A Help for the Understanding of the Holy Scriptures

CHAP. VII.

In this chapter Moses relates the offerings that were brought by the Princes of the tribes for the carriage of the tabernacle, and for dedicating 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 questioned amongst Expositors, 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 month in the second year after their coming out of Egypt. Exod. 40. 17. a full month before the numbering 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 month, chap. 1. 1.) and so they conceive that this is here inserted, though done a month before, only because these things formerly 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 numbered and placed in their several stations round about the tabernacle; and that therefore by these words, And it came to pass on the day that Moses had fully set up the tabernacle and had anointed it, &c. only 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 several stations, and the Levites also in their places 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 numbering 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 month before the Levites were set apart to their service, and had their several 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, verse. 88. This was the dedication of the altar after it was anointed, which shows that these things were not done just on the day that Moses set up the tabernacle, &c.

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

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

That is, for the first employing thereof in those holy services for which it was ordained. Indeed Moses first offered burnt-offerings and other sacrifices thereon seven days together for the consecrating of the priests, Levite. 8. (which was in the first month of the second year) and the next day after Aaron and his sons offered sacrifices thereon for himself and the people in general, Levite. 9. 7. on which day it was that Nadab and Abihu perished. But now in the second month of the second year, when the tribes were all placed about the tabernacle, the Princes brought their offerings, and because these were the first offerings that were offered for any particular persons or tribes, therefore they are said to be offered for the dedicating of the altar, and so those following 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.

Here the Captains of the tribes offer everyone 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.

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.

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.

See the note upon ver. 1.

This may seem to be here added, because after that all things were thus ordered concerning the tabernacle, and that Aaron and his sons were thus far entered 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 unto the Lord, propounding such things to the Lord as he desired to be satisfied in.

CHAP. VIII.

Hitherto I conceive the priests had only entered 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 original it is, over against the face of the candlestick; the common exposition of this is, that the seven lamps should give light round about where ever the candlestick was to be seen. But this cannot be the meaning: for here is some particular direction 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 conceive: 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 veil, and the candlestick over against the table on the side of the tabernacle toward the South: and thou shalt put the table on the Northside: 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 Northside 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 show-bread stood on that side.

The priests being fully entered upon their service, now the Levites are consecrated to their employments 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.

This water of purifying, wherewith the Levites were now to be sprinkled at their consecration, was doubtless that made with the ashes of a red heifer: and therefore 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 holiness that God requires in those that are employed in the sacred ministry.

This second bullock, the second here named, was first offered, verse. 12. And no bullock was offered for sin, save for the sin 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 sin-offering as the whole congregation should.

That is, some of the chief (as the first-born) instead of the re •• , by this sign transferring 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.

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

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

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 only did) but either because they were subservient to the priests when they were offering those sacrifices, whereby atonement was made for the sins of the people; or else because by their other service in the tent, which for or instead of the people they performed according 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.

See the notes on Numb. 4. 3.

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

CHAP. IX.

Being here to relate according to the order of the story how the Passcover was kept by some few particular persons on the fourteenth day of the second month, he first begins with the rela • ion of God's command for the keeping of it by the whole congregation at the appointed season, which was omitted before, that so he might show upon what occasion the Passover was kept by these particular persons in this second month.

This commandment concerning the Passover is again enjoined the second year, because by the first institution they seem bound only to keep it in the land of Canaan, Exod. 12. 25. And it shall come to pass 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 special warrant.

Here are to be excepted the special rites which belonged only to the first Passover in Egypt, as the sprinkling of their posts with blood, the • ating of it standing, &c. whereof see Exod, 12.

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

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

Upon the occasion of these men that complained for being debarred from keeping the Passover, because at the usual time when they should have kept it, on the fourteenth day of the first month, they were defiled by the dead body of a man, the Lord here established this for a perpetual law, that in case any person should in time to come be defiled by a dead body at the ordinary time in the first month, when the rest of the people kept the Passover; or should be then in a journey about necessary business, so far off that he could not come home against the fourteenth day of the first month, but was forced to be absent a while longer, that in this case such a person or persons should keep the Passover on the fourteenth day of the second month. And under these two particular cases here expressed I conceive that all other necessary hindrances, whereby men were kept from celebrating the Passover, are comprehended, as in case they were unclean by any other legal pollution besides that of being defiled by a dead body, or were detained by sickness, &c. and that the rather because in Hezekiah's time there was a Passover kept on the fourteenth day of the second month (by warrant it seems of this law) when yet they were other occasions then these here mentioned that disabled them for keeping it at the usual time.

