congregation, into the desert of Zin, &c.]

Not the wildernesse of Sin, mentioned Exod. 16. 1. whither they came on the fifteenth day of the second moneth after their depar∣ting out of the land of Egypt; but the wildernesse of Zin, which was near to the land of Edom. The last station of the Israelites mentioned in this story was Kadesh in the wildernesse of Paran, Numb. 12. 16. and 13. 26. which is also called Kadesh-Barnea, Deut. 1. 19. and Rithmah, Numb. 33. 18. close upon the borders of Canaan (for thence they sent twelve men to search the land) But because here they mur∣mured against God for fear of the inhabitants, hence the Lord appoints them to re∣turn to the red sea: from Rithmah therefore or Kadesh-Barnea they returned (as we find it Numb. 33. 19.) to Rimmon-parez, thence to Libnah, thence to Rissah, thence to Kehelathah (where some think it was that the Israelite was stoned for ga∣thering broken wood on the Sabbath day, Exod 15. 32.) thence they went to mount Shapher, thence to Haradah, thence to Makheloth, thence to Tahath, thence to Tarah (where it is thought that insolent mutiny began of Korah, Dathan and Abi∣ram) thence they removed to Mithcah, thence to Hashmonah, thence to Moseroth, thence to Bene-jaakan, thence to Horha-gidgad, thence to Jotbathah, thence to Ebronah, thence to Ezion-gaber, which was close by the red sea (for this was a place for shipping in Edoms land, 1. King. 9. 26. And King Solomon made a navy of ships in Ezion-Geber, which is besides Eloth, on the shore on the red sea, in the land of Edom) then they turned to the North again, and pitched (as here Moses tells us) in another Kadesh which was in the desert of Zin, of which Jephthah spake, Judg. 11. 16. and this was in the first moneth, to wit, of the fourtieth year after they were come out of Egypt; for at their next station in mount Hor, whither they removed from this Kadesh, Aaron dyed, and that is noted to have been in the first day of the fifth moneth of the fourtieth year, Numb. 33. 38. So that in their travels from Kadesh-Barnea, where the spie came to Moses, to this Kadesh in the desert of Zin, there were about eight and thirty years spent, the most of their fa∣thers that were numbred at their coming out of Egypt being in that time de∣stroyed.

And Miriam dyed there, and was buried there.]

To wit, in Kadesh▪ She was the sister of Moses, a prophetesse, and by her also God guided the Israelites in their travels; I sent before thee Moses and Aaron and Miriam, saith the Lord to the Israelites, Mich. 6. 4. and therefore is the place and time of her death and buriall noted. This year Aaron dyed also, chap. 33. 38. and Moses, Deut 34. 7. and if this was the sister of Moses, as it is generally held, that was set to watch what would become of Moses when he was laid out in an ark of bulrushes, Exod. 2. 4. she could be little lesse then ten years old, when Moses was born, and consequently she was about a hundred and thirty years now when she dyed: for Moses (who dyed

towards the end of this year) was a hundred and twenty years old when he dyed, De••t. 34. 7.

Vers. 2. And there was no water for the congregation, &c.]

With the same want God tryed their fathers in the first year after their going out of Egypt, Exod. 17. 4. who thereupon murmured then also, and had water out of a rock (for in many particulars these two different stories were alike, though not in all) but in this these their children were worse then their fathers, because the experience their fathers had of Gods succour in the very same extremity did no good upon them, nor could prevent these their murmurings against Moses and Aaron.

Vers. 3. Would God that we had dyed when our brethren dyed before the Lord.]

That is, with those whom God did suddenly destroy in the insurrection of Korah, Dathan and Abiram, chap. 16. and so also at other times. This they wished, inti∣mating that it had been easier to have been cut off so, then to pine away now for want of water; but the whilst in a desperate manner they most impudently fl••ght that fearfull judgement of being cut off in Gods fiery indignation, as a matter of nothing.

Vers. 6. And Moses and Aaron went from the presence of the assembly, &c.]

Namely, for fear of the people, because of their outrage, and that they might go to the tabernacle to intercede as formerly, chap. 14. 5. for this rebellious people.

And the glory of the Lord appeared unto them.]

See chap. 16. 19.

Vers. 8. Take the rod, and gather thou the assembly together, &c.]

It is very questionable what rod it was that God here appoints Moses to take for the work∣ing of this miracle of fetching water out of the rock. Evident it is that Moses took the rod from before the Lord, vers. 9. that is out of the tabernacle; and therefore some Expositours hold, that it was Aarons rod which was budded, and was laid up before the testimony, chap. 17. 10. But more generally it is held, that it was that rod of Moses, wherewith he had wrought so many miracles in Egypt, which seems indeed the more probable, first, because it is afterwards called his rod, vers. 11. With his rod he smote the rock; and secondly, because this was fittest for this im∣ployment, the very sight of this rod wherewith God had manifested his almighty power in so many miracles, and particularly in fetching water for them out of the rock at Rephidim, being enough to make them ashamed of their present murmuring against God. And what though he took this rod from before the Lord? vers. 9. even Moses rod in memory of the great things that had been done by it (for which it is sometimes called the rod of God, as Exod. 4. 20.) might be laid up in the tabernacle as well as Aarons; yea and some conceive that Aarons rod, which budded and was laid up in the tabernacle, was the very same wherewith those miracles were wrought in the land of Egypt, the rather, because even the rod of Moses is sometimes also called Aarons rod, as Exod. 7. 12. They cast down every man his rod, and they be∣came serpents; but Aarons rod swallowed up their rods.

And speak unto the rock before their eyes, &c.]

Here was no command given to Moses that he should smite the rock, but onely that he should take the rod in his hand, to wit, as a signe of Gods working by him, and speak to the rock before their eyes; and therefore many hold that herein lay a part of Moses sinne, that he smote the

rock, when he should onely have spoken to it. But withall in this command of the Lord to Moses to speak to the rock, there was couched a sharp exprobration of Is∣raels hard heartednesse and infidelity: for it intimates, that the dead creatures would sooner hear and obey God, then his own people; and therefore also he was appoin∣ted to do this before the eyes of all the people, whereas the former miracle, of the like nature, at the rock of Rephidem, was onely wrought before the elders of Israel, Exod. 17. 5.

Vers. 10. And Moses and Aaron gathered the congregation together before the rock, &c.]

Their return to the enraged people from whom erewhile for fear they withdrew themselves, and ready undertaking what God had enjoyned, shows plainly that they did not question Gods power to fetch water out of the rock (how could they, having had experience that he had done it before, Exod. 17. 6?) nor did absolutely conclude that God would not work this miracle at this time. But why then doth the Lord tell Moses and Aaron that they believed him not, vers. 12? un∣doubtedly because there was some secret distrust and unbelief in their hearts, though it prevailed not so farre against their faith as to make them wholly refuse to do what God had enjoyned them. God that sees the heart chargeth them with infidelity, and therefore we may be sure they were herein guilty, and that happely upon this ground: Heretofore when the people murmured the Lord for the most part shewed great indignation against them, and was ready to destroy them, but that Moses by his prayer prevailed with God to spare them; Moses therefore and Aaron won∣dring that now the Lord should shew no such displeasure, but should presently send them to fetch water for them out of the rock they doubted whether God did seriously intend this supply, or did onely command it by way of upbraiding the people for forgetting what he had formerly done for them when they wanted water: and so though they came to the rock ready to do what God had commanded, yet they were perplexed and in suspence, betwixt hope and doubtings, questioning still with∣in themselves what God would do, and that, it seems, not so much out of any doubt of Gods power, as out of a distrust that such a rebellious people were not capable of such a mercie from God: and that it was this which Moses stuck at, his words seem to testifie, vers. 10. Hear now▪ ye rebels, must we fetch you water out of this rock? But if the infidelity of their hearts were all their sinne, why is it said also, vers. 12. that they did not sanctifi•• him in the eyes of the children of Israel? I answer, that they showed their distrust outwardly also: first, by Moses his stricking the rock, to which he should onely have spoken, vers. 11. & this tended to the obscuring of Gods glory, since his almighty power would have been more manifest if by mere speaking to the rock the water had gushed forth; s••condly, by striking it twice, which might well proceed from heat of anger and distrust; thirdly by the doubtfulnesse of his words, must we fetch you water out of this rock? and fourthly, by the bitternesse of his rage against the people. Hear now, ye rebels (which happely he expressed also in many other words of discontent and anger which are not here set down; for the psalmist saith that they angered him at the waters of strife, and provoked his spirit, so that he spake unadvisedly with his lips, Psal. 10••▪ 32. 33.) which as in part no doubt it proceeded from infidelity, so it must needs much obscure the riches of Gods

mercie, who was ready to shew such wonderfull favour to such a rebellious people, and argued a kind of unwillingnesse that God should be honoured by this miracle, which he had determined to work in the eyes of all the people.

Vers. 11. And the water came out abundantly, and the congregation drank.]

This was also spirituall drink, flowing from the rock Christ (1. Cor. 10. 4. And did all drink the same spirituall drink; for they drank of that spirituall rock that followed them, and that rock was Christ) being smitten for our transgressions, Esa 5. 3, 4. by the rod of the law; from him proceedeth that living water where∣with Gods Israel may quench their thirst for ever, But whosoever drinketh of the water that I shall give him shall never thirst: but the water that I shall give him, shall be in him a well of water, springing up into everlasting life, John 4. 14. Ho, every one that thirsteth come ye to the waters, and he that hath no money, come ye, buy and eat, yea come, and buy wine and milk without money, and without price.

And their beasts also.]

Thus those elements, which are signes and seals of Gods grace unto those to whom they are sanctified of God for that purpose, out of that use are no other but common, and have no inherent holinesse in them.

Vers. 12. Because ye believed me not to sanctifie me in the eyes of the children of Israel.]

That is, to glorifie me, by discovering that you did not question mine almighty power, my faithfulnesse and free grace even to those that do not deserve it: for as the believer doth greatly honour God by resting upon his mercie and power and faithfulnesse, so he that questions the accomplishment of any mercie, which God hath promised his people, doth exceedingly dishonour him: and there∣fore it is said, chap. 27. 14. that Moses and Aaron did herein ••ebell against Gods commandments. See the former note upon vers. 10.

Therefore ye shall not bring this congregation into the land which I have given them.]

How grievous this chastisement was unto Moses, we see, Deut. 3. 23, 24▪ 25, 26. But withall herein a mystery was implyed. Neither Moses, the minister of the law, nor Aaron, the priest, could bring them into Canaan, but this must be the work of Jesus or Joshua his successour; so neither the law, nor the legall priest∣hood, can bring us into heaven, but onely faith in Jesus Christ, Gal. 2. 16.

Vers. 13. This is the water of Meribah, &c.]

So was the former place also cal∣led in Rephidim, Exod. 17. 7. To distinguish them the Scripture calleth this Meri∣bah of Kadesh, Deut. 2. 1, 2, 3.

And he was sanctified in them.]

That is, amongst the Israelites by giving them water, and thereby manifesting his power truth and compassion; or in them, that is, Moses and Aaron, by punishing their rebellion: for hereby God is sanctified, Ezek. 38. 16. I will bring thee against my land, that the heathen may know me when I shall be sanctified in thee, O God, before their eyes.

Vers. 14. And Moses sent messengers from Kadesh unto the King of Edom, &c.]

To wit, by Gods direction, Deut. 2. 1, 2, 3.

Thou knowest all the travell that hath befallen us.]

That is, our grievous and wearisome afflictions and troubles have been so famous, that they cannot be un∣known to thee.

Vers. 16. And when we cried unto the Lord, he heard our voice, and sent an angel, &c.]

This was Christ, who appeared to Moses in the burning bush, and sent Moses to fetch the Israelites out of Egypt, and afterwards led them in their way in a pillar of cloud by day, and a pillar of fire by night. See the note upon Exod. 3. 2.

And behold we are in Kadesh a city in the uttermost of thy border.]

Or, by Kadesh, to wit, in the wildernesse lying near, and having the name of Kadesh the citi••, Numb. 33. 36.

Vers. 17. Let us passe, I pray thee, through thy countrey.]

That being now their nearest way, and most convenient for their passage in to Canaan.

We will not passe through the fields, or through the vineyards, neither will we drink of the water of the wels.]

Meaning that they would not turn aside into their fields or vineyards to do them any damage, and that either they would not drink without paying for it, as vers. 19. or else that they would onely drink of the rivers which were common, not meddling with their wells, digged for their private uses, which were very precious in those hot and dry countreys.

Vers. 18. And Edom said unto him, Thou shalt not passe by me, &c.]

Fearing questionlesse that an army of six hundred thousand would not be so easily gotten out of his countrey again, if they were once suffered to come in.

Vers. 19. And the children of Israel said unto him, We will go by the high way.]

This is either the reply of the first messengers, or a second embassy upon the answer brought back by the first messengers.

Vers. 21. Thus Edom refused to give Israel passage through his border.]

Not∣withstanding, as they went along their coasts, the Edomites suffered them to buy victuals of them. See Deut. 2. 28, 29.

Wherefore Israel turned away from him.]

Fetching a compasse through the wil∣dernesse about the land of Edom. The Lord had charged them that they should not meddle with the sonnes of Esau or their possession, Deut. 2. 4, 5. Ye are to passe through the coasts of your brethren, the children of Esau—Medd••c not with them, for I will not give you of their land, no not so much as a footbreadth, so they went about, though the way through the wildernesse was very troublesome, Numb. 21. 4. The soul of the people was much discouraged because of the way.

Vers. 22. And came unto mount Hor.]

From which some think the people that were driven out of this countrey by Esau were called Horims, Dent. 2. 12. The Ho∣rims also dwelt in Seir beforetime, but the children of Esau succeeded them when they had destroyed them, &c. and Esau is called the Horite, Gen. 36. 20.

Vers. 24. Aaron shall be gathered unt•• his people, &c.]

See the note upon Gen. 25. 8. This prediction of Aarons death was to make it manifest to the people, that he was by death kept from entring Canaan for his sinne, else the death of so aged a man would have been little regarded.

Vers. 25. Take Aaron and Eleazar his sonne, and bring them up into mount Hor.]

These reasons may be probably given why this is appointed to be done in the mount: 1. That it might be a signe that this was done by Gods appointment, their going up into the mount being as it were a presenting of themselves before Gods tribunal, that by his will they m••ght be ordered in this great businesse. 2. That

it might raise up the peoples expectation to observe what was done, whence it is said, vers. 27. that they went up in the sight of all the congregation. 3. That it might be a signe of Aarons ascending by death to heaven.

Vers. 28. And Moses stripped Aaron of his garments, and put them upon E∣leazar his sonne.]

The priests used not to wear their holy garments out of the taber∣nacle: But this was done by speciall command of God. Aaron therefore going up to mount Hor in all the high priests attire that he might die there, Moses stripped him there of all those holy garments, not so much that they might not be defiled by Aarons dead body, as that they might be put upon Eleazar his sonne, to signifie that God had appointed him to suce••ed in his fathers office. And indeed this done thus (once for all) was sufficient to shew that God had established this order, that the high priests eldest sonne, or the next heir of the family (unlesse he were uncapable of it, because of some blemish) was still to succeed in that place and office: and withall it must needs be a great comfort to Aaron, that before he died he saw his sonne set∣tled in his room, and might in his sonne, so clothed, behold as in a type his Media∣tour, the salvation of God, Luk. 2. 29. But yet in the dayes of the Judges we find that the high priesthood was removed from Eleazars to Ithamars posterity, for Eli was of the stock of Ithamar.

And Aaron died there in the top of the mount.]

This was in the first day of the fifth moneth in the fourtieth year after their coming out of Egypt, Aaron then being an hundred and twenty three years old, chap. 33. 38, 39. and an evident demonstra∣tion this was of the insufficiency of the legal priesthood, Hebr. 7. 23▪ 24. And they truly were many priests because they were not suffered to continue by reason of death: But this man, because he continueth ever, hath an unchangeable priesthood.

Vers. 29. They mourned for Aaron thirty dayes.]

This was it seems the usuall time of mourning for great men, for so long also they mourned for Moses, Deut. 34. 8. In Deut. 10. 6. it is said that Aaron died, and was buried at Mosera; but concern∣ing that difficultie, see the note upon that place.

CHAP. XXI.

Vers. 1. ANd when king Arad, the Canaanite, which dwelt in the south, heard tell that Israel came by the way of the spies, &c.]

That is, when he understood by the spies he had sent forth to observe the course of the Isra••lites▪ that they were turned back again from the red sea, and marched directly upon the south of Canaan, where his countrey lay, by the way of the spies, that is, by the way where he had sent his spies to watch them, not knowing of Moses purpose to com∣passe the land of Moab he resolved that they meant to enter upon the south of Ca∣naan; and therefore judging it safer to find his eneme in his neighbours countrey then to be found by them in his own, he immediately went forth with a great army even as farre as mount Hor in the edge of the desert, where the Israelites now lay, and there fought with them, and took some of them prisoners. Many Expositours do farre otherwise conceive of that which is here said of the Israelites coming by the way of the spies; namely, that king Arad heard they came by the way where the

spies which Moses did long since send to search the land, chap. 13. 17. entred that countrey; and indeed they entred upon the south of Canaan, as is there expressely noted. But first, because the Israelites were now farre from Kadesh-Barnea, whence those spies were sent to search the land of Canaan: and secondly, because it seems apparent by the text, that those that told this king Arad of the Israelites coming, u∣sed the exp••ession here mentioned, that they came by the way of the spies, and we no way find that either this king, or any other of the Canaanites, did ever know any thing of the Israelites spies that were sent to search the land, therefore I con∣ceive that this is meant rather, as is abovesaid, of the way where king Arad had sent spies to observe which way the Israelites would take, of whose return from the red sea he had before been informed, as is noted, chap. 33. 40. As for the battel which was here fought betwixt the Israelites and the army of this king Arad, very obser∣vable it is, first, that the Lord so disposed of it by his providence, that this one king should onely come forth against them, and that all the Canaanites in those parts did not joyn their forces together against them (for by this means the Israelites were not so daunted, but that they were willing to fight with them;) and secondly, that notwithstanding the Lord suffered them to be foyled, so that some of them were taken prisoners in this battel: for hereby he taught them at first how unable they were in themselves to conquer those nations, that so they might learn to trust in God, and not in themselves. If one king thus prevailed over them, how should they be able to destroy all the inhabitans of the land, combining themselves toge∣ther, if the Lord should not assist them?

Vers. 2. And Israel vowed a vow unto the Lord, &c.]

That is, the Israelites in∣tending to renew the battel, and again once more to set upon Arad and his army, called upon God for help, and vowed to devote unto him their enemies and all their cities, that is, utterly to destroy them, If thou wilt indeed deliver this people into my hand, then I will utterly destroy their cities: for when things were thus devo∣ted, the persons were killed, the cities burnt, and the goods confiscate to the Lord, so that nothing was reserved for their own private use, as is noted upon Levit. 27. 28. and this was a vow agreeable to Gods law, Exod. 23. 32. Thou shalt make no cove∣nant with them, nor with their gods.

Vers. 3. And the Lord hearkened to the voice of Israel, and delivered up the Canaanites.]

That is, this army of Arad, whom, in a second battel, after this vow they vanquished and destroyed.

And they utterly destroyed them and their cities: and he called the name of that place Hormah.]

But how could they, being so farre off in the wildernesse, de∣stroy their cities lying within Canaan? surely had Moses at this time entred Ca∣naan in the pursuit of Arad, he would not have fallen back again into the deserts. It seemeth therefore that the accomplishment of this vow was performed long after, to wit, by the men of Judah and Simeon, when they were come into the land of Ca∣naan, as is expressed, Judg. 1. 17. And Judah went with Simeon his brother, and they slew the Canaanites that inhabited Zephath, and utterly destroyed it: and the name of the citie was called Hormah; so that this clause was here inserted ei∣ther by Mosesprophetically, or by some other holy man afterwards.

Vers. 4. And they journeyed from mount Hor by the way of the red sea, &c.]

That is, they went from Hor Eastward, a way that led to the red sea, which lay North and South, the common rode from Gilead and Moab to Eziongaber, &c. and so crossing that way, they passed on to Zalmonah, and so (turning then North∣ward) to Punon, as is expressed, Numb. 33. 41, 42. and here it seems it was that the Israelites were punished with fiery serpents.

And the soul of the people was much discourag••d because of the way.]

That is, because they were led a great way about through a desert, full of wants and diffi∣culties; and that the rather, because now they began to think, puffed up with their late victory, that it had been easie for them to have forced a passage the nearest way.

Vers. 5. And the people spake against God, and against Moses, &c.]

And so tempted Christ, 1. Cor. 10. 9. Neither let us tempt Christ as some of them also tempt∣ed, and were destroyed of serpents.

Vers. 6. And the Lord sent fiery ser••ents among the people, &c.]

So called, because their venemous biting did cause a grievous burning in the bodies of the Israe∣lites. It may seem that they were a kind of serpents with wings, that so flying a∣mongst them did here and there seise upon them, and bite them, such as the prophet speaks of, Esa. 14. 29. Out of the serpents root shall come forth a cockatrice, and his fruit shall be a fiery flying serpent. The word in the originall is, Seraphin, that is, Burners, the very same name whereby the Angels are called, Esa. 6. 2. because of their burning zeal for Gods glory. The wildernesse, through which the Israelites now went, did abound with many sorts of these serpents, and therefore it is called that great and terrible wildernesse wherein were fiery serpents and scorpions, Deut. 8. 15. onely God had hitherto kept them from hurting his people, till now for their sinne he gave them power to bite and kill them: and indeed the punishment was just according to their sinne; for now God gave them just cause to complain of thirst, and with the venemous biting of fiery serpents he punished their virulent tongues, to whom that might well be applyed which the Psalmist speaks, Psal. 140. 3. They have sharpened their tongues as a serpent, adders poison is under their lips.

Vers. 8. Make thee a fiery serpent, and set it upon a pole, &c.]

This was the way which the Lord prescribed for the curing of the Israelites, that were bitten with fiery serpents, namely, that Moses should make a fiery serpent, that is, a fi∣gure or representation of those fiery serpents wherewith they were stung, and that of brasse, as we may see in the following verse, the better to represent their fiery quality, because brasse is of a fiery colour (and therefore it is said of the Cheru∣bims that Ezekiel saw in a vision, Ezek. 1. 7. that they sparkled like the colour of burn∣ished brasse, and then set it upon a pole, to the end that it might be seen from every quarter of the camp, so that every man that was stung with the fiery serpents might look upon this brasen serpent, and thereby might be healed. Now this way of cure the Lord prescribed for two reasons: first, because this, being no naturall way of cure, did the better discover that it was of Gods mercy; and secondly, that it might be a type of Christ and our redemption by him, John 3. 14▪ 15. As Moses lifted up the serpent in the wildernesse, even so must the sonne of man be lifted up; That

whosoever believeth in him should not perish, but have eternall life. For first, as the Israelites were bitten with fiery serpents, and that biting was mortall and dead∣ly; so was all mankind in our parents mortally stung and bitten by Satan, that old serpent, Rev. 12. 9. so that their whole nature is envenomed with sinne, as a deadly poison, and as it were set on fire of hell, as S. James speaks of the tongue in particular▪ James ••. 6, 8. and that so, that without some way of recovery they must needs perish everlastingly, By one man sinne entred into the world, and death by sinne, Rom. 5. 12. and, the sting of death is sinne, saith the same Apostle, 1. Cor. 15. 56. Secondly, as the brazen serpent, which Moses made for the cure of the Isra∣elites, had the outward form of those fiery serpents, yet had not the poyson of those serpents in it; so Christ came in the likenesse of sinnefull flesh, Rom. 8. 3. and yet was without sinne: Thirdly, as the brazen serpent was lifted upon a pole, that when any man was stung with the fiery serpents he might lift up his eyes, and look upon it; so Christ was lifted upon the crosse, to the end he might save death-stung sinners; or rather, so was Christ lifted up and held forth unto men in the preaching of the Gospel, that so all poore sinners might look upon him as the onely authour of eter∣nall salvation, according to that of S. Paul to the Galatians, Who hath bewitched you, that you should not obey the truth, before whose eyes Jesus Christ hath been evidently set forth crucified among you? Gal. 3. 1. And fifthly, as the Israelites, that were mortally bitten by those fiery serpents, were perfectly cured onely by looking on the brazen serpent, whereof there could be no naturall reason; so are sinners per∣fectly saved from that death whereto they were liable because of sinne, onely by casting an eye of faith upon Christ, whereof no reason can be given but the will of God; and therefore is the preaching of this way of salvation called the foolishnesse of preaching, 1. Cor. 1. 21. And indeed partly because it was such a notable type of the promised Messiah, and partly that it might be a memoriall of this singular me••cy which God thereby had afforded them, the Israelites carefully kept this bra∣zen serpent unto the dayes of Hezekiah; but then because the people burnt incense to it, that good King brake it in pieces, 2. Kings 18. 4.

Vers. 10. And the children of Israel set forward, and pitched in Oboth.]

They removed not from mount Hor to Oboth, but (as is before noted upon vers. 14.) from mount Hor they removed to Zalmonah, and then to Punon, and then to O∣both, as we reade, chap. 33. 41, 42, 43. whence we may most probably conclude, that about Punon it was that the brazen serpent was made, because it is said here that they set sorward from the place where that was done, and then pitched in Oboth.

Vers. 11. And they journ••yed from Oboth, and pitched at Ije-abarim, in the wildernesse, which is before Moab, &c.]

And so were come from Edoms bor∣ders to Moabs, with whom also they might not meddle, Deut. 2. 9. And the Lord said unto me, Distresse not the Moabites, neither contend with them in battel.

Vers. 12. From thence they removed and pitched in the valley of Zared.]

Zared was the name both of the valley and river that ranne through that valley, Deut. 2. 13. where was it seems Dibon-gad; for chap. 33. 45. it is said that they departed from lim, and pitched in Dibon-gad.

Vers. 13. From thence they removed and pitched on the other side of Arnon, &c.]

From Dibon-gad they went to Almon-diblathaim, thence to the mountains of Abarim, Num. 33. 46, 47. which it▪ seems were in this place on the other side of Arnon.

For Arnon is the border of Moab between Moab and the Amorites.]

Ar∣non was a river that did at this time divide the countrey of the Amorites from the land of the Moabites. Indeed the countrey beyond Arnon towards Jordan had been in the possession of Moab, but Sihon had taken it from them, ver. 16. so that now Arnon was the border between the Moabites and the Amorites; which Mo∣ses notes, to let us see how God by this means had provided this countrey for the Is∣raelites, who might not have meddled with it, if it had been still in the Moabites possession, but were now commanded to take it from the Amorites, Deut. 2. 24. Rise ye up, take your journey, and passe over the river Arnon; behold I have given into thy hand Sihon the Amorite, King of Heshbon, and his land, &c. and hence it was that the King of the Amorites and Moabites challenged this land in the dayes of Jephthah, Israel took away my land when they came up out of Egypt, from Arnon even unto Jabbok and unto Jordan; now therefore restore thoselands a∣gain peaceably.

Vers. 14. Wherefore it is said in the book of the warres of the Lord, what he did in the red sea, &c.]

This place is diversly translated, and therefore also divers∣ly expounded by Interpreters. According to our translation the meaning and drift of the words seems to be this, There was a book extant in Moses time, but now lost, called the book of the warres of the Lord, wherein it seems the victo∣ries which the Lord gave the Israelites over their enemies were more largely described, which are here but briefly touched: out of this book Moses cit••s these fol∣lowing words▪ What he did in the red sea, and in the brooks of Arnon, and at the stream of the brooks that goeth down to the dwelling of Ar, and lieth upon the border of Moab; and that partly to prove what he had said before, ver. 13. that Arnon was at present the border between the land of Moab, and the land of the A∣morites, though formerly the land beyond Arnon belonged also to the Moabites; and partly also to give a touch, that here at their entrance into the Amorites land the Lord wrought wonders for them, not inferiour to his dealing with them when he drowned the Egyptians in the red sea. Our Translatours have noted in the mar∣gin of our Bibles, that this place cited out of that book of the warres of the Lord may be read thus, Vaheb in Saphah, and in the brooks of Arnon, &c. but if it be so read it is hard to conjecture what was meant thereby, onely some Expositours hold that Vaheb was the name of that King of the Moabites, mentioned vers. 26. whom Sihon conquered; and others that it was the name of a city in Saphah: but the words cited being but an imperfect clause, taken out of a book not now extant, no wonder it is though the meaning of them cannot be found out; sufficient it is for us that they plainly enough prove that for which Moses cites them, namely that the river Arnon did divide the land of the Amorites and the land of Moab.

Vers. 16. And from thence they went to Beer.]

Neither this place called Beer, nor those mentioned vers. 18, 19, 20. to wit, Mattanah, Nahaliel, and Bamoth, are

named Numb. 33. and therefore it seems they were not severall stations, but onely the names of such places as they passed by when they went forward from the mountains of Abarim, which were about Arnon, to the plains of Moab, Num∣bers 33. 48.

That is the well whereof the Lord spake unto Moses, Gather the people toge∣ther, and I will give them water, &c.]

The meaning of these words is, that at this place, called thence Beer, which signifieth a well, the Lord did miraculously a∣gain supply them with water, and that in the sight of all the people, having ap∣pointed Moses to gather them together for this very purpose. The manner how this was done is not expressed in the story, but from the ensuing song we may probably inferre thus much, to wit, that the people being in some distresse for water in that wildernesse, mentioned ver. 13. through which they were now going, God stayed not now till they murmured again, but of his own accord did appoint Moses to gather the people together, and to set the princes of the tribes to dig with their staves, promising that a well should thereupon miraculously spring up in that dry and barren place; which was accordingly done, and so thereupon the people sung that ensuing gratulatory song, ver. 17, 18. wher••in with much joy and praise to God they acknowledged the miraculous manner of that wells springing up, Spring up, O well; Sing ye unto it. The Princes digged the well, the nobles of the people digged it, by the direction of the Lawgiver, with their staves. And this, it seems, was that renowned well called Beer-elim, Esa. 15. 8. that is, the well of the mighty ones, and might have a like spirituall signification as had before those waters that came out of the rock: for as that rock was Christ, 1. Cor. 10. 4. so this well might be a figure of him, who is the fountain of the gardens, a well of living waters, Cant. 4. 15. secondly, the waters springing from thence might signifie that saving doctrine and graces of Gods spirit which from Christ are derived unto the faithfull, and are in them alwayes as a well of water springing up unto life everlasting, John 4. 14. thirdly, the Princes digging of this well with their staves might be a figure of the labour of governours to open and bring forth to the people the ordinances of God, the word, and the ministry thereof: and fourthly, the Israelites singing about this well might he a signe of that Christian joy whereof the Prophet speaks, Esa. 12. 3, 4. With joy shall ye draw water out of the wells of salvation, and in that day shall ye say, Praise the Lord, &c.

Vers. 21. And Israel sent messengers to Sihon king of the Amorites, &c.]

When they were to passe over the river Arnon, mentioned vers. 13. God had told them that they should destroy Sihon, and possesse his countrey, Deut. 2. 24▪ Rise ye up, and passe over the river Arnon: Behold, I have given into thy hand Sihon the Amo∣rite, king of Heshbon, and his land, &c. yet now out of the wildernesse of Kede∣mo••h, Deut. 2. 26. they sent messengers to him, doubtlesse not without Gods allow∣ance, to desire a peaceable passage through his countrey, thereby to render him af∣terwards the more inexcusable when he was destroyed, both in his own conscience, and in the judgement of others that should hear of it.

Vers. 22. We will not drink of the waters of the well.]

See the note upon ••hap. 20. 17.

Vers. 24. For the border of the children of Ammon was strong.]

And therefore Sihon had not encroched upon their countrey, as he had upon the Moabites, at least not beyond the river Jabbok, see Josh. 13. 25. for this is not added as a reason why the Israelites made not warre upon them, Gods command was a restraint sufficient for them, Deut. 2. 19. And when thou comest nigh over against the children of Ammon, distresse th••m not, nor meddle with them, &c.

Vers. 25. And Israel took all these cities, &c.]

Destroying all the inhabitants, Deut. 2. 34. And we took all his cities at that time, and utterly destroyed all the men and the women, and the little ones, &c.

Vers. 26. For Heshbon was the citie of Sihon the king of the Amorites, &c.]

Because Heshbon and the countrey adjoyning had been the possession of the Moa∣bites, and God had charged the Israelites not to meddle with their countrey, Deut. 2. 9. therefore Moses doth largely prove from this place to the end of the 30. verse, that both Heshbon and the countrey adjoyning was the possession of Sihon when the Israelites took it, Sihon having taken it from the former king of the Moabites, that is, from him that was king before Balak, that was at present their king, chap. 22. 4. Concerning which see also what is noted before upon vers. 13.

Vers. 27. Wherefore they that speak in proverbs, say, &c.]

By proverbs in the Scripture are generally meant all wise and pithie sayings, especially when they are grown to be in common use amongst men, 1. Sam. 24. 13. As saith the proverb of the antients, Wickednesse proceedeth from the wicked; and secondly, more par∣ticularly those are called proverbs, first, that are expressed with figurative words, or by way of similitude, as Ezek. 18. 2. What mean ye that ye use this proverb con∣cerning the land of Israel, The fathers have ••aten sowre grapes, and the childrens teeth are set on edge? secondly, that are taken up as by-words, by way of scorning and d••riding men, as Deut. 28. 17. Thou shalt become an astonishment, a proverb, and a by-word among all nations, and Hab. 2. 6. Shall not all these take up a parable and a taunting proverb against him?: and so consequently by those that speak in proverbs are meant here, such as did compose or utter songs or ballads made by way of triumphing over some vanquished enemie, and that because in such songs they used to scoff at those that were so vanquished, and the severall passages of such songs were usually taken up afterwards as a proverb and by-word. Now Moses (to prove that Heshbon and the countrey adjoyning now taken by the Israelites had formerly been taken from the Moabites by Sihon) alledgeth this proverbiall song (which no doubt was first made and used by the Amorites by way of triumphing over the vanquished Moabltes) and that the rather because the Israelites now might more justly, and so happely did, insult over the Amorites with the same proverbiall taunt wherewith they had before derided the Moabites.

Let the city of Sihon be built and prepared.]

Implying that though Heshbon perished, vers. 30. being in Moabs hand, yet now it should be more fairly and more strongly fort••fied being in Sihons hand; and so also being applyed to the Israelites victory, that though it were much defaced in Sihons hands, yet now the Israelites would build it more fairly.

Vers. 28. For there is a fire gone out of Heshbon, a flame from the city of Sihon,

&c.]

That is, the fury of warre, which was kindled and began in the subversion and laying waste of Heshbon, brake out from thence and consumed the countrey of the Moabites as farre as Ar, a chief city of theirs, and the Lords of the high places of Arnon, that is the princes, priests, and gods of the Moabites (for all these may be comprehended under this word Lords) even as farre as Arnon. And hence it is that the prophet, speaking of the vain confidence of the Moabites in the strength of Heshbon (for the Moabites had then recovered this countrey again, the Israelites being carryed captives into Assyria) he threatens that those cities wherein they trusted should by the Chaldeans be first destroyed, and in the words he useth doth manifestly allude to this taunting song of the Amorites when they conquered the Moabites, here cited by Moses, Jer. 48. 45. A fire shall come forth out of Heshbon, and a flame from the middest of Sihon, and shall devour the corner of Moab, and the crown of the head of the tumultuous ones, &c.

Vers. 29. Wo unto thee, O Moab; thou art undone, O people of Shemosh, &c.]

In this clause of their song the Amorites scoff at Shemosh, who was the god of the Moabites, 1. King. 11. 7. the Amorites had another god, to wit, Milcom, 1. King. 11. 5. & they therefore now derided the Moabites, because their God, though they had been so long his people, and had served him so carefully, was not able to help them, but had delivered them into captivity to Sihon, as it follows in the next words, He, that is, their God Shemosh, hath given his sonnes that escaped and his daughters into captivity, unto Sihonking of the Amorites. But how much more properly might the Israelites take up this proverb now against the Amorites?

Vers. 30. We have shot at them.]

To wit, first the Amorites, then the Israe∣lites.

Vers. 32. And Moses sent to spie out Jaazer, &c.]

A city also that ha•• been Moabs, Jer. 48. 31, 32. but now was the Amorites; a fruitfull pasture-countrey it stood in, and was given to Gad, Numb. 32. 1.

Vers. 33. And they turned and went up by the way of Bashan, &c.]

A rich countrey this Bashan was, famous for its huge oaks, Ezek. 27. 6. Of the oaks of Bashan have they made thine oars; also the pastures nourished strong and fat cattel, whereto the Scripture often alludeth, Deut. 32. 14. Butter of kine, and milk of sheep, with fat of lambs and rammes of the breed of Bashan, and Amos 4. 1. Hear this word ye kine of Bashan: and there were in it threescore cities with high walled gates and barres, Deut. 3. 4, 5. and indeed this which is said of their high walled cities makes it manifest, that the Israelites spyes were here amongst other places, when they searched the land of Canaan.

Vers. 34. And the Lord said unto Moses, Fear him not, &c.]

Og the king of Bashan was a huge gyant, Deut. 3. 11. his bedsted was a bedsted of iron, nine cu∣bits was the length thereof, and foure cubits the breadth of it; and the rather doubtlesse did the Lord encourage Moses not to fear him, because they were like enough to be scared with the very sight of him, to which end also he assures him that he should do to him as he did unto Sihon King of the Amorites, making the ex∣perience he had of Gods help against Sihon a ground of encouragement for the pre∣sent against Og, and his armie too.

CHAP. XXII.

Vers. 1. ANd the children of Israel set f••rward, and pitched in the plains of Moab, on this side Jordan, by Jericho.]

In the third chapter vers. 48. it is said that they d••parted from the mountains of Abarim, and pitched in the plains of Moab, by Jordan, near Jericho, and that is the last removall of the camp of Israel there mentioned. Now they came to the mountains of Abarim at their first pas∣sing over the river Arnon, as is noted before upon vers. 13. And therefore it seems, that all those things related from the 13. verse of the former chapter to the end of the chapter, as concerning their going to Beer, vers. 16. where a well sprung up so miraculously, and concerning the conquests of Sihon and Og, were done, the camp and the tabernacle still abiding at the mountains of Abarim; and then after that the camp of Israel set forward from thence, and pitched in the plains of Moab, so called, because they had been sometime Moabs, and did border upon the land of Moab, though they were afterwards the Amorites, and now the Israelites by con∣quest. These plains reached unto Jordan right over against Jericho. And here the Israelites remained till after Moses death they passed over Jordan into the land of Canaan: in which time many notable things fell out, even all recorded from this place to the end of Deuteronomy and in the beginning of Joshua, till their entrance into Canaan.

Vers. 3. And Moab was sore afraid of the people, because they were many, &c.]

The Moabites had no cause at all to be afraid of the Israelites, though they were many; for the Israelites had made known to them their resolution not to meddle with them, and accordingly had peaceably passed by their countrey, yea they had, to their own trouble, fetched a great compasse about, purposely that they might not annoy them by passing through their land; and besides, in destroying the Amorites they had done them a pleasure, having thereby freed them from ill neighbours who had lately by the sword taken away a great part of their countrey from them, chap. 21. 26. But yet, being stricken with terrours from God, all this could not qui••t their minds: They saw they were a numerous mighty people, and that they had now already vanquished two great kings, and that they were still upon the borders of their countrey, and hereupon they were ready to conclude, that as the Amorites had lately taken away part of their countrey, so this people, that had now destroy∣ed the Amorites, would take away the rest, and so were mightily perplexed and distressed. The Lord herein making good his promise to his people, Exod. 15. 15. The mighty men of Moab trembling shall take hold upon them; all the inhabitants of Canaan shall melt away; and again Deut. 2. 25. This day will I begin to put the dread of thee, and the fear of thee upon the nations that are under the whole hea∣ven, who shall hear report of thee, and shall tremble and be in anguish because of thee.

Vers. 4. And Moab said unto the Elders of Midian, &c.]

That is, the Moabites being in this distresse, and considering that the onely way to secure them∣selves against the evil fea••ed was so strengthen themselves against the Israelites, and that hereby also they might happely regain what the Amorites had formerly taken

from them, they sent to the elders of Midian to desire them to joyn with them against the Israelites, and that because the Midianites were subject to the same king▪ or at least were neighbours confederate wi••h them: and so it is evident they did, though they had no cause for it: for first, they were in a manner allyed to the Is∣raelites, being the posterity of Midian, who was the sonne of Abraham by his wife Keturah, Gen. 25. 1, 2. and secondly, the Israelites had not meddled with them; and thirdly, the Israelites conquest of the Amorites was an advantage to the Midianites, who were by this means freed from Sihons tyrannous yoke: for that they were be∣fore in bondage to him appears, because the five kings of Midian that combined with Moab, and perished for the same, chap. 31. 8. are called the Dukes of Sihon, Josh. 13. 21. Some conceive that the Ammonites did also joyn with the Moabites and Midianites at this time, which they ground upon that place, Deut. 23. 3, 4. An Ammonite or a Moabite••shall not▪ enter into the congregation of the Lord; Because they met you not with bread and with water, in the way when you came forth out of Egypt, a••d because they hired against thee Balaam the sonne of Beor, of Pethor, of Mesopotamia, to curse thee. But that last clause happely is meant onely of the Moabites; which indeed we may the rather think, because there is not in this story the least mention of the Ammonites.

Now shall this company lick up all that are round about us, as the ox licketh up the grasse of the field.]

This is the argument whereby the Moabites sought to per∣swade the Midianites to joyn with them against the Israelites, namely, because if they were let alone, they would doubtlesse devour both them and all the neighbo••ring nations. It is all one as if they had said, By what this people have already done in the two kingdomes of Sihon and Og, you may see that they do not content them∣selves to subdue a people, and make them tributaries, but where they conquer they ••tterly destroy all the inhabitants; and this therefore they will do to us, because of their multitudes, if we joyn not our forces together, as easily as a company of oxen will lick up the grasse of a field they are put into, leaving the ground bare where they go, so that it is high time for us to look about us, and to bandy our selves to fight with them. And indeed however their fear were causelesse now, because the Lord had charged the Israelites not to meddle with the Moabites, as is before noted, yet in future times even this people of Moab were subdued by the Israelites, though not utterly destroy••d, to wit, in the dayes of David, 1. Chron. 18. 2.

Vers. 5. He sent messengers therefore unto Balaam the s••nne of Beor, &c.]

This Balaam was a Southsayer, famous for his inchantments and divinations in those times, as is evident, Josh 1••. 22. Balaam also the sonne of Beor, the South∣sar••r, and Numb. 24. 1. And when Balaam saw that it pleased the Lord to blesse Israel, he went not, as at other times▪ to seek for inchantm••nts; he is called a pro∣p••et, 2. Pet. 2. 16. The dumb a••s•• speaking with mans voice forbad the madnesse of the prophet, not onely because he used by his divinations to foretell things to come, but also because God did at present in the passage of this story guide him to prophecy of things that were long after to come to passe; and we know the gift of prophecy is a common gift, which may be conferred upon a wicked man: and it is like Balack sent to him, as to a prophet, that had from God this gift of divining,

and that by his curses and inchantments the Israelites might be weakened, and the more easily overcome. He is here described by his parentage, that he was the sonne of Beor, who is also called Bosor, 2. Pet. 2. 15. Following the way of Balaam the sonne of Bosor; secondly, by his countrey, whither Balak sent to him, to wit, Pethor, which was a city in Mesopotamia or Aram, Deut 23. 4. Because they hired against thee Balaam the sonne of Beor, of Pethor of Mesopotamia, to curse thee; in the East countrey, Numb. 23. 7. Balak the king of Moab hath brought me from Aram, out of the mountains of the East (and the Eastern land was infamous for divina∣tions and such like arts, Esa. 2. 6. Therefore thou hast forsaken thy people, the house of Jacob: because they be replenished from the East, and are southsayers like the Philistines) and was seated nigh to the river of that land, which was Euphrates▪ for that was the great river of Mesopotamia.

Behold, there is a people come out of Egypt.]

That is, injuriously invading coun∣treys they have no right; unto this he seeks to perswade Balaam, by shewing him the justnesse of his cause.

Behold, they cover the face of the earth, they abide over against me.]

That is, in a countrey bordering upon mine.

Vers. 6. Come now therefore, I pray thee, curse me this people, &c.]

This he speaks, as supposing his presence necessary for the accomplishment of that great work for which he sent to him: whence is that also. ver. 41. Balak took Balaam, and brought him up into the high places of Baal, that thence he might see the ut∣most part of the people. Amongst other grounds of this conceit, one might be, that beholding the Israelites, his speech might have more vehemency of spirit and better effect, as he supposed; and indeed it is said concerning Elisha, when he cursed the children that mocked him, 2. Kings 2. 24. that he turned back and looked on them, and cursed them in the name of the Lord: how effectuall curses duly pronounced by the Prophets of God were, we may see in that, 2. Kings 2. 24. And he turned back and looked on them, and cursed them in the name of the Lord: and there came forth two she-bears out of the wood and tare fourtie and two children of them. Balak had the like conceit of this famous false prophet, and therefore desires that he would curse Israel, that is, that he would first by his inchantments procure them to be accursed of God, and then pronounce this curse against them.

Vers. 8. Lodge here this night, and I will bring you word again as the Lord shall speak unto me.]