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 expressly 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.

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.

Here at first were but two trumpets for Aaron's two sons Eleazar & Ithamar; but the number of the priests increasing in Solomon's time, there were an hundred and twenty priests sounding with trumpets, 2. Chron. 5. 12. And these trumpets were signs 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 before the Lord in his Sanctuary; secondly, to give warning and direction for their marching toward the land of Canaan; thirdly, to encourage the people when they went forth to war; fourthly, to be a sign of rejoicing at all their festivals and days of rejoicing: so the work of God's ministry is, first, to persuade the people to assemble themselves before God, there to perform with fear and reverence the public duties of his worship and service, Joel 2. 15, 16. Blow the trumpet in Zion, sanctify a fast, call a solemn assembly. Gather the people, sanctify the Congregation, 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 several motions towards the heavenly Canaan; thirdly, to give them warning of danger approaching, and to stir them up to fight the Lord's battles against Satan, Sin, Antichrist, &c. See Esa. 58. 1. Cry aloud, spare not, lif • up thy voice like a trumpet, and show my people their transgression, and the house of Jacob their sins; and fourthly, to encourage and comfort sinners with the promises of the • ospel, to quicken them with faith and readiness of mind to perform the duties of God's worship, and with thankful and glad hearts to praise God for all his mercies, and especially for Christ. See Esa. 27. 13. And it shall come to pass 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 uncertain 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 battle? So likewise you except you utter by the tongue words easy to be understood, how shall it be known what is spoken? for ye shall speak into the air▪ Secondly, of silver these trump •• must be made, which was the purest metal and fittest for sound, to signify also the purity and zeal required in God's ministers, The tongue of the just is as choice silver, saith Solomon, Prov. 10. 20.

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

That is, when they shall blow with both of them, as appears 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.

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

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 battles, as in obedience to God's command, and in faith believing and expecting his direction and assistance.

So it is said Numb. 31. 6. And Moses sent them to the war a thousand of every tribe, them and Phinehas the son of Eleazar the priest to war, 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 • .

The sounding of an alarm with these trumpets, when they were to go forth to war against their enemies, was to the people a sacred sign 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 signs, to wit, that when they did rightly use these trumpets in faith and obedience to God's commandments, the Lord would remember them, and give them victory over their enemies.

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 festival days: as first, when they kept any extraordinary day of rejoicing for any public extraordinary mercy, which is called here the day of their gladness, 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 days of Ezra, Ezra 3. 10. and secondly, upon all their set festivals appointed by the law, as the feast of unleavened bread, the feast of tabernacles, &c. called here their solemn days; and thirdly, on their new moons, in the beginning of every month, 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 gladness 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 psalms 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 joyful sound; they shall walk O Lord in the light of thy countenance; and therefore 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 memorial before their God: for hereby is signified bot • th •• if they performed this service in faith of God's mercy with joyful and glad hearts, the Lord would then remember them and accept of their service, and also that it should be to them a sacred sign to mind them and assure them that God would hear their prayers, and accept of their sacrifices.

The Israelites came into the wilderness of Sinai in the beginning of the third month 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 wilderness on the twentieth day of the second month in the second year, about six days after those men had kept the Passover that being defiled by the dead could not keep it at the appointed season, whereof Moses spake before, chap. 9. 6, &c. So that hereby it is evident that they stayed in this wilderness of Sinai a full year wanting nine or ten days: and though there be here only mention made of the taking up of the cloud, which was the sign that they were to be gone thence; yet withal 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 sign 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 freedom by Jesus Christ.

To wit, in a place of this wilderness which by occasion of the following story was called Kibrothhattaavah; and in this wilderness they journeyed along time, and in several places of it pitched their tents; and therefore it is said again, Numb. 12. 10. that they pitched in the wilderness of Paran.