It is evident that Balaam was a sorcerer, as is noted from Josh. 13. 22. and he was likewise an idolater, for we see afterwards, chap. 23. 12. that he offered sacrifices upon Baals high places; and how then doth he speak here of the Lord Jehovah, as it is in the text, I will bring you word again as the Lord, or Jehovah, shall speak unto me? I answer first, that it is most probable that some small remainders of the knowledge of the true God were still left amongst these idolatrous nations, that were the posterity of Abraham and Lot, yea and that they did make profession of worshipping the true God, though withall they worshipped other false gods too: and so I conceive it was with Balaam, and therefore, vers. 18. he calls God the Lord his God, and so though he were an idolater and a south∣sayer, yet he might pretend himself to be a Prophet of the Lord Jehovah too: and

secondly, this amongst other things was a part of the magick skill of their south∣sayers in former times, that when they were by inchantments to seek the ruine of any people, they used to deal with that God who was the defender of that people, whom they called their t••telary God: for this is clear in profane Writers, that when the Romanes intended to besiege any city, their priests were wont first to call out that God under whose tutelage or protection that city was, and to promise him more ample place and honour among them: and thus some conceive that Balaam undertook to enquire of the Lord Jehovah, whom he knew to be the God of the Hebrews, to see whether he might be taken off from defending them. But the first, I conceive, is the truest answer. However, the reason why he desired these men to stay all night was, because in the night he used to have his revelations and to pra∣ctise his inchantments.

Vers. 9. And God came unto Balaam, &c.]

Not by the force of Balaams in∣chantments, but of his own will doth God here come unto Balaam, as of old he hath often for his peoples sake revealed his will to wicked men, as to Pharaoh, Gen. 41. 25. and to Nebuchadnezzar, Dan. 2. 45.

Vers. 13. Get you into your land: for the Lord refuseth to give me leave to go with you.]

Thus he speaks like a mercenary prophet, loth to displease, and desi∣ring the proffered gain: he onely makes known one part of Gods speech, that he was forbidden to go with them (thereby intimating that the fault was not in him, and that if God would yield him liberty to gratifie the King, he should be glad of it) whereas had he truly added the other part of Gods speech, thou shalt not curse the people, for they are blessed, this might have cut off all occasions of farther sending.

Vers. 15. Balaam refuseth to come with us.]

Balaam told the Elders lesse then God spake to him, and now they tell Balak lesse then Balaam told them: it was onely Balaam refuseth to come, as if God had not forbidden him; and thus occasion is given for further mischief.

Vers. 18. I cannot go beyond the word of the Lord my God, to do less•• or more.]

My God, that is, the God with whom I have to do in this businesse, or rather the God whom I serve: for hereby it seems very probable that Balaam the Syrian (& so happely the people amongst whom he lived) had some knowledge of the true God, & pretended he worshipped him, though withall he worshipped otheridol-gods. And in∣deed that other nations had some knowledge of Jehovah is manifest in Jobs history.

Vers. 19. Now therefore, I pray you, tarry ye also here this night, &c.]

This desire of Balaam, that these messengers would stay also one night, to see what God would yet say unto him, when God had already before peremptorily charged him that he should not go to Balak, discovered plainly that he still lingered after Ba∣laams gifts and preferments, and was sorry that he was restrained from cursing Is∣rael; and accordingly therefore God gave him an answer, as it follows, in the next verse▪ giving him liberty to go, but intending it should be to the confusion and ruine both of him and the King that had sent for him.

Vers. 20. If the men come to call thee, arise up and go with them, &c.]

As if the Lord had said, they importune thee, and thou me, since thou wilt needs go, ••o: as God sometimes in wrath gives wicked men their desires▪ so the Lord now

bad Balaam go (Psal. 81. 11, 12. My people would not hearken to my voice, and Israel would none of me; So I gave them up unto their ow•• hearts lust, and they walked in their own counsels) withall also intending to gloryfie himself by forcing him to blesse the Israelites.

Vers. 22. And Gods anger was kindled because he went, &c.]

For the Lords bidding him go in such a manner, vers. 20. was not an approbation of his journey: besides, he went no doubt with a purpose to curse them, wherewith he must needs provoke God. See Deut. 23. 5. The Lord thy God would not h••arken unto Ba∣laam, but the Lord thy God turned the curse into a blessing unto thee.

Now he was riding upon his asse, and his two servants with him.]

The rest of the company going before, his two servants attended upon him: and this, I con∣ceive, is added, as an amplification of the following miracl••, that the asse saw the Angel, when neither Balaam nor his servants perceived any thing.

Vers. 23. And the asse saw the Angel of the Lord standing in the way, &c.]

The Angel no doubt appeared in a visible shape, and the dull asses eyes were opened to see him, and his sword drawn in his hand, a signe of Gods wrath against Ba∣laam, and the vengeance that at last befell him: and thus this wizzard, who was accustomed to visions and revelations, yet saw not now what the asse saw (God restraining his eyes and the eyes of those that were with him, as we reade the like, Dan. 10. 7. I Daniel alone saw the vision: for the men that were with me saw not th•• vision) and so was confounded in his wisdome by a base and contemptible creature, according to that of the Apostle, 1. Cor. 1. 19. I will destroy the wis∣dome of the wise, and will bring to nothing the understanding of the prudent.

And the asse turned aside out of the way, and went into the field.]

By this and the following passages the Lord by this dumb beast reproved the foolishnesse or madnesse of the Prophet, 2. Pet. 2. 16.

Vers. 24. But the Angel of the Lord stood in a path of the vineyards, &c.]

Thus God proceeding by degrees makes the sottishnesse of the Prophet the more e∣vident and inexcusable.

Vers. 28. And the Lord opened the mouth of the asse, &c.]

That is, by his al∣mighty and supernaturall power God caused the dumb and unreasonable beast to speak understandingly: the devil, when he would tempt to sinne, chose the serpent for his instrument, the most subtle beast of the field; but God to rebuke the wiz∣zard useth the asse, the most silly of all beasts: Gods infinite power is best magni∣fied by weak instruments, 1. Cor. 1. 27. But God hath chosen the foolish things of the world to confound the wise.

Vers. 29. And Balaam said unto the asse, Because thou hast mocked me, &c.]

The wroth and fury of Balaam, the blindnesse, sottishnesse, and hardnesse of heart, whereto he was given over of God, may be thought probably the cause that Ba∣laam was not terrified with this mon••••rous accident, but replies to the asse as to a reasonable creature. But withall I conceive his being inured (as sorcerers and witches are) to hear evil spirits speak in s••ch bruit beasts was a great reason that he was not astonished with it, as other me•• would have been, and as happely his servants were, though it be not here expressed.

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Vers. 32. Behold, I went out to withstand thee because thy way is perv••rse before me.]

That is, in desiring so earnestly to go to Balak, notwithstanding I did so abso∣lutely charge thee to the contrary, and in going now with a purpose of cursing my people, though I have told thee again and again that thou shouldst not ••urse them.

Vers. 34. And Balaam said unto the angel of the Lord, I have sinned, &c.]

That is, in smiting of the asse, as the following words seem to imply, I have sinned; for I knew not that thou stoodest in the way against me. But his covetousnesse and desire to earn the wages of unrighteousnesse by cursing Gods Israel he still cherish∣eth in his heart, as his faint proffering to turn back doth evidently shew. He could not but know that what he went about was evil and displeasing to God, wherefore else did the Angel of God oppose him in the way with a drawn sword? yet how faintly he speaks? If it please thee, I will get me back again, that is, fain he would go, but if necessity constrain him he will turn back.

Vers. 35. And the Angel of the Lord said unto Balaam, Go with the m••n.]

That is, since nothing will restrain thee, go. See the note upon vers. 20.

Vers. 36. And when Balak heard tha•• Balaam was come, he went out to me••t him.]

This going forth to welcome him and entertain him with honour, as like∣wise his feasting of him, ver. 40. proceeded, first, from joy, because he made full account now that he should vanquish the Israelites; s••condly, from his respect of Balaam, as false prophets are still respected of wicked rulers, because they serve their lusts; thirdly, from a desire hereby to engage Balaam to him that he might not re∣fuse to gratifie him in that about which he was sent for.

Vers. 38. And Balaam said unto Balak, Lo, I am come unto thee: have I now any power at all to say any thing, &c.]

This he sayes to excuse himself, and prevent the Kings displeasure, if it should fall out otherwise the•• he d••sired.

Vers. 40. And Balak offered oxen and sheep, and sent to Balaam.]

For thus in those times they used to feast with part of their sacrifices.

Vers. 41. And brought him up into the high pl••ces of Baal.]

As no doubt hoping in this place, consecrated to the worship of Baal, they should find their God the more propitious to them; as also because the height of the place gave advantage for the seeing of the Israelites, being it seems a good way off from them in the plains of Moab, yet not so farre but that from this high mountain they might be discerned, yea for the seeing of them all, even to the utmost part of the people; whereby it appears that the sight of them was judged necessary that his curse might be the more powerfull and effectuall. See the note above upon vers. 6.

CHAP. XXIII.

Vers. 1. ANd Balaam said unto Balak, Build me here seven altars, &c.]

In this they prepared to sacrifice to Jehovah (though they were in Baals high places) that they might obtain leave of him to curse his people; and there∣fore vers. 3. Balaam goes to see what answer the Lord, that is, Jehovah, would upon these sacrifices return him, & vers. 4. when God met him, he told him what he h••d don••. Nor need this seem strange: for thus idolaters, in hope to obtain their

purposes, have been usually drawn to communicate with all religions, true or false, and to make a sinnefull mixture of them, 2. Kings 17. 28, 29. Then one of the pri••sts, whom they had carri••d away from Samaria, came and dwelt in Bethel, and taught them how they should fear the Lord. Howbeit every nation made gods of their own, and put them in the houses of the high places, which the Samaritans had made. Acts 17. 23. As I passed by and beheld your devotions, I found an altar with this inscription, To the unknown God. As for the number of their altars and sacrifices, idolaters and sorcer••rs have still attributed much to odde numbers, Nu∣mer••d••us impare ga••det, especially to this number, seven; but yet I make no question, but as the choice of these clean beasts, bullocks and rammes, was a remain∣der of the worship of God, which even from their ancestours, who were true wor∣shippers of the true God, was derived to them (viz. Lot, Abraham, &c.) and so still continued amongst these idolaters; so also the appointing of seven altars and twice seven sacrifices might spring at first from some tradition received from their fathers, that God was much delighted with this number, which they might inferre from such directions as was that of the Sabbath; and indeed we see this number was sanctified of God for many mysteries, yea particularly in sacrifices; Job 42. 8. Take unto you seven bullocks, and seven rammes, and go to my servant Job, and offer up for your s••lves a burnt-offering. 1. Chron. 15. 26. And it came to passe when God helped the Levites, that bare the ark of the covenant of the Lord, that they offered seven bullocks and seven rammes. 2. Chron. 29. 21. And they brought seven bullocks and seven rammes and seven he-goats for a sinne-offering; yet herein they became vain in their imaginations, Rom. 1. 21. for holy men used still but one al∣tar, Gen. 8. 20. And Noah builded an altar unto the Lord; and multiplying al∣tars is a sinne, Hos. 8. 11. Because Ephraim hath made many altars to sinne, altars shall be unto him to sinne.

Vers. 3. And Balaam said unto Balak, Stand by the burnt-offering.]

This Balaam enjoyned Balak, not so much that th•• birds should not come at the sacri∣fices, as that standing so he might present himself before God, in hope and expecta∣tion that by the virtue of that sacrifice God would accept of him, and perform his desire against his enemies; and under this ••appely was implyed also, that standing so he should pray for good successe.

And I will go, &c.]

That is, into some solitary place in the top of that hill, there to seek for enchantments and signes of good luck, chap. 24. 1. (as sorcerers are wont to choose solitary places, wherein to excercise their feats of divination and witchcraft) and to see if the Lord would appear to him, as knowing that God did usually appear to men when they are alone.

Vers. 4. And God met Balaam.]

Not by the force of his enchantments, but vo∣luntarily, for the hardening of Balaam and the good of his people.

And he said unto him, I have prepared seven altars, &c.]

He boasts of his sa∣crifices, that God might be pleased upon this service done him to hearken to Balak.

Vers. 5. And the Lord put a word in Balaams mouth, &c.]

That is, he ap∣pointed him what he should say: not regarding his sacrifices, the Lord forced him to blesse the Israelites, and yet all this while his heart was the same that it was be∣fore,

he could not say as David did, Psal. 116. 10. I believed, therefore have I spoken: he did not eat Gods words, as Jeremy did, Jer. 15. 16. Thy words were found and I did eat them, and thy word was unto me th•• joy and rejoycing of mine heart; onely there was a word put into his mouth.

Vers. 7. And he took up his parable, &c.]

By a parable is usually meant a grave speech, containing excellent matter of doctrine and instruction, Job 27. 1. especi∣ally when it is delivered in a high strain of language, figurative expressions, and a certain splendour of words more then usuall, which though they carry a kind of majestie in them, and make the hearers the more attentive, even as to the oracles of God, yet they are withall dark and obscure, Ezek. 20. 49. Then said I, Ah Lord God, they say of me, Doth he not speak parables? John 16. 25. These things have I spoken unto you in prov••rbs, or, Parables, &c.

Balak th•• king of Moab hath brought me from Aram, &c.]

To wit, Aram Naharaiim, which was Mesopotamia, Deut. 23. 4. They hired against thee Balaam the sonne of Beor, of Pethor of M••sopotamia: and thus God by Balaams own mouth taxeth Balak for sending twice so farre off for him, who now must blesse in stead of cursing.

Vers. 8. How shall I curse when God hath not cursed, &c.]

That is, I cannot curse: for when God restrains not men, they may curs•• whom God hath not cursed.

Vers. 9. For from the top of the rock•• I see him, and from the hils I behold him.]

Which is all one as if he had said, And indeed the very sight of them is full of ma∣jesty and terrour, as of a people blessed of God: for though I be farre off from them, which might make them seem little in mine eyes, yet the spirit of God hath lifted me up, that even hence I behold them, and oh how full of terrour and majesty is the sight of them! such as makes it evident that God hath blessed them, and that it is in vain for man to think of cursing them.

Lo, the people shall dwell alone, and shall not be reckoned among the nations.]

This I conceive is a prediction, first, that God would cast out the inhabitants of Can••an, and plant them in their stead, and so they should dwell alone, and have the land to themselves, not living now, as formerly in Egypt, as sojourners and mixt with other nations, but as a nation and people of themselves, living in a land of their own, under the government of their own laws and Princes; and secondly, that they should live in plenty and safety, having neither need nor fear of other people: for so dwelling alone implyeth a security from evil, as in Jer. 49. 31. Arise, get you up unto the wealthy nation, that dwelleth without care, saith the Lord, which have ne••ther gates nor barres, which dwell alone; and thirdly, that no na∣tion should be worthy to be compared with them, and that chiefly because they should be Gods peculiar people, Exod. 19. 5. and separated from other people, Levit. 20. 24. I am the Lord your God which have separated you from other nations.

Vers. 10. Who can count the dust of Jacob, and the number of the fourth part of Israel?]

That is, it is not possible to count the number of this people, who are ••s the dust that covers the face of the earth, no not of one fourth part of them. In∣deed

this is meant principally of the uncountable number of Gods Isra••l he••eaf••er, that spirituall seed of Abraham and Israel, that was to be gathered throughout the world by the preaching of the Gospel, of whom that promise made to Abraham, whereto this prophecy seems to have reference, was chiefly intended, Gen. 13. 16. I will make thy seed as the dust of the earth, so that if any man can number the dust of the earth, then shall thy seed also be numbred. But yet it is spoken too of the wonderfull number of this people at present: for in that expression, and the number of the fourth part of Israel, there seems to be a manifest allusion to the number of the Israelites pitching their tents, who lay about the tabernacle in foure camps or squadrons.

Let me die the death of the righteous, &c.]

Thus he prophecyeth their happinesse also in the world to come.

Vers. 13. And Balak said unto him, Come, I pray thee, with me unto another place, &c.]

The reason why Balak desired Balaam to remove to another place was, first, because he conceited that another place might prove more lucky and successe∣full then the first had done, where they had offered their sacrifices: for idolat••rs were alwayes wont to ascribe much to the luckinesse of times and places, and we see that therefore when he could not prevail there neither, for the cursing of the Is∣raelites, he removed yet to a third place, vers. 27. and secondly, because he hoped to place him more conveniently in regard of his seeing the Israelites, as it is evident in the following words, thou shalt see but the utmost part of them, and shalt not se•• them all: for either Balak suspected, that when before he saw all the army of Israel, there might be some amongst them that might not be cursed, and therefore now re∣solved to carry him where he should onely see a part of them; or else he might think that the sight of their multitudes might so dismay and damp his spirit that he was not able to curse them, which happely those former words of Balaam, vers. 10. did occasion him to think, Who can count the dust of Jacob, &c. and therefore, whereas before he was carefull to place him where he might see them all, even to the utmost part of the people, chap. 22. 41. now he carried him where he might see them, as still judging that necessary for the work in hand, but yet where he might see but the utmost part onely and not see them all.

Vers. 14. And he brought him into the fi••ld of Zophim.]

That is, the field of the spies or scoutwatches, a place it seems so called, because there they kept the watch of the countrey.

And built seven altars, &c.]

So prosecuting their wickednesse still under colour of religion. See the note upon vers. 1.

Vers. 15. Stand here by thy burnt-offering, &c

See the note upon vers. 3.

Vers. 16. And the Lord met Balaam and put a word in his mouth.]

See the note upon vers. 4.

Vers. 18. Rise up, Balak, and hear, &c.]

Hearken with reverence to the message brought thee from God, as Judg. 3. 20. when Ehud told Eg••on that he brought him a message from God, it is said that he arose out of his seat.

Vers. 21. He hath not beheld iniqurry in Jacob, neither hath he seen perverse∣nesse in Israel.]

This is added as a reason why there was no hope that God should

be brought to give way that the Israelites should be cursed, to wit, because the Lord imputeth not iniquity to them, but covereth and pardoneth their sinnes, so that they are still lovely and amiable in his sight.

The Lord his God is with him, and the shout of a King is among them.]

That is, God reigneth as a king amongst them. Hereby also I conceive is meant the faith, joy, boldnesse and confidence of Gods people in him their king and governour, as when a king comes amongst the armies of his people, he is received with joyfull shoutings and acclamations, and when he goes forth to battel with them, he goes accompanied with the sound of trumpets and shouts of the people, fignes of their joy and courage; so it fared with the Israelites, because of Gods presence amongst them to protect and defend them, 1. Sam. 4. 5. And when the ark of the covenant of the Lord came into the camp, all Israel shouted with a great shout, so that the earth rang again. 2. Chron. 13. 12. And b••hold, God himself is with us for our Captain, and his priests with sounding trumpets to cry alarm against you, O children of Israel; and indeed the expression here used may also have reference to their silver trumpets, chap. 10. 9.

Vers. 22. God brought them out of Egypt.]

He tells Balak this in answer to that complaint of his, chap. 22. 5. Behold, there is a people come out from Egypt, to wit, that they came not out of Egypt themselves, but God brought them up; and with∣all implyes from that former deliverance both Gods constant purpose of doing good to them, and how unable their strongest enemies should be to resist them.

He hath as it were the strength of an unicorn.]

That is, his strength is unresist∣able, as is that of the unicorn, Job 39. 9, 10, 12. Besides, it may have reference to that speciall virtue in the uni••orns horn against poyson, because even so the virtue of Gods grace in Israel was a preservation against all enchantments and divinati∣ons, vers. 23. Surely there is no enchantment against Jacob, neither is there any divination against Israel.

Vers. 23. According to this time it shall be said of Jacob, &c.]

That is, from this time forward.

Vers. 24. B••hold, the people shall rise up as a great lyon, &c.]

This must be un∣derstood of their vanquishing both temporall and spirituall enemies. See the note upon Gen. 49. 9.

Vers. 28. And Balak brought Balaam to the top of Peor, &c.]

One of the high places of Baal the god of Moab, called Baal-Peor, chap. 25. 3. where he had a place called Beth-Peor, Deut. 3. 29.

CHAP. XXIV.

Vers. 1. ANd when Balaam saw that it pleased the Lord to blesse Israel, &c.]

That is, when he saw that there was no likelyhood of getting leave of God to curse this people, he resolved not any more to seek for enchantments, but set his face towards the wildernesse, that is, towards the place where Israel lay en∣camped, with a full purpose that he would now curse them, without asking God leave to do it. Hereby it is evident that formerly when Balaam left Balak standing

by his altars, and went aside to see what God would say to him, he used by ••n∣chantments (that is, some of those magicall arts, which sorcerers use) to seek li∣berty to curse the Israelites, yea happely he did by these diabolicall wayes seek to obtain leave of God to do it (for it is no more strange that men should in∣quire of God by wayes abominable in Gods eyes, then that they should worship the true God with a super••titious and idolatrous worship) well, but now having by experience found that it pleased the Lord to blesse Israel, and that there was no hope to get leave to curse them, he went not as at other times to seek for inchant∣ments, saith the text: and why so? not because his wicked heart was now changed, or that he did now give over his desire or purpose of cursing the Israelites; for why then was he now come with Balak to mount-Peor to see if from thence he might curse them, as it is said in the latter end of the foregoing chapter; and why had he there erected altars, and provided sacrifices, as before? No, but perceiving that nei∣ther by his inchantments, nor by any other way, he could winne the Lord to let him curse them, he resolved now to give over that course, & would no more go aside to see what answer God would put into his mouth, but was fully determined to prevent God, and suddenly to curse the people, before he had any charge to the con∣trary. And indeed there might be a speciall aim of providence in this, that he was re∣strained from practising his inchantments at this time, when he was to deliver those glorious prophecies concerning the Messias, and concerning Gods people, which are afterwards related in the sequele of the chapter, to wit, lest those inchantments foregoing these prophecies might seem to stain or weaken the credit of them.

Vers. 2. And Balaam lift up his eyes, and he saw Israel abiding in his tents according to their tribes.]

And so was even by that goodly and glorious sight of their multitude and order appalled and astonished; for this is mentioned as the out∣ward means whereby God did beforehand, as it were, prepare him that he might be the fitter to blesse in stead of cursing.

And the spirit of God came upon him.]

That is, suddenly the spirit of God came upon him, and so by his almighty over-ruling power constrained him to blesse those whom he resolved to curse, but first it seems cast him into a trance, as we see ver. 4. and 16.

Vers. 3. And he took up his parable, and said, Balaam the sonne of Beor bath said.]

God was herein much magnified, that he should blesse his people even by Balaam a sorcerer, a false prophet, who desired to curse them. And this circum∣stance therefore tending so much to the glory of God, Balaam him••el•• is here forced to publish: as if he had said, He whose power to curse was so much relied on, and who bent himself herein to satisfie Balaks request, even he both must and will af∣firm it, and stand to it, that Israel shall be blessed.

The man whose eyes are open hath said, &c.]

If we should reade these words as most Expositours understand them in the Hebrew, and as they are therefore ••••ndred in the margin of our Bibles, And the man who had his eyes shut hath said, either they must be meant of the closing up of his bodily eyes, to wit, in his sleep, or in the trance he fell into, when these things were revealed to him of God, which he meant now to utter; or secondly, of the blindnesse and ignorance of the eyes of

h••s mind, to wit, that before God revealed these things to him, he was utterly ig∣norant of ••hem, and whilest he pretended himself a Prophet, yet he was indeed a blindwretch, and knew nothing to speak of; or thirdly, of his propheticall visions, to wit▪ that he was a man of a shut or hidden eye, one that had another manner of eye to see withall then other men bad, a man that could see the secret and hidden things of God. But now if we reade the words as they are in our Bibles, And the man whose eyes are open hath said, then it is plain that they are meant of that ex∣traordinary knowledge of things which by the spirit of prophecy was revealed to him, and in r••gard whereof the Prophets were of old called Seers, 1. Sam. 9. 9. Thus saith the man whose eyes are open, that is, the man whose eyes God hath in a supernaturall manner opened to see things to come: and his aim in these words must needs be, to stirre them to receive what he spake as that which did certainly come from God. And so much indeed the following words in the text do, as it were by way of explanation, more clearly deliver, He hath said which heard the words of God, which saw the vision of the Almighty, falling into a trance, but having his eyes open, where also it seems evident that when at first the spirit of God came upon him, ver. 2. it cast him into a trance (tho••gh it were not the••e expres∣sed, because it was to be expressed here) and that this was usuall with the Prophets, we may see in many places, as Gen 15. 12. Dan. 8. 17, &c.

Vers. 5. How goodly are thy tents, O Jacob, and thy tabernacles, O Israel, &c.]

This and that which followeth in the next verse, is not meant of the goodly sight which their tabernacles at present yielded, in regard of that admirable order wherein they were severally ranked under their severall ensigne•• ••nd standards, but ••lso that herein as in a lively figure the Lord did shew the great felicity of his Church and people, not onely in regard of th••t goodly and pleasant land which the Lord had provided for their habitation but also in regard of the variety of all o∣ther good blessings, which God should conferre upon them, wherein they should be a wonder and admiration to all that took notice of it.

Vers. 6. As the valleys are they spread forth, as gardens by the river side, &c.]

The Israelites, and so consequently also the Ch••rch of the Gentiles, the spirituall seed of Abraham, are here compared to valleys spread forth, to signifie the large extent of the Church; and secondly, they are compared to fruitfull valleys and gardens enclosed, set with pleasant and wholsome plants, and kept alwayes fresh and fruitfull by the wa••ring of rivers, yea even in times of scorching heat and drought, to signifie both that God would abundantly ble•••••• his people with tempo∣rall blessings, at least that they should still be preserved and upheld in times of greatest trouble, according to that, Esa. 58. 11. The Lord shall guide thee conti∣nually, and sat is fie thy soul in drought, and make fat thy bones; and thou shalt be like a watered garden, and like a spring of water, whose waters fail not; as like∣wise that he would richly blesse them with spirituall gifts and graces, by means of the word and spirit, which as a river refresheth and comforteth his people, of which the Psalmist speaketh, Psal. 46. 4. There is a river, the streams whereof shall make glad the city of God; and the prophet, Joel 3. 18. A fountain shall come forth out of the house of the Lord, and shall water the valley of Shittim. Thirdly,

they are compa••ed to the trees of lign-aloes which the Lord hath planted, both to signifie how wonderfully through Gods blessing they should grow and prosper (••or those trees are said to be planted of the Lord which prosper above the ordinary course of nature, above that which by the skill and industry of men they were like to reach▪ Psal. 104. 16. The trees of the Lord are full of sappe, the cedars of Le∣banon which he hath planted) as also what a good fame and report the people of God should have farre and near; for the tree lign-aloes is a certain tree growing in Arabia and India, which giveth a very sweet odour, and may therefore be an embleme of the sweet fame and report which the Church should have for her graces and holy righteous life, in regard whereof the Church is also elsewhere compared to the rose and lilly, Cant. 2. 1, 2. and lastly, they are compared to cedar trees be∣side the water, which are great, tall, and very durable, and hereby therefore is sig∣nified the great growth of Gods people, together with the stable and flourishing glory of their kingdome, according to that of the Psalmist, Psal. 92. 12. 13. The righteous shall flourish like the palme tree, he shall grow like a cedar in Lebanon, &c. and that of the Prophet concerning the Assyrian, Ezek. 31. 3 Behold the Assyrian was a cedar in Lebanon with fair branches, and with a shadowing shroud, and of an high stature,—The waters made him great, the deep set him on high, &c. How this was accomplished we see partly in the flourishing estate of the Israelites in Solomons dayes, but especially in the exceeding glory of Christs kingdome.

Vers. 7. He shall poure the water out of his buckets and his seed shall be in ma∣ny waters.]

This branch of Balaams prophecy is very difficult. Most Expositours understand it of the wonderfull increase of Israels poste••ity, and that thus. By the water poured out of his buckets they understand his children flowing out of his loyns, and that as alluding to the way of naturall generation, whence it is, they say, that the Scripture doth usually speak of the propagation of children under the ••imilitude of waters flowing out of fountains, cesterns, buckets, and the like, as Esa. 48. 1. Hear ye this, O house of Jacob, which are called by the name of Israel, and are come forth out of the waters, that is, out of the fountain, of Judah; and again, Psal. 68. 26. Blesse ye God in the congregations, even the Lord, from the fountain of Israel, and so also Prov. 5. 15, 16, 17. where Solomon speaking of wife and children in the lawfull state of marriage, saith, Drink waters out of thine own cestern, and running waters out of thine own well. Let thy fountains be dis∣persed abroad, and rivers of water in the streets: Let them onely be thine own, &c. and so accordingly they understand the second clause, and his seed shall be in many waters, to wit, that his pos••erity should increase unto many people: for so they say that by many waters in the Scripture is frequently meant many people, as Revel. 17, 15. and in many other places. But this exposition seems to many some∣what hard; and indeed though that last clause be understood of the great increase of Israels posterity yet I should rather think there is an allusion therein to the great increase of seed ••own in well-watred grounds, to wit, that his posterity should wondrously grow up and increase, as seed sown thus in many waters. Others a∣gain understand the first clause of the streams of the word of salvation, which from

the Israelites should be poured forth amongst oth••r nations, according to that of the Prophet, Esa. 2. 3. Out of Zion shall go forth the Law, and the word of the Lord from Jerusalem; and then the second clause they understand not onely of the civil increase of his posterity, growing up as seed sown in moist grounds, but also of their flourishing in grace and growing up unto life everlasting. But in the last place there is another exposition, to wit, that this also is meant, as that which went before, either particularly of the fruitfulnesse of the land of Canaan, to wit, that they should have abundance of water, which they might as they had need poure plentifully out of their buckets (and this was no small blessing in those East∣ern countries) so that their seed sown should flourish exceedingly▪ as corn must needs do that is sown in such watry grounds; or else generally of their flourishing es••ate in all regards, by reason of the blessing of God upon them and their labours, which should make them as grounds that have dayly buckets of waters poured out upo•• them, and as corn that is sown in watry grounds, which must needs flourish and grow mightily, whence is that, Esa. 32. 20. Blessed are ye that sow beside all waters, that send forth thi•• her the feet of the ox and the asse.

And his King shall be higher then Agag, &c.]

That is, then all the Kings of the earth: for though the Kings of the Amalekites be here onely instanced in (who were called by this name Agag, as the Egyptian Kings by the name Phara••h) be∣cause they were now most po••ent, ver. 20. Amalek was the first of the nations; yet under this all other Kings are comprehended. This was fulfilled in Saul, 1. Sam. 15. 7, 8. And Saul sm••te the Amalekites from Havilah untill thou comest to Shur, that is over against Egypt: And ••e took Agag the King of the Amalekites alive, and utterly destroyed all the people with the edge of the sword; and so also in the glory of Israels kingdome in David and Solomons dayes, but especially in Christ, Psal. 89. 27. Also I will make him my first-born, higher then the Kings of the earth.

Vers. ••. God brought him forth out of Egypt, he hath as it were the strength of an unicorn.]

See the note upon chap. 23. vers. 22.

Vers. 9. He couched, he lay down as a lion, &c.]

Which is meant of their safe and secure peace. See the note upon Gen. 49. 9.

Vers. 11. I thought to promote thee unto great honour, but lo, the Lord hath kept thee back from honour.]

That is, blame not me therefore for giving thee no reward for taking so long a journey, but blame thy God, &c.

Vers. 12. And Balaam said unto Balak Spake I not also to thy messengers, &c.]

That is, you have no cause to blame me: I could not help it▪ I told you be∣fore I durst not do it without Gods leave.

Vers. 14. I will advertise thee what this people shall do to thy people in the lat∣tor dayes.]

That is, many years hereafter: for though by the latter dayes in the old Test••ment are often meant the times of the Messiah, and much that Balaam af∣terwards saith is concerning the kingdome of the Messiah; yet this expression here must not be restrained to the times of the M••ssiah, because he foretells many things that were to be partly accomplished in the dayes of David, which was about foure hundred years after this; but by the latter dayes here is onely meant that these

things he now would tell him should be done along time af••er this: and this happely he said the rather, because being to tell him of the destruction of his people, the Moabites, by the Israelites, hereby he would in part decline the anger of Balak, by telling him that this should not happen in his dayes.

Vers. 17. I shall see him, but not now; I shall behold him, but not nigh, &c.]

This is meant of that Starre of whom he speaks in the next words, There shall come a starr•• out of Jacob, and a sceptre shall rise out of Israel, which is doubtlesse meant of a king of the seed and posterity of Jacob, who should shine as a starre in the firmament, in regard of the resplendent glory of his person and kingdome, and this king was David or Solomon, as types of Christ; for in their dayes the king∣dome of Israel was raised to an exceeding height of splendour and glory, and David it was that did vanquish the Moabites, 2. Sam. 8. 2. &c. as it is said in the follow∣ing words, that this king should do: and secondly, it was principally Christ him∣self, that king of glory, that enlightner, guide and comforter of his people, who saith of himself, Rev. 22. 16. I am the root and the off-spring of David, and the bright and morning starre, and of whom S. John saith, John 1. 9. That was the true light which lightneth every man that cometh into the world; who was there∣fore, as some conceive, discovered to the Wise men by a starre, Matth. 2. 2. to shew that he was that starre of whom Balaam had long since prophecyed. Now there∣fore whereas Balaam saith here of this king▪ I shall see him, but not now; I shall behold him, but not nigh, either the meaning of this is onely, that what he saith of this king should not be accomplished now in his dayes, nor in the time that was nigh approching, but long ••fter when he should see him, to wit, in his po••terity af∣ter many generations, and then it may be meant either of David or Chri••t; or if it be meant of a personall seeing this starre out of Jacob, then it can be understood onely of Christ, and of the ••ight which such wicked wretches, as Balaam was, shall have of him at the day of judgement: and it is as if he had said, There shall a time come, though it be not nigh at hand, when I shall see him, to wit, when every eye shall see him, Rev. 1. 7. but the wicked afarre off, as it is said, the rich man saw Abraham, Luke 16. 23.

And shall smite the corners of Moab, and destroy all the children of Sheth.]

The meaning of th••s clause is, that the king that should arise out of Israel (of whom he was now speaking) should vanquish and destroy the whole kingdome and peo∣ple of the Moabites: for by smiting the corners of Moab is meant, either his de∣stroying of their Princes, who were the chief strength of their kingdome, as the cor∣ner-stones of a house are the chief strength of a building; or his smiting of the whole countrey in every quarter and corner of it; and by the second clause, and destroy all the children of Sheth, the same thing is repeated in other words, as it is usuall in these prophecies of Bala••m to joyn two severall expressions of one and the same thing. I know that many Expositours hold that by the children of Sheth here are m••ant all the sonnes of men, ••nd that because from Noah, who came from the stock of Sheth, Adams sonne, all nations had their originall; and so they conceive this to be a prophecie of Christ subduing the whole world unto him, and that he should destroy his enemies of all nations that should rise up against him, according

to that of David, Psal. 72. 11. All kings shall fall down before him, all nations shall serve him; and Psal. 2. 8. Ask of me, and I shall give thee the heathen for thine inheritance, and the uttermost parts of the earth for thy possession. But this Exposition for two reasons seems very improbable: first, because it is evident th••t all the severall branches of this prophecy are literally meant of David, though spiri∣tually also of Christ, of whom David was a type. Now this clause, that he should destroy all the children of Sheth, cannot be meant of David, if by the children of Sheth be meant all the nations of the world: and secondly, because whilest Balaam is here fore••elling what should befall the severall neighbouring nations, as the Moabites, the Edomites, the Amalekites, &c. ••t is no way likely that a clause should be here inserted concerning the destruction of all mankind. So that I make no question, but as in the following verse the subduing of the Edomites is foretold un∣der two severall expressions, Edom shall be a possession, and, Seir also shall be a pos∣session for his enemies; so here also the conquest of the Moabites is likewise ex∣pressed, first by smiting the corners of Moab, and then by destroying all the chil∣dren of Sheth, the Moabites being called the children of Sheth, either because some one of their progenitours, the sonnes of Moab, famous in his time, was called Sheth, and thence they were called the children of Sheth; or else because this people did mightily boast of the antiquity of their nation, and so did vainly style themselves the children of Sheth, and so are called by Balaam ironically, by way of deriding them for that their vain boasting, that ancient people the children of Sheth. How this prophecy was literally accomplished in David, is evident, 2. Sam. 8. 2. where it is said that he smote Moab and measured them with a line, casting them down to the ground; even with two lines measured he to put to death, and with one full line to keep alive; and so the Moabites became Davids servants. But withall it is spi∣ritually meant of Christs vanquishing them and all other his enemies, either by his word converting them, or by his power subduing them, and so agreeth with that of the Prophet, Esa. 11. 4. He shall smite the earth with the rod of his mouth, and with the breath of his lips shall he slay the wicked.

Vers. 18. And Edom shall be a possession, Seir also shall be a possession, &c.]

That is, the Edomites that inhabit mount Seir shall also be subdued by the Israelites. This was likewise literally fulfilled in David, of whom it is said▪ 1. Chron. 18. 13. that he put garisons in Edom, and all the Edomites became Davids servants: and thereupon he sung that triumphant song, Psal. 60. 8. Moab is my washpot, over Edom will I cast out my shooe: but especially it was fulfilled in Christ, whose con∣quest over these and other his enemies the Prophet sets forth most gloriously, Esa. 6••. 1, 2. &c. Who is this that cometh from Edom, with dyed garments from Bozrah▪ &c.

Vers. 19. Out of Jacob shall come he that shall have dominion, and shall de∣stroy him that remaineth of the citie.]

That is, of the cities of the Edomites, of whom he had spoken in the foregoing verse. The meaning is, that he should de∣stroy them all, not suffering any to escape, that even those few, that shall shut up themselves in the most fortified places▪ and remain a while safe, when others are de∣stroyed sha••l at length partake with the reft. But in Christ shall this be most emi∣nently

fulfilled, who having destroyed his enemies here with a great destruction, shall at his second coming destroy all that remain.

Vers. 20. Amalek was the first of the nations, but his latter end shall be that he perish for ever.]

That is, thou hast been reputed the first and chief of the nations, and wert indeed the first that made warre against Israel; but as glorious as thou art now, thy end shall be utter destruction: as thou wert the first-fruits of the na∣tions vanquished by the Israelites, so art thou appointed still to be destroyed, till thou be rooted f••om the face of the earth. This was fulfilled in part by Sanl 1. Sam. 15. but principally by Christ.

Vers. 21. And he looked on the Kenites, and took up his parable, &c.]

Not the people of Canaan so called, G••n. 15. 19. for we reade not that they continued un∣destroyed till the Assyrians carryed them away to Babylon, as it is said of these Kenites, vers. 22. But by the Kenites are here meant the Midianites, one principall family or people amongst them being put for the whole nation: for such a people there was amongst the Midianites, whence Jethro Moses father in law, priest of Midian, is called the Kenite, Judg. 1. 16. and his posterity also, Judg. 4. 11. Now Heber the Kenite▪ which was of the children of H••bab the father in law of Moses, had severed himself from the Kenites; and they are next named, because they bordered upon Amalek, and dwelt many of them amongst the Amalekites, 1. Sam. 15. 6. And Saul said unto the K••nites, Go, depart, get you down from among the Amalekites, &c.

Strong is thy dwelling place, and thou puttest thy nest in a rock.]

This he speaks as alluding to their name, for Ken signifieth a nest.

Vers. 22. Neverthelesse the Kenite shall be wasted untill Asher shall carry thee away captive.]

That is, they shall endure much at the hand of severall enemies (which was in part accomplished when the Midianites were vanquished by Gede∣on, Judg. 7. 2.) and shall at length be carryed away captive by the Assyrians, who together with the Jews carried all the nations away round about them, Jer. 25. 9. and particularly we reade of Kenites mentioned after the return of the people out of Babylon, 1. Chron. 2. 55.

Vers. 23. And he took up his parable and said, Alas, who shall live when God doth this?]

In these words are implyed how grievous calamities would in a man∣ner befall all nations when the Assyrians should make that havock, of which he had made mention in the foregoing verse, and when those troubles should happen whereof he prophecyeth in the following words.

Vers. 24. And ships shall come from the coast of Chittim, &c.]

Kittim or Chi••tim was one of Japhets posterity, who seated themselves in Macedonia, Cilicia, Cyprus, and other the Grecian Islands. By Chittim here Expositours therefore do commonly understand Macedonia and other parts of Greece, and thereto agreeth that in 1. Maccab. 1. 1. when it is said that Alexander sonne of Philip the Ma∣cedonian came out of the land of Chittim. But yet because in Dan. 11. 30. it is ge∣nerally almost held that by the ships of Chittim are meant ships that came out of Italy, therefore here also they hold that by Chittim is meant Italy: and indeed it is pro••••ble enough that though the Greek Islands, were ordinarily called Chittim,

yet the Greeks passing over from thence into Italy, and planting themselves there, even Italy was af••erwards also called Chittim, and so both may be here comprehen∣ded under this word Chittim, to wit, both the Greek Islands and Italy. Now concerning these ships that should come from the coast of Chittim, Balaam pr••phecieth here, first, that he should afflict Ashur; secondly, that he should afflict Eber; thirdly, that he also, that is, the people of Chittim, should perish for ever: for the first, that these ships that came from the coast of Chittim, should af∣flict Ashur▪ if we understand by Chittim the Grecians, the accomplishment hereof is clear; for Alexander the great Grecian Monarch did utterly vanquish the Persian Empire, to whom the Assyrians, that came of Ashur, were in subjection, and so made great havock amongst that people; and afterwards they could not but suffer much, when the Seleucidae did continually waste and oppresse them in the trouble∣some dayes of Antigonus and Antiochus. And if we understand by Chittim Italy, even by the Romans out of Italy were the Assyrians afflicted, when they began to ruine the Grecian Empire, to whom that people were then subject; and Dio, that writes the Romane history, reports that Trajan the Emperour did in his time subdue Assyria, and make it a Province. As for the second branch of this prophecy, that ••he ships which should come from the coast of Chittim should afflict Eber, that is, the Hebrews or Jews, this also was partly fulfilled by the Greeks, if you under∣stand them to be the people of Chittim; for they could not but suffer much when the Grecians came to get the dominion over them, and the story of the Maccabees shews how cruelly Antiochus dealt with them; but especially by the Romanes, if we understand them to be the people of Chittim: for by the Romanes they were often sorely distressed, and at length Titus and Vespasian did utterly ruine them. As for the third branch of the prophecy, that he also, that is, the people of Chittim should perish for ever, this hath been already in part fulfilled, both in the utter overthrow of the Grecian Empire, and in the low estate whereto the Romane Empire is fallen, but shall be more fully accomplished when Rome, and her now head, that man of sinne, shall be utterly destroyed, as God hath threatned that he will consume him with the breath of his mouth. & destroy him with the brig••tnesse of his coming, 2. Thess. 2. 8.

Vers. 25. And Balaam rose up, and went, and returned to his place, &c.]

That is, he went away homeward, though it seems he was afterward stayed amongst the Midianites; for among them he was slain, chap. 31. 8. They slew the kings of Mi∣dian; Balaam also the sonne of Beor they slew with the sword. With what shame and confusion of face they now parted asunder, we may easily conceive, being both wholly disappointed of their aims, the false prophet going away without those wages of unrighteousnesse which he had gaped after, and for which he had taken all this pains, and the king having procured nothing by all that he had done, but that the ••eople was blessed whom he desired his prophet to curse; which how great a mercie it was to the Israelites, we may see by the Lords putting them so often in mind of it, as Deut. 23. 4, 5. They hired against thee Balaam, the sonne of Beor, of Pe∣thor, of Mesopotamia, to curse thee: Neverthelesse the Lord thy God would not hearken unto Balaam, but the Lord thy God turned the curse into a blessing unto thee, because the Lord thy God loved thee; and again, Mich. 6. 5. O my ••••ople,

remember now what Balak King of Moab consulted, and what Balaam the sonne of Beor answered him. But though they could not obtain to have Israel cursed, yet before Balaam parted now with Balak, he gave him that pestilent counsel, to wit, to invite the Israelites to their feasts, and so to insnare them and draw them both to whoredome and idolatry, that so the favour of their God, being turned away from them, they might then be exposed to any mischief from their enemies; which how they attempted to put in practise we reade in the following chapter.

CHAP. XXV.

Vers. 1. ANd Israel abode in Shittim.]

This was a place in the plains of Moab, called also Abel-shittim, chap. 3••. 49. where they conti∣nued till after Moses death; for from this Shittim they removed when they went to passe over Jordan into the land of Canaan: and it is the rather noted here, as an aggravation of their sinne, which in this place they fell into with the daughters of Moab, that when God had now brought them to the very borders of the promised land they should there so shamefully sinne against him.

And the people began to commit wheredome with the daughters of Moab.]

This is meant both of bodily and spirituall whoredome: and besides, we must note first, that though it be said generally that the people began to commit whoredome, yet the meaning is onely that some or a great number of the people did so; for all that were guilty of this wickednesse were taken away, and onely those remained alive that did constantly cleave unto the Lord, Deut. 4. 3, 4. All the men that fol∣lowed Baal Peor, the Lord thy God hath destroyed them from among you: But ye that did cleave unto the Lord your God, are alive every one of you this day; and secondly, that though the daughters of Moab be onely here mentioned, yet under these the daughters of Midian are also comprehended: for it is evident that the Is∣raelites did commit whoredome with the daughters of Midian, as we may see ver. 6. where it is said that it was a Midianitish woman, with whom Zimri committed filthinesse, and ver. 16, 17. Vex the Mid••anites, saith the Lord to Moses, and smite them; for they vex you with their wiles, wherewith they have beguiled you in the matter of Peor, &c.

Vers. 2. And they called the people unto the sacrifices of their gods, &c.]