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

To wit, the priests having first with vails and clothes covered the ark, and other holy things, as was enjoined, Numb. 4. 5. And when the camp setteth forward, Aaron shall come and his son • s, and they shall take down the covering veil and cover the ark of the testimony with it. This taking down and setting up and removal of the tabernacle signified the instability of that legal figurative worship which Christ at his coming was to abolish, Heb. 12. 27, 28. And this word, yet once more, signifieth 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 kingdom which cannot b • moved, let us have grace, &c. and also the unsettled estate of the Church and all the members thereof in the wilderness 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, eternal 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.

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

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.

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

Some conceive that it is Raguel the Medianite, and not Hobab that is here called Moses father in law, even the same that is elsewhere called Reüel Exod. 2. 18. and Jethro, Exod. 3. 1. and that Hobab, to whom Moses now spake, being the son of this Raguel or Jethro was the brother in law of Moses, who stayed still with Moses at mount Sinai after their father Reguel or Jethro was returned home to his own country, Exod. 28. 27. But because Hobab is elsewhere expressly 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 Moses 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 going 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.

That is, go not away from us, or if thou goest away return again, Though Moses had lived forty years about these parts, yet knowing the difficulties they were likely to meet with in their passage through the wilderness, he much desired the stay of Hobab with them, who knew the country far 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 instead of eyes, that is, that he might show them how they might best advantage themselves in disposing their camp. And indeed though the • e was no need of his help to lead them and show 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 ways Hobab might be helpful 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 assailed by the neighbouring nations, and in many other particulars: whether Hobab yielded hereupon to stay with Moses, it is not expressed; yet because there is no mention made here of a second denial, it is generally conceived that he did stay. But because it is expressly said, Exod. 18. 27. that this Hobab or Jethro the father in law of Moses was dismissed by Moses and returned again into his own land, it seems more probable that he did now return home to his country, 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 manifest and clear, because his posterity dwelt afterwards amongst the Israelites in the and of Canaan, as we may see, Judge. 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.

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

The Hebrew word signifieth went in their faces or sight, which it might do, and yet be in the midst of the armies, carried amongst the other holy things by the sons 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 resting place for them, a place convenient to pitch their tents where they might have water and pasture for their flocks, &c.

CHAP. XI.

The word in the original (here translated complained) may also be rendered as it is in the margin, were as it were complainers, and so may intimate that they did only 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 Expositors understand this and that afterwards mentioned, ver. 4. of one and the same murmuring, which they say is first summarily set down here, and afterwards more particularly related in the sequel 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 furnish a table in the wilderness? 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 several passages of their murmuring are not related historically 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 indeed is not expressed, but in all likelihood we may conceive it was because they were weary of following the ark three days journey through the wilderness together without intermission, whereof there was mention made in the latter end of the former chapter ver. 33.

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.

This is added, to let us see how the whole army escaped when God sent a fire amongst them, it was because the fire brake out only upon the uttermost parts of the camp; and withal it may imply the cause of the punishment, because by these words it seems probable that in the uttermost parts of the camp the sin 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 judgment did principally fall.

The reasons why they ran to Moses for his intercession may be these: 1. the sudden terror of the plague; 2. the guilt of their own consciences stopping their mouths; 3. the opinion they had of his holiness and special interest in God; 4. because their repining against him, who was God's instrument in leading them along, they might think was now punished, and the • efore they come and desire him to forgive them, and pray for them.

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

What this mixed multitude was, see in the note upon Exod. 12. 38. Amongst them it seems the murmuring began, though the Israelites soon joined with them in the sin. Once before they murmured for want of meat, Exod. 16. 2. when upon their murmuring the Lord gave them both manna and quail; but that was in the wilderness of Sin, immediately after they were come out of Egypt, this was in the wilderness of Paran, above a twelvemoneth after that, when not having any other food but manna from • even, 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 objects 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 garlic, which they worshipped as God's, according to the Poet▪

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

That is, we languish and pine away, having nothing to cat that will either nourish us or satisfy 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.

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

That is, openly, as desiring to make known their discontent, and to stir up discontent in others also that should hear their complaints.