This is added as the effect of their whoredome with the daughters of Moab, whereof he had spoken in the former verse, to wit, that they were then invited by these daugh∣ters of Moab to their idolatrous feasts, and so at length were drawn to open idola∣try. Some indeed conceive that in these words Moses sheweth how they were drawn to commit whoredome with these daughters of Moab, to wit, that first un∣der a shew of friendship they were invited by the Moabites to their idolatrous feasts, and then being there allured by the wanton provocations of their young damsels, they committed filthinesse with them, and so were insnared and drawn further afterwards to fall down and worship their gods. But the order of the words is rather this, that first they committed bodily whoredome with the daughters of Moab (for that is principally intended, vers. 1. and therefore S. Paul speaks of this

as that which was the first originall cause of all the evil that now befell them, 1. Cor. 10. 8. Neither let us commit fornication, as some of them committed, and fell in one day three and twenty thousand) and then afterwards they were drawn by d••grees to the idolatry here mentioned. It seems therefore that the Moabites, under a pretence of peace and amity▪ got some opportunity to have their fair dam∣sels allure some of the Israelites to uncleannesse, and then having intangled them in this sinne, they called them unto the sacrifices of their gods, that is, to the feasts they made with their sacrifices, and so they went and did eat with them, which was of it self idolatry, they that eat of the sacrifices being partakers of the altar, 1. Cor. 10. 8. and a sinne which God had expressely given them warning of, to wit, that they should take heed lest the people sacrificing unto their god, any one should call them▪ and they should eat of his sacrifice, Exod. 34. 15. and then being thus farre fallen away, they were easily wonne to open idolatry, even to bow down to their gods and worship them. And all this the Moabites did by the counsel of Balaam, who knew there was no other way to endanger the Israelites, as it is evident chap. 31. 16. Behold, saith the Lord of the Midianitish women, these caused the children of Israel, through the counsel of Balaam, to commit a trespasse against the Lord in the matter of Peor; and Rev. 2. 14. where it is said that Balaam taught Balak to cast a stumbling block before the children of Israel, to eat things sacrificed to idols and to commit fornication.

Vers. 3. And Israel joyned himself unto Baal-peor.]

This Baal-peor was an idol-god of the Moabites, so called from the mountain Peor, chap. 23. 28. where this idol was worshipped. And to this idol Israel is said to have joyned himself, in reference to that spirituall adultery they committed by worshipping this idol; as for the same reason the Scripture useth a like expression, Hos. 9. 10. where it is said that the Israelites went to Baal-peor, and separated them selves unto that shame.

And the anger of the Lord was kindled against Israel.]

Herein also is implyed the effect of Gods anger, to wit, that hereupon the plague brake in upon them, Psal. 106. 29. whereby there fell in one day three and twenty thousand.

Vers. 4. And the Lord said unto Moses, Take all the heads of the people, and hang them up, &c.]

Some Expositours understand this thus, That the Lord here enjoyneth Moses to take all the heads of the people, that is, to gather together all the Heads and Rulers of the severall tribes, and take them as assistants to him, and then to hang them up before the Lord, that is, them of the people of whom he had spoken in the foregoing verse, that had joyned themselves to Baal-peor; and in∣deed that which followeth in the next verse doth singularly well agree with this exposition, to wit, that hereupon Moses said unto the Judges of Israel, whom he had thus assembled together, Slay you every one his man, that is, the me•• that are under your severall jurisdictions, that were joyned unto Baal-peor. But the most received exposition is, that the Lord here commanded Moses that he should take, that is, apprehend, all the heads of the people, to wit, that were guilty of this sinne, and h••ng them up before the Lord, that is, as a sacrifice to the Lord for the vindicating of his honour, and the appeasing of his wrath (as those of Sauls issue are said like∣••ise to have been hanged up before the Lord, 2. Sam. 21. 6. because it was done

for diverting of the Lords wrath when there was a famine in the land) and that against the sunne, that is, openly in the sight of all men, that as they had sinned openly, so they might be punished openly, for the terrour of others. Now this ex∣position the words seem most plainly to intend, to wit, that first God commanded Moses to take all the heads of the people, that were guilty of this sinne, and hang them up before the Lord against the sunne, so appointing them to be first punished, and that with a more shamefull kind of death, because their sinne was greatest, and that then afterwards Moses gave a charge (as it follows in the next verse) to the rest of the Judges that had not defiled themselves, that they should slay amongst those that were severally under their command all those that were notoriously known to be guilty of these sinnes.

Vers. 6. And behold one of the children of Israel came and brought a Mid••∣anitish woman, &c.]

The greatest difficulty in this passage of the story is concern∣ing the time when this Israelite, Zimri the sonne of Salu, as is afterwards expres∣sed, vers. 14. did thus impudently bring this Midianitish woman to the camp of Israel to commit filthinesse with her, and was there with her slain by Phinehas. Some conceive that this was done before Moses and the other Judges had put in execution that charge which was given them, mentioned in the two foregoing ver∣ses, for the hanging up of the heads of the people, and the slaying of those in each tribe that were found guilty of those horrible s••••nes of fornication and idolatry with the daughters of Moab, which had provoked God to send such a plague a∣mongst the people; and the reason they give for this is, because it is hardly credible that this wretch would have dared to have done this after Moses and the Judges had already with such severity punished those that were found guilty. But yet be∣cause the plague was stayed immediately upon the killing of these wretches, vers. 8. it is most probable that those that were s••ain by the magistrate were slain before the plague was stayed: therefore others hold that this was done in the order as here it is recorded by Moses, and that this was one of the great aggravations of his de∣sperate im pudency, that not onely when the people were mourning because of the wrath of God against them, but also when so many had been cut off for this sinne he was not yet afraid, trusting it seems in his greatnesse, because he was a Prince of such renown in the tribe of Simeon, but did openly carry his harlot into his tent with him, as if he desired thereby to proclaim that he would not be afraid to satis∣fie his lust, though Moses and all Israel should stand by and look on.

Vers. 8. And he went af••er the man of Israel into the tent, &c.]

The origi∣nall word, here translated the tent, is not that ordinarily used for a tent, but such as signifieth a cave or hollow place; therefore some think that hereby is meant such a tent as was made for fornication.

So the plague was stayed from the children of Israel.]

This plague seemeth to have been the pestilence, which God sent amongst the people, Psal. 106. 29. They provoked him to anger with their inventions: and the plague brake in upon them. Howbeit the word here in the originall is sometimes used for slaughter by the sword, as 1. Sam. 4. 17.

Vers. 9. And those that died in the plague were twenty and foure thousand.]

The Apostle sayes three and twenty thousand, 1. Cor. 10. 8. It seems that one thou∣sand were hanged up and slain by the command of the civil magistrate, to appease Gods wrath, and that the other three and twenty thousand were taken away by the immediate hand of God; or one thousand of the chief hanged, the rest slain with the sword.

Vers. 12. Wherefore say Behold I give unto him my covenant of peace.]

That is, make this which I shall say unto thee publickly known▪ both for the encouragement of Phinehas, that he may not fear because they were such great ones whom he hath slain; and for the satisfaction of the people, that they may know he did it by the speciall motion of my spirit, because I the Lord have thus both approved and re∣warded the fact: say, that is, make it known, that behold I give unto him my co∣venant of peace, where Gods covenant with Phinehas for the settling of the priest∣hood in his posterity is called a covenant of peace, first, because they should peace∣ably enjoy it; and secondly, because the work of the priesthood was to make peace betwixt the Lord and his people.

Vers. 13. And he shall have it, and his seed after him, even the covenant of an everlasting priesthood.]

That is, a priesthood that shall be continued to his seed as long as ever the Leviticall priesthood shall continue. But the dignity of being high priest should have come to him and his by descent, may some say, because he was the sonne of Eleazar Aarons eldest sonne: I answer, though he was so, yet that it should not be removed to another family for want of his issue, that was of Gods goodnesse, and is here promised as the reward of his zeal. Indeed the greatest doubt concerning this promise is, whether it were continued in his posterity or no. Con∣cerning which all that we find in the Scripture is this; first, that we find the posterity of this Phinehas recorded unto the time of the Israelites captivity in Babylon, 1. Chron. 6. 4, 15. secondly, that if it be true which some hold, that in the dayes of the Judges the high priests office was wrested from the sonnes of Phinehas, the sonne of Eleazar, and conferred upon Eli, who was of the stock of Ithamar; yet in the dayes of Solomon it was again taken from Abiathar, who was of Elies house, and settled upon Zadok, and so it came again into the line of Phinehas, and so con∣tinued unto the Babylonian captivity, 1. Kings 2. 25. and thirdly, that though it be no where expressely said of what stock the high priests were after the Israelites return out of Babylon, yet we find that Esra that great priest and scribe was of his line, Ezra 7. 1, &c. and it may be probably thought that the high priests still continued in that line, unlesse it were in those times when there was nothing amongst them but disorder and confusion. Neither indeed is there any cause why we should under∣stand this promise to be so absolute, but in case of the sinnes of his posterity they might for a time be deprived of this dignity.

Vers. 14. Zimri the sonne of Salu, a prince of a chief house among the Sime∣onites.]

It is particularly expressed how great a man he was whom Phinehas slew, because herein the zeal of Phinehas was notably discovered.

Vers. 15. He was head over a people, and of a chief house in Midian.]

He is reckoned one of the five Kings of Midian, chap. 31. 8.

Vers. 17. Vex the Medianites, and smite them, &c.]

These words, smite

them, imply a promise of victory. But why are they not to smite the Moabites as well as the Midianites? first, because he had already forbidden Israel to distresse the Moabites, Deut. 2. 9. And the Lord said unto me, Distresse not the Moabites, neither contend with them in battel: secondly, because the Midianites had the chief hand in the mischief, as seems probable, first, by Balaams stay amongst them, wh••n Balak had left him in displeasure; and secondly, by this parti••ular fact of Cozbi, who was a Kings daughter amongst them, &c.

CHAP. XXVI.

Vers. 2. TAke the summe of all the congregation of the children of Israel, &c.]

Of the two first numbrings of the people, see Exod. 30. 11, 12. and Numb. 1. 1, 2. But now the reasons of this third numbring of the people, as we may gather by some passages, were these: first, because this would make way to the more equall dividing of the land (which they were presently to go about) accord∣ing as they found the tribes more or lesse in number; see vers. 53, 54. Unto these the land shall be divided for an inheritance, according to the number of names, &c. secondly, to manifest how fully that which God had threatned, chap. 14. 29. was now accomplished, vers. 64, 65. 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 wildernesse of Sinai. For the Lord had said of them, They shall sure∣ly die in the wildernesse, &c. Happely all the old company were not dead till this last plague, wherein foure and twenty thousand were cut off; and therefore it may seem expressely noted, ver. 1. that it was after the plague, that God gave this charge to Moses and Eleazar for numbring the people, because then God had exactly brought that to passe which he had long since threatned, as they should now see in taking the number of the people: thirdly, to manifest Gods power and goodnesse in preserving unto them so many, notwithstanding they had wandred so many years through a wildernesse wherein they were encountred with so many difficulties, and had so often by their sinnes provoked God to cut off many amongst them; as also his truth and faithfulnesse, who had so wondrously increased them, as he promised their forefathers, notwithstanding they had often by their rebellion provoked him to destroy them: & the more seasonable it was to comfort them in this kind, because it was immediately after foure and twenty thousand had been taken away by the foregoing plague, chap. 25. fourthly, it was because they should hereby see Gods care over them, and love towards them; as Moses at their coming out of Egypt received Gods flock by tale, so now before his death he must deliver them up by tale again.

Vers. 4. Take the summe of the people from twenty years old and upward, as the Lord commanded Moses, &c.]

That is, after the same manner as he commanded Moses to number the people, when they were newly come out of Egypt, so hath he now again commanded to number them before their entring Canaan.

Vers. 7. And they that were numbred of them▪ were fourtie and three thousand and seven hundred and thirty.]

At their last numbring the Reubenites were fourty six thousand and five hundred, chap. 1. ver. 21. so that this tribe was decreased two

thousand seven hundred and seventy, which may in part be ascribed to the conspi∣racy wherein they joyned with Korah.

Vers. 10. And the earth opened her mouth, and swallowed them up together with Korah, &c.]

This place, according to our translation, clears it beyond all exception, that Korah was swallowed up into the earth together with Dathan & Abiram, ch. 16.

And they became a signe.]

That is, for an example that others might take warning by them, as sea-marks are set up to give us warning of danger, 1. Cor. 10. 6. Now these things were our examples▪ to the intent we should not lust after evil things as they also lusted.

Vers. 11. Notwithstanding the children of Korah died not.]

To wit, Assur, and Elkanah, and Abiasaph, Exod. 6. 24. these and their posterity lived and kept their of∣fice in Israel; for their genealogie is reckoned, 1. Chron. 6. 22▪ 28. and frequent ho∣nourable mention is made of the sonnes of Korah, both in the Psalmes and else∣where. Some think they were miraculously preserved, being present among those that were swallowed up: I rather think they were not with Korah in his tent, but were happely at that time imployed in the tabernacle, and so escaped; and it may be also they consented not to their fathers rebellion, or at least repented upon the warn∣ing given by Moses, Numb. 16. 5.

Vers. 12. The sonnes of Simeon after their families, of Nemuel, the family of the Nemuelites, &c.]

These sons of Simeon are elsewhere otherwise named, as Nemuel is called also Jemuel, Gen. 46. 10. Exod. 6. 15. and Jachin is called Jarib, 1. Chron. 4. 24. and Zerah is called Zohar, Gen. 46. 10. Exod. 6. 15. Besides these there was one sonne of Simeon more, to wit, Ohad, whose family it seems was wholly extinct in the wildernesse; for though he be mentioned, Gen. 46, 10. yet not here, nor 1. Chr. 4. 24.

Vers. 14. These are the families of the Simeonites, twenty and two thousand and two hundred.]

None of the tribes was so abated as this of Simeon: when they went out of Egypt they were fifty nine thousand and three hundred, chap. 1. 22. now but two and twenty thousand and two hundred; so they were abated in number thirty seven thousand and one hundred, more then half of that they were when they came out of Egypt. The impudency and punishment of Zimri, chap. 25. 14. who was a Prince of this tribe, and may be probably thought to have been accompanied and abetted by many of his brethren, is conceived to be one cause of the low ebbe of this tribe, because it is like many of them perished in the last plague together with Zimri.

Vers. 15. The children of Gad after their families, of Zephon the family of the Zephonites, &c.]

Gad is next mustered, because he was joyned with Reuben and Simeon in the South-quarter, chap. 2. 10, 14. His sonne Zephon is elsewhere called Zeph••on, Gen. 46. 16. and so is Ozni, vers. 16. called Ezbon, Gen. 46. 16. and Arod, vers. 17. Arodi, Gen. 46. 16.

Vers. 18. These are the families of the children of Gad, according to those that were numbred of them, fourty thousand and five hundred.]

At the former mustering the Gadites were fourty five thousand six hundred and fifty, chap. 1. 25. now fourty thousand and five hundred; so they were fewer now by five thousand one hundred & fiftie: and thus all the tribes under Reubens standard being greatly diminished, there were now fourty five thousand & twenty lesse then when they were first numbred.

Vers. 19. And Er and Onan died in the land of Canaan.]

This is added to set

forth the power and goodnesse of God in the encrease of this tribe of Judah, not∣withstanding these two of his sonnes were cut off by the hand of God.

Vers. 21. And the sonnes of Pharez, of Hesron, the familie of the Hesronites, &c.]

Judah had five sonnes▪ Gen. 38. which should have been all heads of families: But two of them dying childlesse, two of his sonnes sonnes (and those of Pharez, the younger brother, but the ancestour of Christ) are taken in in their room.

Vers. 22. These are the families of Judah, according to those that were numbred of them, threescore and sixteen thousand and five hundred.]

At the former num∣bring, those of the tribe of Judah were but seventy foure thousand and six hundred, chap. 1. 27. now they are seventy six thousand and five hundred, and so are en∣creased nineteen hundred more; and as he, so all the tribes under his standard were ••n••reased also, and thus Judah prevailed above all his brethren, Gen. 49. 8.

Vers. 23. Of Pua, the family of the Punites, &c.]

This Pua was also calle•• Phunah, Gen. 46. 13. and Jashub vers. 24. was also called Job, Gen. 46. 13.

Vers. 25. These are the families of Issachar, according to those that were num∣bred of them, threescore and foure thousand and three hundred.]

Of this tribe there were before but fifty foure thousand and foure hundred, chap. 1. 29. now there are sixty foure thousand and three hundred, so that they were now encreased nine thousand and nine hundred men of warre.

Vers. 27. These are the families of the Zebulunites, according to those that were numbred of them, threescore thousand and five hundred.]

Who were before but fifty seven thousand and foure hundred, chap. 1. 31. so they are encreased three thousand and a hundred men. Now adding together one thousand and nine hun∣dred, the encrease of Judahs tribe, and nine thousand nine hundred, the encrease of Issachars tribe; and three thousand and a hundred, the encrease of Zebuluns tribe, we find that Judahs camp was encreased foureteen thousand and nine hundred.

Vers. 29. Of the sonnes of Manasseh, of Machir the familie of the Machi∣rites, &c.]

Many Expositours hold that Machir had no other sonne but ••ilead, and so thereupon they say, that the same family was called promiscuously the familie of the Machirites, and, the familie of the Gileadites. But by this place it is evident that besides the posterity of Machir by his sonne Gilead, who are here called the familie of the Gileadites, he had also a posterity by other sonnes, who were called by his own name, the familie of the Machirites, as indeed we reade of children that Machir had brought up upon Josephs knees Gen. 50. 23. and 1. Chron. 7. 16. Peresh and Sheresh are said to be the sonnes of Machir by Maachah his wife.

Vers. 30. Of Jeezer, the familie of the Jeezerites.]

Josh. 17. 2. he is called Abiezer: even the sonnes sonnes sonnes here were heads of families.

Vers. 34. These are the families of Manasseh, and those that were numbred of them, fifty and two thousand and seven hundred.]

Before they were but thirty two thousand and two hundred, chap. 1. 35. now fifty two thousand and seven hun∣dred, so they were encreased twenty thousand and five hundred men of warre▪ none of the other tribes had half so much encrease.

Vers. 35. Of Becher, the familie of the B••••hrites▪ &c.]

This, some think, is the ••••me that is called Berod, 1. Chron. 7. 20. as he also that is called Eran, vers. 36.

in 1. Chron. 7. 20. is called Laadan, who was Ephraims sonnes sonne, but yet was head of a family.

Vers. 37. These are the families of the sonnes of Ephraim, according to those that were numbred of them, thirtie and two thousand and five hundred.]

He had before, chap. 1. 33. fourty thousand and five hundred; so eight thousand of this tribe were ••iminished.

Vers. 38. Of Ashbel the father of the Ashbelites, &c.]

This Ashbel is called Jediael 1. Chron. 7. 6. and Ahiram, Ehi, Gen 46. 21. and Aharah 1. Chron. 8. 1. and Shupham vers. 39. is called Shuppim, 1. Chron. 7. 12. and Muppim, Gen. 46. 21. and Hupham, Huppim, Gen 46. 21. and A••d vers. 40. is called Addar, 1. Chron. 8. 3.

Vers. 41. These are the sonnes of Benjamin after their families, and they that were numbred of them were fourtie and five thousand and six hundred.]

Gen. 46. 21. we find ten sonnes of Benjamin; but here are reckoned but five families of his sonnes, and two of his sonnes sonnes: he had before but thirty five thousand & foure hundred, so that now they were encreased ten thousand and two hundred, though their families were (it seems) diminished in the wildernesse: and thus though one of the tribes under Ephraims standard were fewer then before, to wit, his own tribe, yet his whole camp, by reason of the great encrease of the other two tribes joyned with him, was augmented two and twenty thousand and seven hundred.

Vers. 42. Of Shuham, the family of the Shuhamites.]

This Shuham is called Hushim, Gen. 46. 26.

These are the families of Dan after their families.]

See Gen. 46. 23.

Vers. 43. All the families of the Shuhamites, according to those that were numbred of them, were threescore and foure thousand and foure hundred.]

At the former muster the Danites were but sixty two thousand and seven hundred▪ chap. 1. 39. but are now encreased seventeen hundred more; though there were but one familie in this tribe, yet none of all the tribes save Judah have the like multitude.

Vers. 44. Of Jesui▪ the familie of the Jesuites, &c.]

This Jes••i is called Isu••, Gen. 46. 17. Between him and Jimnah there was another called Ishuah, Gen. 46. 17. whose family, here omitted, seemeth to be perished.

Vers. 46. And the name of the daughter of Asher was Sarah.]

This Sarah is mentioned also Gen. 46. 17. and 1. Chron. 7. 30. as being famous it seems in her time.

Vers. 47. These are the families of the sonnes of Asher according to those that were numbred of them, who were fifty and three thousand and foure hundred.]

Whereas before he had but fourty one thousand and five hundred, chap. 1. 41. and so is encreased eleven thousand and nine hundred.

Vers. 50. These are the families of Naphtali according to their families▪ and they that were numbred of them were fourtie and five thousand and foure hun∣dred.]

At the former numbring these were fifty three thousand and foure hundred, chap. 1. 41. now but fourty five thousand and foure hundred, eight thousand fewer then before; though this tribe under Dans standard were diminished, yet was Dans whole camp encreased five thousand and six hundred men of warre.

Vers. 51. These were the numbred of the children of Israel, six hundred thou∣sand and a thousand seven hundred and thirty.]

The totall some of the first num∣bring was six hundred and th••ee thousand five hundred and fifty, chap. 1. 46. whereas now it is but six hundred and one thousand seven hundred and thirty. So that though Judahs, Ephraims, and Dans camps were all more in number then when first they came into the wildernesse, yet by reason of the great decrease of Reubens camp, which was fourty five thousand and twenty fewer then before, the totall here is lesse then the totall there by eighteen hundred and twenty.

Vers. 53. Unto these the land shall be divided for an inheritance, &c.]

Gods en∣joyning them to divide the land before they had conquered it, was to assure them that it should be theirs, to teach them to live by faith, and before they had it to make as sure of it as if it were already in their possession. And may not we then be sure of heaven before we have it?

Vers. 55. Notwithstanding the land shall be divided by lot.]

That is, they were to divide the land into so many severall coasts or provinces, according to the number of the tribes that were to inhabit it, yet so as the certain bounds and limits of each portion were not appointed and resolved on till they knew which tribe the Lord would choose to plant there (which was determined by lots) and then they enlar∣ged or lessened the portion according to the number of the tribe that was there to be seated. Had they not been thus severally assigned by lot to that which God would have to be the place of their habitation, every one would have chosen the best, or sa∣fest, or healthfullest places of the land, whereas now all dissention was prevented, and they were taught to acknowledge God the chief Lord of the land, by whose immediate providence they were disposed of to those dwellings: on the other side, had they had the exact measure of their portions assigned them by lot, it had not been lawfull for them to alter that which God had done, as we see it was; for out of that which was at first given to Judah alone, afterwards two tribes had their lots, Josh. 19. 4.—40. to wit, Simeon and Dan.

According to the names of the tribes of their fathers they shall inherit.]

That is, the lots shall go under the names of the Patriarchs, one for Reuben, another for Simeon, another for Gad, &c.

Vers. 56. According to the lot shall the possession thereof be divided between many and few.]