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

Though the speech of Moses to the Lord in the foregoing verses were so full of distemper & passion, yet the Lord commiserating his condition commands him here to choose 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 only elders in regard of their years, but also men of singular gravity and wisdom, and for that chosen to be governors over the people; and these were by God's appointment (which the better to testify they were to be presented before the tabernacle) to undertake the government as helpers to Moses, that so his burden might be the less. Indeed once before upon Jethroes counsel there were certain men chosen to be rulers and judges over the people, for the case of Moses, Exod. 18. 25, 26. But those were only 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 inferior places of government, because by reason of their experience therein they were the fitter to be employed in the weightier works. And this many conceive was the original of that great council of the Jews, which they called their Sanhedrin, and was continued amongst them till Herod's days.

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 joining of these with him be then any advantage to him, or where do we find anything in the following story that argues the least abatement 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.

The original word doth sometimes signify 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 rendered sanctified, it must needs be meant of a religious preparing themselves, but may be spoken either ironically, only thereby to glance at the sordid baseness of their spirits, and their indisposition to receive any such provision from God, as if he should have said, God will make you a feast tomorrow, and you are in a goodly temper for such a business; or else as a serious exhortation▪ that they should address 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 sign of God's special presence, therefore before such miraculous works they were called upon thus to sanctify themselves.

See chap. 2. 32.

God here winks at Moses his distrust▪ and bears with his weakness; but when he was not instructed and bettered by God's patience, and the experience he had day • y of God's all-sufficiency, 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 shown his distrust before the people.

That is, he appointed them to come before the Lord at the door 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 therefore they should be careful 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 people to acknowledge them in their places, as set over them by God.

They were not now created prophets, but had only at this time a gift of prophecy wrought in them by the spirit, 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 places, as it was with Saul being newly anointed King, • . Sam. 10. 10▪ And the spirit of God came upon him, and he prophe • ied among them. And by prophesying here is meant, either that they foretold things to come, or rather that they spake unto the people concerning the wonderful works and secret mysteries of God's 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 prophesying 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 prophesied and did not cease, that is, they continued all the day prophesying without intermission, as is also expressly mentioned of Saul, 1. Sam. 19. 24. And prophesied 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 supernatural work did much add to the confirmation of their calling.

Several reasons may be conceived why these two men came not with the rest being enrolled by Moses amongst the seventy that were now to be joined 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 forbear to go, not as contemning God's 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 God's 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.

This Joshua spake of envious zeal for his Master Moses, as appears by Moses answer, verse. 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 eminency 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.

That is, God by his almighty power did cause a strong wind to blow from the seaward, and therewith brought a multitude of quail 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, because that lay Southward of the Israelites camp at present, and the Psalmist saith that these quail 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 quail, Exod. 16. 13. But that was in the wilderness of Sin, in the second month after their departure out of Egypt; but this was in the wilderness of Paran, about a year after that.

Most Expositors understand this of their flying but two cubits above the ground, whereby it came to pass that they were easily taken. But I think it unquestionable that the quail 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 Israelites 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 far as a days 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.

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 quail 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.

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 month together.

It is evident in the twentieth verse of this chapter that the people did eat of these quail a month together ere the wrath of the Lord brake out against them; and therefore we may well conceive that it is thus expressly 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 greediness of the people, who after a months feeding on these quail 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 threatened, verse. 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 surfeit of this their feeding without fear, and so hereof many of them died.

CHAP. XII.

Miriam is here named first, and that, as it may be probably conceived, because she it was that began the quarrel, and Aaron was stirred up by her; and therefore also afterwards we see that she only, not Aaron, was • tricken with leprosy. However by the providence of God doubtless it was (the better to clear it that Moses was exalted by God's special favor, 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 quarrel was may seem questionable: only thus much is more then probable, first, that one main ground of their quarrel was their envy at the preeminence of Moses above them, as appears by that their expostulation, verse. 2. Hath the Lord indeed spoken only by Moses? Hath he not spoken also by us? Because Miriam was a prophetess, Exod. 15. 20. and Aaron the high priest, and employed by God together with Moses in fetching the Israelites out of Egypt, therefore they grudged that the supreme power of government should be solely in Moses. And perhaps this envy was newly stirred in Miriam, because she being a prophetess was not one of those seventy, of whom mention 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 quarrel against Moses, yet the only cause they alleged was that he had married an Ethiopian woman or a Cushite (as it is in the margin) not one of Abraham's holy stock: and this was doubtless no other but Zipporah the Midianitesse; for of her death we read 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.