That is, having by lot determined where every tribe shall have their possession, ye shall then assigne unto every tribe, in that part of the land where their lot fell, such a quantity of land as by the rules of equall proportión sh••ll be found due to them, according as they are in number more or ••ewer.

Vers. 57. And th••se are they that were numbred of the Levites, &c.]

The Le∣vites are numbred by themselves, because they were to have no share in the land, vers. 62. They were not numbred among the children of Israel, because there was no inheritance given them amongst the children of Israel.

Vers. 58. These are the families of the Levites the family of the Libnites; &c.]

The family of the Libnites was of Libni the sonne of Gershon, Exod. 6. 17. and so Shimi the other sonne of Gershon is not here mentioned. Thus likewise that of the Hebronites was of Hebron the sonne of Kohath, Exod▪ 6. 18. and his other brethren

are not here mentioned as heads of families (though Amram be named as the father of Moses) and those of the Mahlites and Mushites were of Mahali and Mushi the sonnes of Merari, Exod. 6. 19. and that of the Korathites of Korah, Num. 16. 1.

Vers. 59. And the name of Amrams wife was Jochebed, &c.]

See the note upon Exod. 2. 1.

Vers. 62. And those that were numbred of them were twenty and three thousand, &c.]

At the former numbring the Levites were but two and twenty thousand, chap. 3. 39. now they were a thousand more.

Vers. 65. And there was not left a man of them save Caleb the sonne of Jephun∣neh, and Joshua the sonne of Nun.]

That is, as God had threatned▪ so it was now found to be; of the people that were numbred at their coming out of Egypt from twenty years old and upward, there was not a man left at this time when they were numbred again▪ but onely Caleb and Joshua. So that we must observe that the Le∣vites are not here included, for of them there were left Moses, and Eleazar, and Ithamar, and perhaps many others.

CHAP. XXVII.

Vers. 1. THen came the daughters of Zelophehad, &c.]

Because the Lord had said in the foregoing chapter, vers. 53. that the land should be divided amongst those they had now numbred from twenty years old and upward, and so Zelophehad being dead without sonnes, his children were like to have no inheritance in the land, therefore his daughters came now to Moses and Eleazar, desiring that that share of the land might be assigned to them which should have been their fathers had he been then living.

Vers. 2. And they stood before Moses, and before Eleazar the priest, and be∣fore the princes, and all the congregation by the doore of the tabernacle, &c.]

Whi∣ther they were it seems for this very purpose come, that they might enquire of the Lord concerning this difficult case: for I conceive they had formerly demanded an inheritance of the Judges, and were by them appointed to plead for themselves be∣fore the doore of the tabernacle, where they should have an answer from God him∣self.

Vers. 3. Our father died in the wildernesse, &c.]

This plea of the daughters of Zelophehad is in effect as if they had thus said, Our father was one of those whom the Lord carried out of Egypt, to go and take possession of the land of Canaan, and though he died in the wildernesse, yet he was not taken away by any speciall judgement, because he had his hand in some insurrection and rebellion, such as was that of those that gathered themselves together against the Lord in the company of Korah (and this they alledge to make their cause the more favourable, because had he been cut off in any s••ch insurrection, some might judge that it was no matter though his posterity were excluded from having any share in the land of Ca••aan) but died in his own sinne, that is, he died his naturall death when his time was come, as being by sinne liable to death as all other men are. Thus Korahs conspira∣cie is mentioned here, either by a Synecdoche, this one being put for all other the

rebellions of the Israelites▪ and so the meaning must be that their father died in no particular rebellion against the Lord; or else because whereas all the other murmu∣rings and insurrections against Moses were especially the sinne of the common sort of people. Korahs was chiefly of the princes and great men of every tribe, chap. 16. 2. and so happely because their father was one of the chief of the tribe of Manas∣seh, therefore they mention onely the rebellion of the great ones. And as for that phrase of their fathers dying in his own sinne, though some Expo••itours understand it thus, that he dyed not for any speciall insurrection but onely for that sinne where∣in the whole congregation was involved as well as he; and for which the Lord threatned that they should all die in the wildernesse, to wit, for refusing to go into the land of Canaan when God had brought them thither, yet I rather think it is meant of his own private sinnes, which made him liable to death, as all other men are, for that all have ••inned, Rom. 5. 12.

Vers. 4. Why should the name of our father be done away from among his fami∣lie because he hath no sonne?]

That is, why should not he be named amongst others in the division of the land, which if it be not, his name and familie will be quite extinguished as if he had never been; and hence some Expositours conclude that as when a man dyed without issue, and his brother m••rried his widow to raise up seed unto his brother, his first sonne was in their Genealogies reckoned to be the sonne of him that dyed without issue; so it was in this case, the first sonnes of those that married the daughters of Zelophehad were accounted the sonnes of Zelophe∣had; and so under his name did inherit his land.

Vers. 4. Give unto us therefore a possession among the brethren of our father.]

This pleading for a portion in that land, which was not yet conquered, was a true act of faith, and must needs encourage others, and help to strengthen their faith. And besides, hereby was shown, as in a type, that even women have an equall share with men in the heavenly Canaan; for all inherit through Christ, in whom there is neither male nor female, but all are one, Gal. 3. 28.

Vers. 7. Thou shalt surely give them a possession of an inheritance among their fathers brethren, &c.]

Thus the Lord granted these daughters of Zelophehad their desire, which how it was performed by Joshua, we may reade, Josh. 17. 4. Accor∣ding to the commandment of the Lord he gave them an inheritance among the bre∣thren of their father; yet withall there was afterwards a caution added, to wit, that they might not marry out of their own tribe, chap. 36. 6.

Vers. 12. Get thee up into this mount Abarim, &c.]

There was a long tract of mountains which were called the mountains of Abarim, chap. ••3. 47. and into one of these was Moses now sent, to wit, that which is elsewhere called mount Nebo▪ which was in the land of Moab over against Jericho, Deut 32. 49. and Pisgah, Deut. 34. 1. Hence Moses might see the land afarre off, though he might not enter it; and so the Law did shew the Israelites heaven afarre off, but not as it is now revealed to us in the Gospel.

Vers. 13. And when thou hast seen it, thou shalt be gathered unto thy people, &c.]

That they should not enter the land God had threatned before, Numb. 20. 12. Se•• the notes upon that place.

Vers. 14. That is the water of Meribah in Kadesh in the wildernesse of Zin.]

This is added to distinguish it from another Meribah, Exod. 17. 7. where water was fetched out also from the rock, but there Moses and Aaron displeased not the Lord.

Vers. 16. Let the Lord, the God of the spirits of all flesh, set a man over the con∣gregation.]

Moses at this time prayed also earnestly to the Lord, that he might go over and see the land; but God would not grant him his desire herein, Deut. 3. 23, 26. concerning this phrase▪ the God of the spirits of all flesh, see the note upon Numb. 16. 22. This title is fitly in this prayer of Moses given unto the Lord, both as imply∣ing that he was the searcher of mens spirits, and therefore knew best who was fittest for the place; and likewise as intimating that he was able to frame and fashion their spirits as he pleased, and to give them any gifts or graces requisite for the im∣ployment.

Vers. 17. Which may go out before them, and which may go in before them, &c.]

That is, who may guide them and govern them, both at home and abroad, in times of warre and in times of peace, and undertake the charge of defending them against their enemies: for under this phrase of going ou•• and coming in before them, of leading them out and bringing them in, all the offices of the supreme magistracy are comprehended; and hence Moses being ready to resigne the government useth ••he same expression concerning himself, Deut. 31. 2. I can no more go out and come in. The similitude is taken from a Captain that marcheth before his souldiers, and undertakes to lead them whereever they should go; or rather from shepherds, whose custome it was to go out and in before his flocks, to lead them out to their pastures, and to bring them home to their folds; and therefore in the next words Moses addes, that the congregation of the Lord be not as sheep which have no ••hepherd.

Vers. 18. Take thee Joshua the sonne of Nun, a man in whom is the spirit.]

That is, a man of eminent gifts, and therefore fit for this place and imployment: and indeed herein was Joshua a type of Christ, concerning whom the prophet fore∣told, that the spirit of the Lord should rest upon him, the spirit of wisdome and un∣derstanding, the spirit of counsell and might, the spirit of knowledge, and of the fear of the Lord.

And lay thine hand upon him.]

Or, thy hands, for so it is said, vers. 23. that Moses laid his hands upon him: and by this ceremony of the imposition of Moses hands was signified first and especially, that the supreme Magistracy should be transferred from Moses to him, as being the man now consecrated and set apart to this place and service; secondly, that the hand of God should be upon him to de∣fend him and prosper him in all his wayes; and thirdly, that God would conferre upon him a great encrease of the gifts of his spirit, answerable to the dignity where∣to he was advanced: and thus it seems upon the imposition of Moses hands was ac∣cordingly performed, as we see Deut. 34. 9. Joshua the sonne of Nun was full of the spirit of wisdome; for Moses had laid his hands upon him. The like ceremony was ••fterwards used in the dayes of the Gospel, when men were separated and set apart to preach the Gospel, and in a manner for the same reasons: whence is that of

the Apostle S. Paul to Timothy, 1. Tim. 4. 14. Neglect not the gift which is in thee, which was given thee by prophecy, with the laying on of the hands of th•• Presbytery.

Vers. 19. And set him before Eleazar the priest, and before all the congrega∣tion.]

To wit, that he first as the chief, and the people with him, might assent to that which God had dec••eed.

And give him a charge in their sight.]

That is, openly before them all make known to him what his office is, and charge him faithfully and carefully to perform that which he undertakes; and it may well be that this was the very charge which is afterwards expressed by Moses, Deut. 31. 7, 8. at which time God himself also gave him a charge, vers. 14, 15.

Vers. 20. And thou shalt put some of thine honour upon him, &c.]

This may be meant of the gifts of Gods spirit, which made Moses to be so highly honoured amongst the people, as elsewhere it is said concerning the seventy Elders that were chosen to assist Moses in the government, that God would take of the spirit that was upon Moses and put it upon them, chap. 11. 17. concerning which see the note upon that place. Now Moses is commanded to put of this his honour upon Joshua, onely because at the laying of Moses hands upon him, these gifts of Gods spirit should be imparted to him: and it is not said, put thine honour upon him, but, put of thine honour upon him, or, as it is in our Bibles, thou shalt put some of thine ho∣nour upon him, because though Joshua was to have the same gifts imparted to him that Moses had, yet not in the same measure; whence it is said, Deut. 34. 10. that there arose not a prophet since in Israel like unto Moses. Or else rather by Moses honour here is meant his authority and dignity; and then it is said that he should put some of his honour upon him in relation to the present time before Moses death, to wit, that he should presently admit him into some communion of authority with him, and so cause the people to give him that honour which was due unto Moses successour, the elect Judge of Israel.

Vers. 21. And he shall stand before Eleazar the priest, who shall ask counsel for him, after the judgement of Urim. &c.]

That is, upon all occasions he shall present himself before Eleazar to ask counsel of him, who shall enquire of the Lord for him after the judgement of Urim. What this Urim was, see Exod. 28. 30. what is meant by asking counsel after the judgement of Urim, is hard to say. This I con∣ceive is most probable, when any came to enquire of the Lord, the priest put on the Ephod, whereto the pectorall was fastened, in the fold whereof the Urim and Thummim was put by Moses, and so the priest in the name of the parties propoun∣ded such questions, as they desired to be satisfied in from the Lord, desiring the Lord to return them an answer (according as we find it 1. Sam. 23. 9, 10, 11, 12.) whereupon the Lord did either by the illumination of his spirit (whereof the Urim was an embleme or outward signe) reveal unto the priest what answer he should give the party enquiring▪ or else by an immediate voice from heaven; and this was called the judgement of Urim, because it pleased the Lord, upon the applying or put∣ting on of the pectorall, to give judgement in the cause enquired of by the priest.

CHAP. XXVIII.

Vers. 2. COmmand the children of Israel, and say unto them, My offerings, &c.]

Because they had in a great part omitted their sacrifices and solemn feasts the most part of the eight and thirty years last past by reason of their travels, wherein the Sanctuary, the altar, and other holy things were folded up and removed from ••lace to place, and that withall the generation that had been before mustered was now dead, chap. 26. 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 wildernesse of Sinai; therefore the Lord causeth the Law of sacrificing to be here again repeated, thereby giving them to know that when they came into the land they must not any longer neglect Gods ordinances, as they had done in the wildernesse, Deut. 12. 8. Ye shall not do after all the things that we do here this day, every man whatsoever is right in his own eyes, &c. and so first he gives them charge in generall to be sure that they give him all the sacrifices and offerings that he had at severall times appointed them to offer, My offerings and my bread for my sacrifices made by fire for a sweet savour unto me shall ye ob∣serve to offer unto me in their due season: for though all the sacrifices that were burnt upon the altar are elsewhere called the Lords food, Lev. 3. 11. and his bread, Lev. 21. 6. (the reasons whereof see in the notes upon those places) yet here it seems most probable that by offerings are meant all the severall sacrifices that were to be killed and offered upon the altar, and by his bread for the sacrifices is meant the meat-offerings that were to be joyned with their sacrifices; and then secondly, he sets down particularly what they were to offer, first, for their dayly sacrifice, vers. 3. secondly, for their weekly sacrifice every Sabbath day, vers. 9. thirdly, for their monethly sacrifice every new Moon, vers. 11. and fourthly, for their yearly sacrifices at every severall feast in the year, vers. 16, &c.

Vers. 3. This is the offering made by fir•• which ye shall offer unto the Lord, &c.]

See the notes on Exod. 29, 28.

Vers. 9. And on the Sabbath day two lambs of the first year without spot, &c.]

The sacrifices here appointed for every Sabbath day are full double to those appointed for every day, vers. 3. and yet the daily sacrifices, the continuall burnt-offering, vers. 10. was not omitted on the Sabbath day neither. So that every Sabbath in the morning there was offered one lambe for the daily sacrifice, & then two lambs more for the Sabbath: and this was thus appointed, fir••t, to shew the holinesse of that day, and that God required more service from them on that day then other dayes; secondly, by way of thankfulnesse for the worlds creation; and thirdly, because it was a signe of our rest in heaven purchased for us by Christ.

Vers. 11. And in the beginnings of your moneths ye shall offer a burnt-offering unto the Lord, &c.]

That is, the new Moons, the first dayes of every moneth: these were appointed to be kept as solemn festivals, then did they blow with the silver trumpets in the Sanctuary, chap. 10. 10. Also in the day of your gladnesse, and in your sol••mn dayes, and in the beginning of your moneths, ye shall blow with th•• trumpets, &c. then did they repair to the prophets or other ministers of God

to hear his word, 2. Kings 4. 29. Wherefore wilt thou go to him to day (saith the Shunamites husband to her, when she would go to the Prophet Elisha) It is nei∣ther new moon, nor Sabbath; then also they kept religious feasts, 1. Sam. 5. 6. And David said unto Jonathan, Behold, to morrow is the new moon, and I should not fail to sit with the King at meat, &c. neither was it lawfull to buy or sell or do o∣ther worldly work on those dayes, Amos 8. 5. When will the new moon be gone, that we may sell corn? and the Sabbath, that we may set forth wheat▪ &c. Now these new moons were thus ordained to be solemnized, first, that they might be put in mind to be thankfull for Gods mercy in that change of times and seasons, the mediate cause of many blessings; and the remembrance of this mercy God would have kept at the new of the moon rather then at her full, when she shined in her full brightnesse, because then there was lesse danger of being taken so with the glo∣rie of that creature as not to ascend higher to the admiration of God the Creatour; whence is that expression which Job useth, chap. 31. 26, 27. If I beheld the sunne when it shined, or the moon walking in her brightnesse, and my heart hath been secretly enticed, or my mouth hath kissed my hand, &c. It was the glory of the moon shining in her brightnesse that drew the heathens to worship the moon; and to prevent this danger God would have the memoriall of his mercy in order∣ing the change of moons and seasons to be kept not at the full but at the new of the moon: secondly▪ that the renewing of the moon (which borroweth her light of the sunne) might be observed as a figure or shadow of the Churches renovation by Christ, the sunne of righteousnesse, Mal. 4. 2. whereby every true Christian doth put off the old man with his deeds, and put on th•• new man, which is renewed in knowledge after the image of him that created him, Col. 3. 9, 10. whence is that of the Apostle, Col. 2. 16, 17. Let no man therefore judge you in meat, or in drink, or in respect of an holy day, or of the new moon, or of the Sabbath dayes, which are a shadow of things to come, but the body is of Christ: And thirdly, that as of every day, so of every moneth they might consecrate the first unto the Lords service.

Vers. 17. And in the fifteenth day of this moneth is the feast.]

To wit, of unleavened bread, Levit. 23. 6. where see all the notes on the solemnities of this feast.

Vers. 24. After this manner ye shall offer daily throughout the seven dayes, &c.]

That is, upon every one of the seven dayes of this feast. But besides these sa∣crifices upon the sixteenth day of the moneth, which was the next day after the first solemn day of the feast, there was also a lamb offered for a burnt-offering, to∣gether with the wave-sheaf or omer. See Levit. 23. 12. and the notes thereon.

Vers. 26. Also in the day of the first-fruits, when ye bring a new meat-offering unto the Lord, after your weeks be out, &c.]

Called the feast of Pentecost, Acts 2. 1. when they offered two loaves of their new corn; and it was seven weeks, or fifty dayes after the Passeover, Levit. 23. 15, 16.

Vers. 27. Two young bullocks, one ramme, seven lambs of the first year.]

These and the rest following are here added to the feast over and beside those seven lambs, one bullock, a••d two rammes which were offered with the first-fruits, Lev. 23. 28. concerning which see the notes there.

CHAP. XXIX.

Vers. 1. ANd in the seventh moneth, on the first day of the moneth, &c.]

This seventh moneth was called the moneth Ethanim, 1. Kings 8. 2. it was in the end of the year, Exod. 23. 16. and the revolution of the year, Exod. 34. 22. for so the word is in the originall, because then the old year went out, and the new began, as touching Jubilees and other civil affairs, Lev. 25. 9, 10. But by rea∣son of Israels coming out of Egypt in Abib or March, that was made the first of the moneths, Exod. 12. 2. And thus numbring the moneths (for after this order the ecclesiasticall feasts were reckoned) this which had been the first moneth is here▪ as usually elsewhere, called the seventh moneth, and so became as it were the Sab∣bath moneth, and was accordingly honoured with as many feasts as were celebra∣ted in all the year besides; whereof one was this here spoken of▪ which was called the feast of trumpets, and was in the first day of this moneth, being their Newyears day for civil affairs, and so a fit day to praise God for the blessings of the yea•• past, and to crave his blessing on the following year. See what is noted concerning the solemnitie of this feast, Lev. 23. 24.

Vers. 2. And ye shall offer a burnt-offering for a sweet savour unto the Lord, one young bullock, &c.]

To wit, beside the sacrifices of the day, as it was a new Moon, chap. 28. 11. and besides the daily sacrifice, as is expressely noted, vers. 6.

Vers. 7. And ye shall have on the tenth day of this seventh moneth an holy con∣vocation, &c.]

See Levit. 16. 29. and the notes thereon.

Vers. 11. One kid of the goats for a sinne-offering, beside the sinne-offering of ••••onement, &c.]

That is, beside that goat-buck offered on the day of atonement, whose bloud was carried by the high priest within the vail into the most holy place. See Levit 16. 9,. 29▪ 30.

Vers. 12. And on the fifteenth day of the seventh moneth ye shall have an holy convocation, &c.]

To wit, the seast of booths. See Levit. 23. 34, 35. and the notes thereon.

Vers. 13. And ye shall offer a burnt-offering, a sacrifice made by fire, of a sweet savour unto the Lord, thirteen young bullocks, &c.]

There were moe sacri∣fices offered at this then at any other feast, both because it was celebrated in remem∣brance of the mercies of many years, even all those ••ourty years of their travel from Egypt to Canaan▪ as also because at this time they had gathered in their corn and wine, and had seen the blessing of God on all their increase, and in all the work of their hands, Deut. 16. 13, 15. Thou shalt observe the feast of tabernacles seven dayes after thou hast gathered in thy corn and thy wine: Seven dayes shalt thou keep a solemn feast unto the Lord thy God, in the place which the Lord shall chuse; because the Lord thy God shall blesse thee in all thy increase, and in all the works of thine hands, therefore thou shalt surely rejoyce.

Vers. 17. And on the second day ye shall offer twelve young bullocks, &c.]

In every one of the seven dayes of this feast one bullock is abated: for whereas they offered thirteen bullocks the first day, they offered but twelve on the second day, and el••ve•• on the third, &c, and herein happely was intended a representation how the

years of their pilgrimage, wherein God had appointed that they should wander up and down in booths, did by degrees wear away and grow fewer and fewer; or else by this abating of the sin••e-offerings (whereby atonement was made for them) the holy Ghost might teach their duty to grow in grace, that in the whole course of their pilgrimage through this world sinne should still decay and wear away; or it might signifie a diminishing or wearing away of the legall sacrifices and ceremonies.

CHAP. XXX.

Vers. 1. ANd Moses spake unto the heads of the tribes concerning the children of Israel, &c.]

There being mention made in the latter end of the foregoing chapter vers. 39. of sacrifices due upon a vow made, which were to be carefully brought in (besides the set sacrifices which God had injoyned) upon this occasion, it seems, these precepts are in this next chapter here added concerning vows, to shew who they were that must alwayes necessarily perform their vows, and who not; and these Laws it is said that Moses made known to the heads of the tribes, because they were the men that were according to these Laws to judge, either to bind them to their vows or free them, &c.

Vers. 2. If a man vow a vow unto the Lord, or swear an oath, &c.]

That is, if a man, to wit, a man of grown years, having power over himself, shall bind his soul with a bond, whether it be onely a promise or vow that he hath solemnly made unto the Lord, or whether it be a vow strengthened with an oath, or that he hath sworn that he will do such or such a thing, he shall not break his word, but shall do according to all that proceedeth out of his mouth, that is, he must not fail to do exactly what he hath vowed and sworn to do, and that without delay (for it is also added, Deut. 23. 21. When thou shalt vow a vow unto the Lord thy God, thou shalt not slack to pay it) to wit, if it were not an unlawfull thing he had vow∣ed or sworn: for vows for the doing of that which it is unlawfull to do are not vows binding the conscience; for how can that vow bind men to God, when they vow to do that which God forbids, and will not have done? such as was that of those fourtie men, Acts 23. 21▪ that had bound themselves with an oath that they would neither eat nor drink till they had killed Paul.

Vers. 3. If a woman also vow a vow unto the Lord, and bind her self by a bond being in her fathers house, &c.]

That is, under his power and command, whether in his house or no; and by the rule of analogy the same exception is to be allowed for sonnes and servants under their governours power. As for those last words, in her youth, either they are onely added, because it is for the most part in their youth that maids continue in t••eir fathers house (for it is not likely that they had power to vow without the consent of their fathers when they had lived unmarried till riper years, and were still under their father sjurisdiction) or else because though their fathers were dead, yet in their youth maids had no power to vow without the consent of their governours▪ whereas being of full years and at their own disposing they might vow, and were then bound to do what they had vowed.