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

Implying that first, he had given them no cause thus to quarrel with him; and secondly, that he was now content 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 meekness might be a pattern for the Church in all ages (and therefore elsewhere we see also that he relates his sins 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 withal it may be held without wronging the authority of Moses writings, that here and there by Joshua, or some other of the prophets after him, some passages were inserted, which Moses himself wrote not, such as that, Deut. 34. concerning the death and burial of Moses.

Before God had commanded Moses and Aaron and Miriam, verse. 4. to come all three together to the tabernacle of the congregation, where being all three together, and the cloud being withal descended to the door 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 equal with him.

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? doubtless 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 mortal 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 presented to Moses any similitude or likeness of God's essence and being; for no material visible thing can be a representation of the spiritall and invisible essence of God, To whom willye liken God, or what likeness will ye compare unto him? saith the prophet. Esa. 40. 18. that therefore which is said here concerning the privilege 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 only 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 mortal man, as we see in that story of his seeing God's 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.

Not abiding their answer, which was a sign of great displeasure. Now this departing of the Lord w • s by removing the sign of his presence, the cloud, out of which he had spoken to them, as it is explained in the following words, verse. 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 sign that the people were to remove) but it removed from the door of the tabernacle whither it did usually descend when God meant to speak unto them, and so rising up did hang over the tabernacle as at other times.

Though Aa • on joined with Miriam in speaking against Moses, yet only Miriam was punished, 1. because she began the quarrel; and 2. because he was the high priest, and so the Lord would not strike him with leprosy, lest in his dishonor the priesthood should suffer, but chose rather to punish him in his sister. As for the leprosy wherewith Miriam was stricken, it did well answer her sin, a virulent, envious, murmuring tongue being like a fretting leprosy 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 Lord's putting them in mind afterwards of it, Deut. 24. 9. Remember what the Lord thy God did unto Miriam by the way, after that ye were come forth out of Egypt.

Miriam stricken with this white leprosy was like a child▪ that hath been sometime dead in the womb, when it comes into the world; the flesh of such a child will be white, putrefied as if it were sodden, 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 Israel 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.

God having immediately heard the prayer of Moses, and healed her, gives order notwithstanding that she should be shut out seven days from the camp. Indeed other lepers being cleansed were yet shut up by themselves seven days, 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 days. But, says the Lord, if her earthly father had in great displeasure spit in her face, she would have been ashamed to show 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 others may be a real instruction to all the people▪ that he would have them take heed of being corrupted with the same sin: now this expression of spitting in her face God useth, because spitting is a sign of anger, shame, and contempt. Job 30. 10. They abhor me, they flee far 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.

But stayed mourning for her, which was a special honor 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.

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

In Deuteronomy 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 wilderness, 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 possess it, the people already, no doubt, through i • fidelity beginning to fear the event, desire that first they might send some certain men not only to search out the fertility and strength of the land, but also to take knowledge of the ways and passages, rivers, fords and mountains, by which they were to go, ver. 22. Moses, not knowing their distrustful hearts, likes well the motion, verse. 23. and consulted with God, who thereupon returned this answer here set down, yielding or giving way to their motion, but in displeasure, for their greater hurt, and that no question because of their present infidelity; and appointing them to send men that might search the land of Canaan, even the land which God before had spied for them, Ezek. 20. 6. and searched out, Deut. 1. 33.

There was one sent of every tribe, that every tribe might be satisfied by a witness of their own; and all Princes in their tribe, as most likely to be courageous, and that their testimony might be of more credit; not of the baser sort, because the business was weighty.

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

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

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 witness, made in the wilderness, 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 Savior Matth. 1. 21. Thou shalt call his name Jesus (saith the Angel to Joseph concerning Christ, the son of the virgin Mary) for he shall save his people from their sins: so that evident it is that this faithful 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 signify 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 only Savior of the world. But, may some say, Oshea, which was his former name, doth also signify a Savior; and why then was his name changed? I answer many reasons are given for this by Expositors, but the most probable is this, that by adding Jah, which is the proper name of God, Psal. 68. 4. contracted of Jehovah; or as some think by adding the first letter of Jehovah, to Oshea, so to make his name Jehoshua, thereby was signified that he should not only be a Savior, but also the Lord's Savior, implying that he should by authority from God, and by the help and assistance of God, be the Savior of his people, and therein also the more manifestly a type of Chri • t, who is the Lord's anointed, and the Lord our righteousness, Jer. 23. 6. When his name was thus changed, it is not expressed: only 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, Exodus 17. 9.

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

It may be probably thought that they went not all together, but divided themselves; for going all together, they would have been suspected, neither could they have viewed the whole country 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 implied in these words, so they went up and searched the land from the wilderness of Zin, &c. for the wilderness of Zin here spoken of, is not the wilderness of Sin, that bordered upon Egypt, Exod. 16. 1. but a wilderness called by a name much like, the wilderness 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, only 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 Northern tract as men usually go from Rehob to Hamath.

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 showing how they went up by the South (for there they entered the land) he tells us how they came to Hebron, a city 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 Arbah, from whom Hebron was called Kiriath-arbah, or, the city of Arbah, was the father of Anak; or else because all giants were in those times called the children of Ana • .

This declareth not only the antiquity of Hebron, but also by consequence the goodness of the land.

Of admirable bigness, which therefore they brought upon a staff betwixt two, that it might not be marred in the bringing.

There was a city of the Edomites called Kadesh, chap. 20. 16. from whence the wilderness by it was called the wilderness of Kadesh, Psal. 29. 8. But this was another Kadesh, called usually Kadesh-Barnea, Deut. 1. 29. and Rithma, Numb. 33. 18. That Kadesh upon the borders of Edom was in the desert of Zin, chap. 10. 1. this was in the wilderness of Paran: The next station after they went from that Kadesh was mount Hor, where Aaron died, and that was in the fortieth 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 threatened did wander eight and thirty years in the wilderness, Deut. 2. 14. So that it is evident that this Kadesh, whither the spies returned, was not that Kadesh upon the borders of Edom, but another that was close upon the South parts of Canaan, where Moses and the congregation had stayed for them all the while they were search • ng the land.

This their reckoning up of so many mighty nations with whom they must look to grappel, was purposely added to discourage the people from entering the land. As for the Amalekites, though they were not of the nations that inhabited the land of Canaan, yet the spies first mention them, because they 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 wilderness, and had there fought with them.

The sea here intended was not the mid-land sea, which was on the West of Canaan; but the dead sea, which lay on the East of Canaan, where the river Jordan ran into it, as we may well conceive by that which seems most probable to be the drift of these words, to wit, that as they had told the people▪ in the former words, of the Amalekites dwelling upon the South of Canaan, and the Hittites & Jebusites & Amor • tes dwelling in the mountains, that is, those mountains in the South of the land nigh unto the wilderness where the Israelites now lay, thereby intending to let the people see that there would be no entering 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 God's express 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 show the people that in case they should think to fetch a compass 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 defense of their country, and not suffer the Israelites to enter there.

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

That is, a land wherein the people of the land are continually devoured, by reason of their bloody wars, wherein they are ever involved either with their neighbors, or amongst themselves; implying how little hope there was for them to prevail against such a fierce untamed people, and how little comfort they could expect, if they should drive out some of the inhabitants and plant themselves in their room, they should be sure to be eaten out with continual wars. Look as formerly the Amorites had conquered the Moabites, Numb. 21. 28▪ 29. the Caphterims or Philistines 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 devour m • n no more▪

CHAP. XIV.

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.

This above all discover • d their wonderf • ll rage and madness, if we consider, 1. the difficulties they must needs meet with in their return to Egypt (for they could not expect to be fed with manna from heaven, nor the red sea to be divided before them again) and 2. the scorn and • 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 far they proceeded in this their wicked intention may not happily 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.

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

In sign of sorrow and detestation of those blasphemous speeches which the people had uttered against God.