Vers. 5. And the Lord shall forgive her, because her father▪ disallowed her.]

Hereby is meant either that the Lord would forgive her rashnesse in vowing, when she was not in her own power; or rather that the Lord would not impute this as a sinne to her, seeing her father refused to let her keep it.

Vers. 8. But if her husband disallowed her on the day that he heard it, &c.]

This last clause, on the day that he heard it, is added, first, to shew that whenever he shall come to hear it he may make her vow void, though it were long after the vow were made; secondly, to shew that if he dissembled for a time, and afterwards shewed his dislike, though it were the next day after▪ it should be to no purpose.

Vers. 9. But every vow of a widow, and of her that is divorced, wherewith they have bound their souls, shall stand against her.]

If it were made in her widow∣hood, she must perform it, yea (say the Hebrews) though she be afterward marri∣ed, or be turned to her fathers house.

Vers. 10. And if she vowed in her husbands house, &c.]

There being ••o pro∣bable reason that can be given, why that which was said before concerning the hus∣bands ratifying or disannulling his wives vows, vers. 6, 7, 8. should here be re∣peated again, it is rather to be thought that there is some difference betwixt that which is said there, and that which is added here. Some hold that the Law given vers. 6, 7, 8. is concerning the woman that is onely betrothed, and that this here is concerning the woman that is married. But seeing in both places the words are concerning the woman that hath a husband, I see no warrant for this conceit. Ei∣ther therefore the first is meant of a woman married to a husband, but living still in her fathers house, and this of the wife that is gone to her husbands house, which may seem to be implyed in these words, And if she vowed in her husbands house; or ••ather the first Law is concerning the wives vows, that were to be performed in the time of her being under the subjection of her husband, which might be esta∣blished or made void by her husband, as he pleased. But here the Law speaks con∣cerning vows made by the wives, their husbands yet living, but to be performed after the husbands death; concerning which the Lord gives the same Law, to wit, that the husbands should have power to ratifie or disannull them. Women married might be very forward to make large vows what they would do if ever they came to be fre•• women again, and then being free might make light of performing their vows under a pretence that those vows were made when they were under the pow∣er of their husbands: To prevent this therefore this Law is here added, that in case a woman vowed in her husbands house, if her husband held his peace (as it fol∣lows vers. 11.) then all her vows should stand, to wit, even after her husbands death, or after she is made free by divorce; and indeed the very dependance of these words upon that which went before, vers. 9. concerning widows or wives divorced is a strong argument for this exposition.

Vers. 13. Every vow, and every binding oath to afflict the soul, her husband may establish it; or her husband may make it void.]

These words to afflict the soul, seem to be added to shew th•• full extent of the former Law, and not by way of limitation or restraint, to wit, that it is in the husbands power to establish or make void very vow of his wife; yea though it be a vow that concerns not the

goods of the husband, but onely the affliction of her own person by abstinence, fasting, &c.

Vers. 15. But if he shall any wayes make them void after that he hath heard them, then he shall bear her iniquitie.]

That is, though the wife hath full libe••ty to perform her vow, if her husband heard it and did not that day contradict it; yet if afterward the husband shall violently refuse to let her perform it (which however by Gods Law he might not do) in this case the wife must not strive against her husband: and why? he shall bear her iniquity, that is▪ the sinne shall be imputed to her husband, not to her, that would have kept her promise if she might.

CHAP. XXXI.

Vers. 2. AVenge the children of Isr••el of the Midianites: afterwards s••alt thou be gathered unto thy people.]

Mo••es must not die till the Midia∣nites be spoiled: and that first, for Moses sake that he might be comforted before his death by seeing the Israelites avenged upon their enemies the Midianites, who had been the occasion of so much mischief to them, chap. 25. 1. 6. and so might be the more willing to r••signe them up chearf••lly into the hands of God, who had so lately given proof how tender he was over them, how severe against all those that should seek to hurt them; and secondly, for the peoples sake, because if Moses had be••n newly dead, t••ey would not have gone forth happely with such courage against the Midianites, as also because this late experience they had of Gods helping t••em against the Midianites might make them the more boldly to enter upon the conquest of Canaan a••ter the dea••h of Moses under the conduct of Joshua.

Vers. 4. Of every tribe a thousand, thro••ghout all the tribes of Israel shall ye send to the warre.]

Considering the multitude of the enemie, with whom they were to encounter (which may be gathered from the riches of the prey, and the death of five kings amongst others that were slain, vers. 8.) and withall how man•• hundred thousand fighting men of Israel Moses might have sent forth, it would have been a strange course in Moses of his own head onely to send forth twelve thousand against such a mighty enemy. And therefore I make no question but Moses received parti∣cular dire••tions from God (though it be not expressed) both that he should send out but twelve thousand▪ (thereby to try the faith of the Israelites, and to make Gods hand in the victory the more evident) and that they should be equally c••lled out of every tribe, that one tribe might not exalt it self above another for this victo∣••y, but that all the glory might be given to God.

Vers. 6. And Moses sent them to the warre, a thousand of every tribe, them and Phinehas, &c.]

Who was sent out as their captain to lead them in this warre against the Midianites, it is not here expr••ssed: most probable it is that Joshua, who was so lately appointed of God to succeed Moses in the government, was im∣ployed in this service, that so the s••ccesse of this enterprise might, whilest Moses yet lived, procure him the more respect and honour in the hearts of the people. And in∣deed had not Joshua been amongst these forces that went out to fight against the Midianites, why is he not mentioned amongst those that went out to meet them at

their return, as well as Moses and Eleazar, vers. 13. I know that some hold that Phinehas was their captain, but for this they have no just ground, nor do we any where reade that the priests in those times used to go out as captains in the warre: Phinehas went out onely as one of the priests to encourage the people (as justly it might be expected that he would▪ be zealous in this cause, because of the zeal he had already shown against that Mid••anitish harlot, chap. 25. 6.) and withall to take care of the holy things of the Sanctuary, which they carried with them to the warre, as is implyed in the following words, where it is said that Phinehas went with them to the warre with the holy instruments and trumpets to blow in his hand, where by the holy instruments are meant the ark, with the mercy-seat, and other things appertaining thereto, which they used in those times to carry with them when they went out to warre, as a comfortable signe of Gods presence amongst them.

Vers. 8. And they slew the kings of Midian, &c.]

These it seems were for∣merly vassals to Sihon, and therefore called Dukes of Sihon, Josh. 13. 21. but Sihon himself being now slain, they became it seems absolute kings, amongst whom was Zur the father of Cozbi whom Phinehas slew, chap. 25. 15.

Balaam also the sonne of Beor they slew with the sword.]

See the note upon chap. 24. 25.

Vers. 10. And they burnt all their cities wherein they dwelt, &c.]

To wit, lest sloath or covetousnesse should draw any of the Israelites to hide themselves in these nests, and to take up their rest in this countrey which God had not allotted them, and neglect the land of Canaan which he had given them.

Vers. 13. And Moses, and Eleazar the priest, and all the princes of the con∣gregation went forth to meet them without the camp.]

To wit, to congratulate their victory, and withall to put them in mind of cleansing themselves before they came into the camp.

Vers. 〈◊〉〈◊〉 And Moses was wroth with the offic••rs of the host, &c.]

Phinehas may be here comprehended, though not expressed; yet I rather think that Moses directs his speech to the captains, because Phinehas did chiefly attend upon the holy instruments, vers. 6. and meddled not with the ordering of the souldiers as concern∣ing the saving or not saving those they took captives.

Vers. 15. And Moses said unto them, Have ye saved all the women alive?]

As if he had said, Whereas ye ought to have saved none, have you saved them all? these are they that insnared the people, and therefore these above all should have been slain.

Vers. 17. Now therefore kill every male among the little ones.]

The generall rule and law given to the Israelites was, that they should spare all the little ones, the Canaanites onely excepted. See Deut. 20. 14. But here because they were to execute Gods vengeance upon a people that had brought a great sinne, and so conse∣••uently a great plague, upon the Israel of God, Moses (no doubt by the speciall di∣••ection of Gods spirit) gives charge that all the male-children should be slain: and so, the more lively thereby to expresse how detestable that fact of the Midianites was, by slaying the males h••▪ doth as it were seek to root out the very memory of

them; not indeed of the whole nation of the Midianites (for in the dayes of Gedeon we reade again of this nation, Judg. 6. 1.) but of these neighbouring Midianites that had done this mischief to the Israel of God.

And kill every woman that hath known man by lying with him.]

The words in the following verse (where onely the women-children are appointed to be saved) shew the meaning of these words, namely that all who were of years fit for the knowledge of men were slain, and onely the women-children that were undoubted∣ly pure virgins were saved alive.

Vers. 18. But all the women-children that have not known a man by lying with him keep alive for your selves.]

To wit, to make them servants, or to take them for wives, as they should see cause; for being children they might bring them up in the knowledge of the true God.

Vers. 19. And do ye abide without the camp seven dayes, &c.]

See chap. 19. 11, 12. &c.

Purifie both your selves and your captives, &c.]

When the heathens were taken captives in the warres by the Israelites, and so became their lawfull possession, even they also became unclean by touching the dead, and were to be purified.

Vers. 20. And purifie all your raiment, and all that is made of skinnes, &c.]

To wit, of the spoils which ye have taken. Because all the garments and other spoils which they had taken had either touched dead bodies, or had been in the houses of the slain, or at least had been touched by those that were unclean by the dead there∣fore t••ey were all to be esteemed legally unclean, and were to be pu••ified according to the law. See chap. 19. 14, 16, and 22.

Vers. 21. This is the ordinanc•• of the Law which the Lord commanded Moses, &c.]

We do not find all the particulars formerly expressed in those laws that were given, chap. 19. concerning the purifying of those that were unclean by the dead; and therefore the meaning of these words of Eleazar I conceive to be onely this, that God had given Moses an expresse commandment concerning these thing••, which he therefore, as the Lords high priest, was to make known to them, and to see they were observed.

Vers. 27. And divide the prey in two parts, &c.]

This law concerning the di∣viding of the prey into two equall parts, the one for those that went out to the warre, and brought away the spoil, the other for the rest that stayed at home, was most just and equall; first, because they that stayed at home were as willing to have gone forth as those that went, and therefore it was not fit that those which were culled out for that service should therefore carry away all the prey: and secondly, because they that went forth to the warre were but twelve thousand, and so one half of the prey being divided among them, they had farre greater shares (as it was fit they should) then the other could have, who were about six hundred thousand men, and had the other half divided amongst them.

Vers. 30. And of the children of Israels half thou shalt take one portion of fiftie, &c.]

As there was respect had to the men that hazarded themselves in the warre in dividing the prey, their twelve thousand having full as much allotted them as the six hundred thousand had that stayed at home; so also in leavying a tribute

for the Lord: for wh••reas those that went forth to warre paid but one in five hun∣dred, as is noted before, vers. 28. the children of Is••ael that stayed behind paid one in fifty, as is here expr••ssed; and so accordingly the smaller leavy out of their hal•• that w••nt to the warre was given to Eleazar, vers. 29. that is, to him and the ••est of the priests (who because they were so few had therein a liberall share) and the greatest leavy out of the peoples half was given to the Levites, b••cause they were many: the Levites had one in fifty, the priests one in ••ive hundred, and so the same proportion was observed here that was observed in their tithes, to wit, that the priests had but the tenth of their tithes.

Vers. 32. And the booty, being the rest of the prey which the men of warre had caught, &c.]

The booty which was now to be divided is here called the rest of the prey which the men of warre had caught, either because some of the persons they had taken were slain since their coming home, to wit, all the male-children and the women, vers. 17. or el••e because some of the cattel had been slain for the soul∣diers to eat in their return home; or else in respect of the gold and silver and other spoils, whereof there was no tribute leavied.

Vers. 47. Even of all the children of Israels half Moses took one portion of fif∣ty, &c.]

To wit, six thousand seven hundred and fifty sheep, seven hundred and ••wenty beeves, six hundred and tenne asses, and three hundred and twenty wo∣men-children.

V••rs. 49. Thy servants have taken the summe of the men of warre which are under our charge, and there lacketh not one man of us.]

Hereby God shewed, that it was his work rather then theirs, that the enemy was now vanquished; and with∣all the Israelites were encouraged to fight the residue of the Lords battels, by this evidence of Gods power and care to protect them.

Vers. 50. We have therefore brought an oblation,—to make an at onement for our soul before the Lord.]

That is, for our lives which God hath spared, and that there may ••e no plague amongst us (according to that, Exod. ••0. 12. When thou takest the summe of the children of Israel after their number, then shall they give every man a ransome for his soul unto the Lord) wherein also it is likely they had respect unto their sinne in sparing the women, vers. 14, 15, 16.

Vers. 53. For the men of warre had taken spoil every man for himself.]

That is, besides the cattel above named, which was brought to the common stock, they had gotten every man for himself very rich spoils of jewels, bracelets, chains, &c. and of these they brought now an offering to the Lord.

CHAP. XXXII.

Vers. 1. WHen they saw the land of Jazer, and the land of Gilead, that be∣hold the place was a place for cattel, &c.]

In these words we have the cause that moved the Reubenites and Gadites to desire that they might dwell without Jordan. Jazer was a city taken awhile before from the Amorites, chap. 21. 32. and Gilead was also a mountain of the Amorites, which had many ••ities, half whereof were given to the sonnes of Gad, and the other half to the sonnes

of Manasseh, see vers. 40. and Deut. 3. 12, 13. Both were full of rich pasture-grounds, and so the fitter for feeding cattel (whence it is that God promising to feed his peo∣ple Israel▪ signifieth the goodnesse of their pasture by comparing it to Bashan and Gilead, Mich. 7. 14. Feed thy people with thy rod, the stock of thine heritage▪—Let them seed in Bashan and Gilead as in the dayes of old▪ and Jer. 50. 19. I will bring Israel again to his habitation, and he shall feed on Carmel and Bashan, and his soul shall be satisfied upon mount Epraim and Gilead) and therefore these tribes desire this land for their portion, because they had by farre the most cattel.

Vers. 3. Ataroth▪ and D••bon, and Jazer, and Nimrah, &c.]

There was an Ataroth within the land of Canaan, Josh. 16. 2, 7. but this was without Jordan. Nimrah here mentioned is called also Bethminrah, vers. 36. and Nimrim, Esa. 15. 6. and it was afterwards given to the sonnes of Gad, Josh. 13. 27. and so also She∣bam is vers. 28. of thi chapter call••d Shibmah, and Beon is called Baal-meon, and Jer. 48. 23. Bethmcon, and Josh. 13. 17. Beth-Baalmeon.

Vers. 4. Even the countrey which the Lord smote before the congregation of Israel, &c.]

The chief drift of these words is to perswade Moses to allot their ha∣bitation in this countrey, which they had already conquered, by alledging how convenient it would be for them in regard that they had the greatest store of cattel, and this was a countrey very fit for the keeping of cattel. But withall another thing there seems to be implyed in these words, the country which the Lord smote before the congregation of Israel, namely, that the Lord had destroyed the inhabitants of this countrey, that they might take it for a possession, and that therefore it was to be esteemed a part of the promised land, though it were not within Jordan; nor were they to be blamed for desiring to have their portion there, the land being so fit and convenient for them. And indeed even this countrey without Jordan was the possession of the Amorites; for Sihon was King of the Amorites, vers▪ 33. and the land of the Amorites was promised to Abraham, Gen. 15. 16, 21.

Vers. 5. If we have found grace in thy sight, let this land be given unto thy ser∣vants for a possession, and bring us not over Jordan.]

It may be that their first intention was, according as these words imply, and as Moses understood them, to desire that they might stay there where they were, though afterward upon Moses displeasure they offer more equall conditions: yet I rather think that their meaning was never other, then as afterward they explained themselves, to wit, that they de∣sired to have the land without Jordan for their inheritance, and that they might not be carried over Jordan to be seated there, but that they never meant to forsake their brethren till they had also driven out the inhabitants of Canaan; and that first, because this conceit of staying behind was so unjust, that they could not but know that it would exceedingly enrage all the other tribes against them; and secondly, because in their answer to Moses, vers. 10. they discovered so presently how farre they were from desiring to leave their brethren, and to stay behind them.

Vers. 12. Save Caleb the sonne of Jephunneh the Kenezite▪ &c.]

So called, be∣cause he was of the posterity of one Kenaz, of the tribe of Judah, 1. Chronicles 4. 13, 15.

Vers. 16. And they came near unto him, and said▪ 〈…〉〈…〉 build sheepfolds

here for our catel, &c.]

If in their first request made unto Moses their desire was that they might not go any further, but might stay where they were, it is most probable that, moved with that which Moses had said, and withall fearing le••t the other tribes should be enraged against them, they withdrew themselves to consult about it, and then returned to proponnd these more equall conditions to him. But because there is no mention made here of any such advising together amongst themselves, but rather the words seem to imply that they did presently addresse themselves to make this reply, we may with better ground think (as is noted before upon vers. 5.) that they never meant any such thing in their former request to Mo∣ses; and therefore perceiving how farre he had mistaken their words, they now presently replyed more fully to make known to him what it was they desired: It is true, say they, we meant to leave our cattel and our children behind us (and it will be no little ease to us in our marching forward that we are rid of so great an encum∣brance) and to that end we purpose to build sheepfolds here for our cattel, and cities for our little ones, that is, to repair and fortifie those cities of the Amorites in this countrey which lie now ruinated; but for our selves, we purpose to go along with them, and never had any thought to stay behind.

Vers. 17. But we our selves will go ready armed before the children of Israel, &c.]

That is, though we desire to have this land assigned to us for our portion, and intend to leave our wives, children, and cattel here behind us, yet we our selves will go ready armed along with them, yea before the children of Israel, that is, so farre we are from shrinking away from our brethren, that being rid of our cattel and carriages we shall be ready, if it be thought fit, to go in the forefront, and to ex∣pose our selves to the greatest danger. This is the full scope of this reply which the Reubenites and Gadites made to Moses. Yet withall we must note, that though they tendred themselves to go along with their brethren, yet their meaning was onely, that so many of them should go as should be thought requisite for their aid against the inhabitants of Canaan: for we cannot think but that they meant to leave gar∣risons behind them for the defence of their wives and children, and for the guard∣ing of the countrey, in case any of the neighbouring nations should invade the land when they were gone; and so we see they did, for Josh. 4. 13. it is expressely said, that there went of these tribes along over Jordan with their brethren onely about fourty thousand armed men, whereas in the tribe of Reuben alone there was above fourty thousand fighting men, chap. 26. 7.

Vers. 18. We will not return unto our houses untill the children of Israel have inherited every man his inheritance.]

The performance whereof, see Josh. 22. 3, 4.

Vers. 19. For we will not inherit with them on yonder side Jordan, &c.]

This is another condition they propound, to wit, that if this may be granted them, they will not look after any share in the land of Canaan, but rest satisfied with the por∣tion now allotted them here.

Vers. 20. If ye will go armed before the Lord to warre, &c.]

Here Moses, upon the conditions they had propounded, as he now understood them, grants them their desire; and to make sure that they did rightly understand one another, he repeats the conditions, If, saith he, ye will go armed before the Lord to war, that is, if you will go

armed before the ark, the signe of Gods presence, that so you may aid your brethren in their warres against the Canaanites, and will go all of you armed over Jordan be∣fore the Lord, untill he hath driven out his enemies from before him, &c. that is, if all that go over Jordan will continue with your brethren untill they have subdu∣ed the land, and driven out the Lords and their enemies, then afterwards ye shall return, and this land shall be your possession before the Lord, that is, ye may then safely come back again hither, and shall have, as ye desire, this land for your lot and portion, and that with the Lords good liking and approbation. And indeed that Moses made them not this answer without direction from the Lord, we may gather from those words of his to the Reubenites and Gadites, Deut. 3. 18. The Lord your God hath given you this land to possesse it.

Vers. 29. Then ye shall give them the land of Gilead for a possession, &c.]

Gile∣ad here is put for the whole countrey on that side Jordan.

Vers. 33. And Moses gave unto them, even to the children of Gad, and to the children of Reuben, and unto half the tribe of Manasseh, &c.]

Some Expo∣sitours hold that this half of the tribe of Manasseh did at first joyn with the chil∣dren of Reuben and Gad in suing for a portion in this land, though they were not expressed, vers. 1. But because there is no mention hitherto made of them, we may rather think that either the children of Reuben and Gad did not at first desire all the land which they had conquered on that side Jordan to be given to them, and so their request being granted them, the remainder of that land was given to half the tribe of Manasseh, who are here therefore joyned with the other two tribes; or else if at first the Reubenites and Gadites did desire the whole land, yet when Moses came to grant their request, he reserved a part of the land on that side Jordan for certain of the sons of Manasseh, and that because they by a particular expedition had vanquished that part of the land, and had driven thence the Amorites, as is expressed vers. 39.

Vers. 34. And the children of Gad built Dibon, &c.]

See the note upon vers. 16.

Vers. 38. And Nebo, and Baal-meon, their names being changed.]

That is, a∣mongst other cities they built and repaired Nebo, and Baal-meon, & when they had finished them they gave them new names; and it is not without probability thought that the reason why they gave these cities new names was, because Baal and Nebo were names of their idol-gods (Bel boweth down, Nebo stoupeth, saith the pro∣phet, Isa. 46. 1.) and happely the rather, because of that branch of Gods law, Exod. 23. 13. Make no mention of the names of other gods, neither let it be heard out of thy mouth. It is true indeed that these cities are after this in other places of Sc••i∣pture called still Nebo and Baal-meon; but we know that this is usuall to call cities, whose names are changed, sometimes by the new and sometimes by their old names.

Vers. 39. And the children of Machir the sonne of Manasseh went to Gi∣lead and took it, &c.]

This is here inserted, to shew the reason why Moses giveth part of this land to the tribe of Manasseh, who made no suit for it, as the Reube∣nites and Gadites did, to wit, because it did in a manner belong to them, they ha∣ving formerly wonne it with their swords.

Vers. 40. And Moses gave Gilead unto Machir, and he dwelt therein,]

That

is, half mount Gilead; for the other half was given to the sonnes of Reuben and Gad. Deut. 3. 12. 13. Half mount Gilead, and the cities thereof, gave I unto the Reubenites and Gadites. And the rest of Gilead, and all Bashan, being the king∣dome of Og, gave I unto the half tribe of Manasseh.

Vers. 41. And Jair the sonne of Manasseh went and took the small towns there∣of, and called them Havoth-Jair.]

That this Jair was of the tribe of Judah, and onely the sonne of Machir, the sonne of Manasseh, by his mother side, s••ems evi∣dent in 1. Chron. 2. 21. 22. And afterward Hezron went into the daughter of Ma∣chir, the f••ther of Gilead whom he married when he was threescore years old, and she bare him Segub. And Segub begat Jair, who had three and twenty cities in the land of Gilead: but because he joyned with those of Manasseh in taking these villages, he is r••ckoned here the sonne of Manasseh, as if he had been one of that tribe; yet there might be also a Jair of the tribe of Manasseh.