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

That is, we shall easily consume and devour them, to wit, with the sword, according to that expression, Deut. 32. 42. I will make mine arrows drunk with blood, 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.

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 sun, 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 against 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?

The Lord, seeing the danger his faithful witnesses were in, did suddenly cause the cloud (the usual sign when God meant to speak to Moses concerning his people) to descend upon the tabernacle, and that no doubt in a more glorious appearance then ordinarily, thereby to astonish the people, and to stop them in that furious attempt they were going about.

Two several ways these words may be understood: first, of the power of God in carrying the Israelites into Canaan: and because this would be an act of wonderful mercy in God, to do this for a people that had now so horribly rebelled against him, therefore the next words are added, according as thou hast spoken, saying, The Lord is longsuffering, &c. or secondly, of the power of God in pardoning their sin, 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 sins and so exceeding 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 pardoning 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 city.

The drift of Moses prayer, and so also of his alleging these words, which the Lord had spoken concerning himself, being to procure of God that he would show mercy to the Israelites, and not to pour out his wrath upon them as their sin had deserved, it may seem strange that he should add 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 jointly with those which went before do no way cross the aim of Moses prayer, and that because he did not sue to God that he should not punish the sin of this people, but only that he would not utterly destroy them, as he had before threatened, verse. 12. and accordingly the drift of Moses plea in these words is this, That since God had said of himself that he was a longsuffering God, and that though he would by no means clear the guilty, &c. yet withal 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.

That is, I will not destroy them all as one man, I will not cut off the whole nation as at first I threatened, but will only punish these rebels, and leave their posterity to inherit the land,

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 promised 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 withal he would magnify his justice and severity against their sin 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 particle 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.

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 reproached 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 wilderness of Sin, where manna and quail 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.

The Lord having threatened 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 possess it, to wit, Hebron and the land adjoining. 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 followed 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 judgment was pronounced only 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.

That is added, both to show 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 into it; as also to show 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 beyond the mountain, at the foot whereof the Israelites now lay, see verse. 40, &c. where by this word dwelt may be meant▪ either that they had their continual 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.

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

That is, that which you wished to yourselves shall now betide you: wherein he alludes to that which they had spoken, verse. 3. Would God we had died in this wilderness.

That is, till they have made up the years of their wandering in the wilderness from their coming out of Egypt full forty years, so that in these forty 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, until we were come over the brook Sered, was thirty and eight years. Now in this the Lord saith their children should bear their whoredoms, because it was their fathers whoredoms, that is, their forsaking of God, that did bring this punishment upon their children.

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.

That is, died by an extraordinary plague from the hand of God, either the pestilence threatened, verse. 12. or some other judgment, and that immediately, the cloud, the testimony of God's presence, still remaining upon the tabernacle. And thus by the present judgment inflicted on them the people must needs be stricken with the more fearful apprehension of the judgment that did abide them also, and therefore it is said, verse. 39. the people mourned greatly, having now indeed just cause to weep, whereas before, verse. 1. they wept causelessly.

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

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

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

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 discomfiture 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 days, Deut 1. 45. Now for Hormah, whither the Israelites were chased, it was a place afterwards so called upon occasion of the Israelites destroying the Canaanites there, chap. 21. 3.

CHAP. XV.

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 cheer up the people with hope of God's reconciliation, that he had not utterly cast them off, but would again smell the sweet savor 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.

This law is to show what meat-offerings and drink-offerings were always 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 verse. 3. that were to have these accessory meat-offerings and drink-offerings, to wit, a burnt-offering or a sacrifice, by sacrifice there is meant only the sacrifice of peace-offerings, as in many other places besides. And indeed unless it be i • the sin • -offering that was offered at the cleansing of the Leper, Levite. 14. 10. we do not anywhere read that there was any meat-offerings appointed for sin-offerings, b • t only for burnt-offerings and peace-offerings (whence we see that these two only are mentioned i • this place) the reason whereof, I conceive, was this, because the end of the sin-offering▪ which was to make atonement for the humbled sinner, and the end of the meat-offering, which was to testify the joy and gladness of their thankful hearts, did not so well agree; and it would not therefore be so proper to join them together: and secondly, that there are several quantities of meat and drink-offerings here appointed: as first, for a lamb or kid, verse. 4, 5. or secondly, for a ram, ver. 6, 7. or for a bullock, ver. 8, 9, 10. for according as the sacrifice was greater o • less so must also the meat and drink-offering be more or less, 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.