CHAP. XXXIII.

Vers. 1. THese are the journeys of the children of Israel which went forth out of the land of Egypt with their armies, &c.]

Which were about six hundred thousand men, beside women and children, and much mixed people with them, Exod. 12. 37, 38. and they journey••d in severall troops and armies.

Vers. 2. And Moses wrote their goings out, according to their journeys, by the commandment of the Lord.]

That is, Moses by the commandment of the Lord wrote this following journall of the Israelites travels from Egypt to the land of Canaan, wherein are set down not all the severall places the Israelites came to, or all their severall removes from one place to another, but all the severall stations of their journeys, that is, the severall places where they pitched their tents and abode for some time. And this was done, first, the better thereby to assure posterity of this miraculous deliverance of their fathers out of Egypt▪ and of the Lords leading them through the wildernesse to the land of promise▪ this expresse description of the names of their severall stations being a strong evidence of the certainty of this story: and s••condly, that here in a short compasse, as in a little map, by the mention of the severall places where such things were done, they might be put in mind of the rebel∣lion of their fathers, of Gods severity in chastising them for their rebellion, but e∣specially his goodnesse and faithfulnesse to the seed of Abraha••, notwithstanding the many provocations wherewith they had provoked him to displeasure agains•• them.

Vers. 3. And they departed from Rameses in the first moneth, &c.]

Whither they assembled by direction of Moses from all parts of the land of Go••hen.

Vers. 4. For the Egyptians buried all their first-born which the Lord had smit∣ten amongst them.]

This intimates the cause why the Egyptians did not at present oppose their going thence, to wit, because God had pulled down their pride by slay∣ing their first-born.

Ʋpon their gods also the Lord executed judgement.]

See the note upon Ex∣od. 12. 12.

Vers. 6. And they departed from Succ••th, and pitched in Etham.]

Here the Lord began first to go before them by day in a pillar of cloud, and by night in a pillar of fire.

Vers. 7. And they removed from Etham, and turned again unto Pi-hahiroth, &c.]

A narrow passage between two ledges of mountains, into which being entred, Pharaoh overtook them with a mighty army, and thought they could not now have escaped him; but God divided the red sea, which the Israelites passing, the Egypti∣ans assayed to follow them, and were drowned.

Vers. 8. And pitched in Marah.]

Having travelled three dayes journey from the red sea through the wildernesse without any water, and finding the waters here very bitter, they began to mutiny against Moses; but God sweetned the water with a tree, Exod. 15. 23.

Vers. 11. And they removed from the red sea, and encamped in the wildernesse of Sin.]

So called from Sin a city in Egypt, over against which this wildernesse lay. Hither they came a just moneth after their departure from Rameses. In this wil∣dernesse they murmured grievously for want of food, and God gave them quails, and rained manna from heaven, which was still continued till they came into Canaan.

Vers. 14. And they removed from Alush, and encamped at Rephidim, &c.]

A place famous, first, for the mutiny of the Israelites for want of water, wherein they had almost stoned Moses; secondly, for the water fetched miraculously out of the rock in Horeb; thirdly, for the victory they had over the Amalekites, who there set upon them; fourthly, for Moses his meeting with Jethro, his wife and sonues, and the counsel he had of Jethro for the government of the people.

Vers. 15. And they departed from Rephidim, and pitched in the wildernesse of Sinai.]

Hither they came the beginning of the third moneth, Exod. 19. 1. and stayed there till the twentieth day of the second moneth of the second year, Numb. 10. 11, 12. Here was the Law given, and the tabernacle built, and the people pu∣nished for making and worshipping a golden calf, and Nadab and Abihu take•• suddenly away for offering strange fire, and the people first numbred, and then or∣dered in their severall camps, both for their encamping about the tabernacle, and their journeying with it to the land of Canaan.

Vers. 16. And they removed from the desert of Sinai, and pitched at Kibroth∣hattaavah.]

Here the people fell a lusting for ••lesh; God again sent them quails, yea for a moneth together, in great abundance, whereon they surfeted and dyed miserably with the flesh between their teeth.

Vers. 17. And they departed from Kibroth-hattaavah, and encamped at Haze∣roth.]

Here Miriam and Aaron murmured against Moses, and she was smitten with leprosie, Numb. 12.

Vers. 18. And they departed from Hazeroth, and pitched in Rithmah.]

Which was i•• the wildernesse of Paran, Numb. 13. 1. near Kadesh-barnea, whence spies were sent to search the land; upon whose report the people murmuring, God was wroth, and appointed Moses to return again to the red sea, as having vowed that not one of that generation should enter Canaan save Joshua and Caleb.

Vers. 20. And they departed from Rimmon-parez, and pitched in Libnah.]

This some think is the same which is called Laban, Deut. 1. 1.

Vers. 25. And they removed from Haradah, and pitched in Makheloth.]

It is interpreted assemblies, so called as some think of the mutinous assemblies of Ko∣rah, Dathan, and Abiram there.

Vers. 31. And they departed from Moseroth and pitched in Bene-jaakan, &c.]

Thir Moseroth is called Moserah, and Bene-jaakan, Beroth-bene-jaakan, as like∣wise in the next verses Hor-hagidgad is called Gudgodah, and Jotbathah Jotbath, Deut. 10. 6, 7. See the note there.

Vers. 35. And they departed from Ebronah, and encamped at Ezion-gaber.]

A place by the red sea, where was a hatbour for shipping in Edoms land, 1. Kings 9. 26. See also 1. Kings 22. 48.

Vers. 36. And they removed from Ezion-gaber and pitched in the wildernesse of Zin, which is Kadesh.]

That is, at Kadesh in the wildernesse of Zin. Here Miriam dyed, the people again murmured for water, and had water out of a rock; but God was displeased with Moses and Aaron for their unbelief. Hither they came in the beginning of the fourtieth year, and hence they sent to crave a passage through Edoms land, but it was denied them.

Vers. 41. And they departed from mount Her and pitched in Zalmonah.]

Which may be so called of Zelem, an image: it is thought to be the place where the Israelites for their murmuring were ••tung with fiery serpents, and the brazen serpent was by Gods appointment erected for their help.

Vers. 45. And they departed from Iim and pitched in Dibon-gad.]

So called, because it was repaired and possessed by the tribe of Gad, chap. 32. 34. and to dis∣tinguish it from another Dibon, which was given to the Reubenites. See Josh. 13. 15, 17.

Vers. 52. Then ye shall drive out all the inhabitants of the land.]

To wit, by destroying them, Deut. 7. 12.

Vers. 54. And ye shall divide the land by lot, &c.]

See the note upon chap. 26. 55.

Vers. 55. Those which ye let remain of them shall be pricks in your eyes, and thorns in your sides, &c.]

That is, they shall be continuall snares, seducing you out of the right way, and withall will be vexing and troubling you, and so will mischief you both in soul and body.

Vers. 56. Moreover, it shall come to passe that I shall do unto you as I thought to do unto them.]

That is, destroy you, and root you out of the land.

CHAP. XXXIV.

Vers. 3. THen your South quarter shall be from the wildernesse of Zin, &c.]

God within Jordan▪ and sheweth the bounds of it on every side: first, that his people might see his bounty & providence, who had given them so large 〈◊〉〈◊〉 good a land; secondly, that they might know punctually how far they were to proceed in their conquests and where to stay; thirdly, to strengthen their faith, and to assure them that God

had marked out that their dwelling for them; fourthly, that according to these bounds and limits they might now make a division of the land. In these words of the third verse, the description of Canaans bounds begins with the South quarter, and he draws along the South border from the East to the West: for the wilder∣nesse of Zin lay at the very East end of this South border, in the corner where it joyned with the East border, and so from thence it is said that though the South border went on by the coast of Edom, yet th•• beginning of it Eastward was in the wildernesse of Zin, right against the South end of the salt sea, that is, the lake of Sodome, called also the dead sea, because it had no fish or living thing in it (of which see the note upon Gen. 14. 3.) and going by the coast of Edom it turned from the South, vers. 4. that is, inward towards Canaan, to the ascent of Akrab∣bim or Maalchakrabbim, Josh. 15. 3. and so passed on to Zin, that is, toward the city Zin, whence the adjacent wildernesse had its name, and there turned inward again from the South to Kadesh-barnea, and so went forward again to Hazarad∣dar (which Josh. 15. 3. is reckoned as two places Hezron and Addar) and so it passed unto Azmon (yet Josh. 15. 13. there is added that it fetched a compasse to Karkaa and so passed on to Azmon) and from thence it fetched a compasse again, and went on to the river of Egypt, that is, the river called Sihor, Josh. 13. 3. and so went out at the sea, that is, the Mediterranean or Midland sea, called in the next verse, the great sea, to wit, with respect to those lakes of Sodome and Geneza∣reth in the land of Canaan, which were also called seas. And this was the West end of the South border.

Vers. 6. And as for the Western border, you shall even have the great sea for a border.]

Thus the borders of the land are carried about from South to North, this midland sea from the South to the North being the West border; and so again it turneth about afterwards from the West to the East, which was the North border.

Vers. 7. From the great sea you shall point out for you mount Hor.]

That is, it went along from the midland sea to mount Hor. Now this was not the mount Hor where Aaron dyed, which was Southward in the edge of Edoms land, chap. 33. 37, 38. but another mountain on the North side of Canaan, and it is thought by some to be the same that is elsewhere called Lebanus, and by others that which in by Josh. 13. 5. is called mount Hermon.▪

Vers. 8. From mount Hor ye shall point out your border unto the entrance of Hamath.]

That is, from Hor, this your North border of the land shall strike right forward to the entrance of Hamath (a city called, A▪mos 6. 2. Hemath the great) and so forth on to Zedad, and thence to Ziphron, and so it shall end at Hazar∣enan.

Vers. 10. And ye shall point out your East border from Hazarenan to Shepham, &c.]

That is, your East border (which turns again from the North to the South where at first it began) shall go straight on from Hazar-enan to Shepham (called 1. Sam 30. 28. Siphmoth) and so to Riblah on the East side of Ain, and so thence it shall go along by that land that lies Eastward of the sea of Chinnereth (which is called the lake of Gennesareth, Luk. 5. 1. and the sea of Galile••, or, Tiberias,

John 6. 1.) and so thence to Jordan, and so shall end at the salt or dead sea, vers. 12.

Vers. 17. These are the names of the men which shall d••v••de the land unto you, Eleazar the priest, &c.]

Eleazar amongst the rest is appointed to have a hand in this work of dividing the land, first, as a type of Christ, to shew that by him they enjoyed that promised land, but especially that by him we come to have entrance into the heavenly Canaan, he being therefore gone before that he might prepare a place for us; secondly, that if any difficulty did arise he might ask counsel for Joshua after the judgement of Urim according to that Numb. 27. 21. thirdly, because the priests and the Levites, though they had no inheritance as the other tribes, yet were they to have cities and suburbs; fourthly, because that this whole businesse might be san••tified to them, it was to be begun with prayer, and ended with thanksgiving, Col. 3. 17. Thus also was that prophecy fulfilled concerning the Israelites coming to Canaan in the fourth generation, Gen. 15. 16. Eleazar being indeed the fourth from Levi, who went with Jacob into Egypt.

Vers. 19. Of the tribe of Judah, Caleb the sonne of Jephunneh, &c.]

The tribes are no where else named in the order here observed, and therefore it is most pro∣bable that God did purposely thus name them here, in the very same order as they should inherit the land, their inheritance abutting one upon another, as their names are here joyned together, to make it the more evident that they were allotted their portions by the wisdome and providence of God.

CHAP. XXXV.

Vers. 2. COmmand the children of Israel, that they give unto the Levites, of the inheritance of their possession, cities to dwell in, &c.]

Thus that which Jacob did at first threaten as a curse against Levi, Gen. 49. 7. I will divide them in Jacob, and scatter them in Israel, is turned into a blessing, and their re∣proch changed into a matter of honour and dignity: for they are now dis∣persed into severall cities through the whole kingdome (where they dwelt, unl••sse it were when they went in their courses to serve in the tabernacle) that they might be as Gods watchmen, standing in so many watch-towers, to look to the people, to instruct them continually in the law of God, and to keep them from being cor∣rupted either in doctrine or manners. But this and other places do almost fully sa∣tisfie that the whole cities and their suburbs, afterward set apart for their dwelling, were entirely the Levites possession, and divided amongst them, and that no man else could challenge any propriety in them, whence is that Levit. 25. 32, 33, 34. Notwithstanding the cities of the Levites, and the houses of the cities of their pos∣session, may the Levites redeem at any time. And if a man purchase of the Levites, then the house that was sold, and the citie of his possession shall go out in the year of Jubile: for the houses of the cities of the Levites are their possession among the children of Israel; yet withall I think it most probable that others dwelt with them in houses hired or bought of them (for how else could they live without the help of men of other professions, at least such as were their servants?) and that these might live, as the townsmen do in our Universities, under a civil government

amongst themselves, to which some apply that, Ezra. 2. 70. So the priests, and the Levites, and some of the people, and the singers, and the porters, and the Nethini••s, dwelt in their cities, and all Israel in their cities. However clear it is that the fields and villages belonging to these cities, which were without the suburbs, be∣longed to others, as is manifest in Hebron, which was given to the priests, and yet the land without the suburbs, to wit, the houses without the walls and the fields be∣longing thereto, were given to Caleb, Josh. 21. 11, 12. And they gave them the citie of Arbah, the father of Anak, which citie is Hebron in the hill countrey of Judah with the suburbs thereof round about it. But the fields of the citie and the villages thereof gave they to Caleb the sonne of Jephunneh, for his possession.

Vers. 4. And the suburbs of the cities which ye shall give unto the Levites, &c.]

There seems to be a manifest contradiction betwixt that which is said in t••is fourth verse, concerning the measure of the suburbs of the Levites cities, and that which is said in the following verse: for here it is plainly said that the suburbs of the cities should reach from the wall of the citie, and outward a thousand cubits round about, and then in the next verse it is said that they should measure from without the city, on each side, two thousand cubits, the citie being in the midst, and that this should be to them the suburbs of the cities. To reconcile this seeming contradiction there are severall answers given by Expositours, some holding that the suburbs were but a thousand cubits on each side of th•• citie, but then from the outermost part of the suburbs on one side, as one the East side, to the outermost part of the suburbs on the other side, to wit, on the West (the citie in the midst not being measured) there were two thousand cubits. Others again holding that the fourth verse speaks of the length of the suburbs from the wall to the outmost part of them, which was a thou∣sand cubits, and that the fifth verse speaks of the circumference of the suburbs in the foure quarters on each side the citle, which was in each quarter two thousand cu∣bits. But first, because it is plainly said, vers. 5. that they should measure two thousand cubi••s on each side, East, West, North, and South; and secondly, because the fifth verse speaks of cubits to be measured from without the citie, and the fourth verse speaks of cubits to be measured from the wall of the citie, therefore I conceive the truest answer is, that each citie of the Levites had without the walls three thou∣sand cubits, the first thousand were for houses, barns, garners, stalls for cattel, gar∣dens, &c. which is that which we usually call the suburbs of a citie, of which Moses speaks in the fourth verse; and then the other two thousand cubits, which were without these, were for pasture for their cattel, and these are meant in the fifth verse, and are reckoned as a part of their suburbs.

Vers. 6. And among the cities which ye shall give unto the Levites, there shall be six cities for refuge, &c.]

These cities of refuge are assigned out of the Le∣vites cities rather then out of any other, first, because the honourable esteem and respect of the Levites would cause the places to be the more inviolably observed; secondly, because it was presumed that the priests and Levites above others would be carefull not to protect wilfull offenders in places appointed to be Sanctuaries one∣ly for the innocent; thirdly, that this might be a figure of the sufficient shelter which Christs priesthood should yield unto poore sinners, that in faith should fly to

him as their Sanctuary. In Deut. 4. and Josh. 20. we may see what cities of the Le∣vites were set apart for this purpose, to wit, first, Bezer of the Reubenites, secondly, Ramoth in Gilead of the Gadites, thirdly, Golan in Basan of the Manassites (the••e three Moses separated, Deut. 4. 41, 43.) fourthly, Kadesh in Galilee in mount Naphtali, fifthly, Shechem in mount Ephraim, and sixthly, Kiriath-arba (which is in Hebron) in the mount of Judah; and these Joshua separated, Josh. 20. 7. Be∣fore these cities of refuge were appointed, it seems the altar onely was a kind of Sanctuary to those that fled to it: whence is that, Exod 21. 14. But if a man come presumptuously upon his neighbour to slay him with guile, thou shalt take him from mine altar, that he may die. But afterward these cities were the chief Sanctuaries, and yet they were onely to be Sanctuaries to those that killed any man unwittingly, and therefore they were not to receive any man till he professed his innocency in this regard, Josh. 20. 4. And when he that doth flee unto one of those cities, shall stand at the entring of the gate of the citie, and shall declare his cause in the ears of the Elders of that citie; they shall take him into the citie unto them, and give him a place that he may dwell among them: and purposely they chose such cities as lay at an equall distance in the severall parts of the land, that no man driven to use them might have too farre to go, lest so happely he should be overtaken by the revenger of bloud before he could recover the Sanctuary.

Vers. 12. And they shall be unto you cities for refuge from the avenger, &c.]

That is, the next kinsman to the man flain, who was by the law allowed to put the murderer to death, vers. 19. but not him that killeth a man unawares; yet lest he should in his rage kill such a one, let there be cities, saith the Lord, of refuge for such.

Vers. 14. Ye shall give three cities on this side Jordan, and three cities shall ye give in the land of Canaan, &c.]

There was no inequality in this, because the portion of the two tribes and a half without Jordan reached as farre in length as theirs in the land of Canaan, though it were nothing so broad. And besides, it is most probable that those in the land of Canaan near Jordan might fly to the cities of refuge without Jordan, if they were nearer to them then the others, yea and if the Lord enlarged their coasts, and gave them all the land, they were to adde three cities more, Deut. 19. 8, 9.

Vers. 16. And if he smite him with an instrument of iron so that he die, he is a murderer, &c.]

That is, purposely and presumptuously: for otherwise if he kill∣ed a man with an instrument of iron unawares, not thinking to hit him, he was not to be slain, vers. 22, 23. for this is onely added, because a man may strike his neigh∣bour purposely with his fist, &c. of which he may die, and yet not be a murderer, because he may not happely intend his death. But lest therefore under this pretence wilfull murderers should think to escape, the Lord gives these following Laws, and this in the first place, that if it were proved that he did it willingly he must not think to escape by saying that he meant not to kill him: for if he struck him with an instrument of iron (whatever it be) or with a stone, or hand-weapon, wherewith in any probability a man may be killed, it shall be presumed that he intended hi•• death, &c.

Vers. 19. The revenger of bloud himself shall slay the murderer, &c.]

That is, though the revenger of bloud be but a private person, yet he shall slay the murderer, that is, he may slay him, he shall have liberty to do it, and shall not be accoun••ed guilty of murder if he doth slay him (yea some think he was bound to do it) when he meeteth him he shall slay him, that is, he shall not need to bring him before a Magistrate, &c. but he may slay him himself. And this is added to shew how ne∣cessary cities of refuge were, to wit, because the avenger of bloud having this power from God might otherwise abuse it, and in the heat of bloud fall upon a man that killed unawares, unlesse this course were taken to have the Magistrate a judge in the cause. Neither need it seem strange (as to some it doth) that private men should be allowed thus to meddle with the sword of justice: for a man being otherwise a private man, no Magistrate, being thus armed with power from God, is for the time to be es••eemed as a Magistrate, more then a private man.

Vers. 20. But if he thrust him of hatred, &c.]

Here is another case given wherein the Magistrate should adjudge a man a murderer, yea though he struck him onely with his hand, or with some little stone, or some other thing which was no way likely to kill him: for even in this case if it be proved that he lay in wait for him, or that he did it in prepensed malice, or lived before in open enmity or hostility with him, by whatever means he kill him he shall be adjudged a wilfull murderer; for there is a difference made here betwixt enmity and sudden dis∣pleasure.

Vers. 21. The revenger of bloud shall slay the murderer when he m••eteth him.]

See the note upon vers. 19.

Vers. 24. Then the congregation shall judge between the slayer, and the r••venger of bloud, &c.]

That is, if a man that had killed another fly to the citie of refuge, the avenger must then go and desire justice against him, the Levites must bring him to the congregation where the man was slain, and then if he found a murderer, the congregation, that is, the Magistrates, shall give him up into the hands of the avenger; but if they found it, as we call it, chance-medly, then they sent him back to the city of refuge.

Vers. 25. And he shall abide in it unto the death of the high priest, &c.]

Even a man that killed another unwittingly was to live a while as a man banished from his family and friends, both to shew how hatefull the shedding of mans bloud is to the Lord, and withall to prevent further mischief, that the avenger be not urged nor provoked with the sight of him: and the period appointed for his continuance in the city of refuge was till the death of the high priest, and that doubtlesse that this re∣leasing of men exiled by the death of the high priest might be a shadow of our free∣dome and redemption by the death of Christ.

Vers. 27. He shall not be guilty of bloud, &c.]

The Lord here freeth the aven∣ger from punishment, if he found the man out of the city of refuge, and killed him, not as allowing his fact, but by this to make the slayer the more carefull to observe this law of keeping within his citie of refuge.

CHAP. XXXVI.

Vers. 1. ANd the chief fathers of the families of the children of G••lead, &c.]

Because the Lord had formerly ordered that Zelophehads daughters should have that portion of the land assigned to the tribe of Manasseh which their father should have had for his share, had he lived, the children of Gilead (who were of that tribe) con••idering that if they married into any other tribe, this part of their land would be quite alienated from their tribe, they came now and shewed what inconvenience might follow upon this; and because it was their tribe that was now likely to receive detriment by the alienation of Zelophehads portion, therefore they made it their suit that some order might be taken to prevent this mis∣chief.

Vers. 2. The Lord commanded my lord to give the land for an inheritance by lot to the children of Israel, &c.]

As if they should have said, To what purpose was this, if now our lot shall be diminished, and a part of it wholly alienated to an∣other tribe? yea by like accidents the portion of every tribe may in time be changed and disturbed, and so all at length may come to confusion, and the very end of Gods appointing every tribe to have their portion apart by themselves may be quite made void.

Vers. 4. And when the Jubile of the children of Israel shall be, then shall their inheritance be put unto the inheritance of the tribe whereunto they are received, &c.]

The drift of these words is to put Moses and the Princes in mind, that where∣as by the law of God at the year of Jubile (which was every fiftieth year) what∣ever land was sold away out of the tribe should return to the tribe, and that law of the Jubile seemed purposely intended to prevent the confusion of the inheritance of the tribes, the very end of this law by such marriages as these would be quite disannulled.

Vers. 5. And Moses commanded the ••hildren of I••rael▪ according to the word of the Lord, &c.]

That is, having asked counsel of God, he an••wered them as God had commanded him.