That is, God will make no difference betwixt you and the strangers that have embraced the same religion with you: his sacrifices and yours shall be alike acceptable to God; and therefore as there is no difference in the Lord's 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 God's presence to perform the duties of God's worship, as the Israelites were, so were the strangers, that is, there was one Law for them both.

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.

That is, to the priests, as the Lord's 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.

There is a Law given concerning the expiation of a sin ignorantly committed by the whole congregation, Levite. 4. 13. But there is a manifest difference betwixt 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 congregation should bring is only a bullock for a sin-offering, here they are willed to bring a bullock for a burnt-offering, and a kid of the goats for a sin-offering▪ And the ground of this difference I conceive is this, because that Law concerned sins of doing evil forbidden, this only concerns the sin of neglecting those ceremonial 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 show what should be done in case any of those things concerning the external 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 persons.

Or, for every congregation; whereby may be implied the several tribes, cities, towns and synagogues.

This Law for the cutting off, that is, the putting to death, of those that do ought presumptuously, must be understood only of the same offenses for which the foregoing sacrifi • cs were appointed when they were ignorantly committed, to wit, of offenses committed against the worship enjoined by the ceremonial Law, as it is noted before upon verse. 22. In these things the soul, that is, the man, that did ought presumptuously, that is, not of ignorance, inadvertencie or infirmity, but willfully and boldly, purposely and openly, as in an advised contempt of God's Law, and of those duties of his public worship in the Law of God enjoined, he was to be cut off, and that because he did thereby reproach the Lord, this being all one as if he should fay that God was not to be regarded, or that his judgments were not worthy his fear.

At what time in their wandering through the wilderness this happened, which is here related, it is not expressed. But I conceive it is inserted as an instance or example how the foregoing Law was put in execution, concerning those that did presumptuously transgress and refuse to conform themselves to the Law in the outward duties of God's worship and service, so that his punishment was for the willful contempt of that Law.

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: Evident it seems it was that he had done it presumptuously, yet it was doubtful whether this fact were within the compass of that Law or no. And therefore Moses inquires, not willing to take away his life without certain direction from the mouth of God.

The main end of these fringes was to put them in mind of the commandments 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 memorial remember that they were God's peculiar people, consecrated to his service, and bound to his Laws, and therefore might not walk, as others, after their own ways: 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 Savior, the border of their garments, or, the fringes of their garments, for so the original word may well be translated. Yea, and our Savior himself did conform himself to this Law, as appears, Luke 8. 44. where it is said, that the woman that had the issue of blood touched the border, or, the fringe, of his garment.

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

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 worship (which who so doth goes a whoring from God) but may content yourselves 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.

Moses here names the ring-leaders in a dangerous insurrection 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 gainsaying of Core, Jude 11. and ver. 23. because it was all occasioned by him▪ shall one man sin, said Moses to the Lord, and wilt thou be wroth with all the congregation? A Levite he was, and cosen-german to Moses and Aaron: for Amram the father of Moses and Aaron, and Izhar the father of this Korah, were brothers, the sons 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 offense that Elizaphan 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 • lder then he; which grudge, however it lay buried for a time, yet now it brake forth, and nothing less then priesthood will content him and his abettors. With Korah are joined here Dathan and Abiram, the sons of Eliab, and On the son of Peleth, all sons 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 persuade the Reubenites to join with them; and besides under a pretence of Reuben's birthright they were hap'y the more easily drawn to oppose Moses, as intending to challenge that the government belonged to them also.

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

And therefore may approach to God, and offer their sacrifices themselves. Hereby therefore they challenge Moses of partiality, in tying the priesthood to his brother Aaron's posterity. It is most probable, which is generally held by Interpreters, that the Reubenites did intend under the pretence of Reuben's birthright to wrest the supreme magistracy from Moses to themselves, and therefore might here charge not Aaron only but Moses also with taking too much upon them. But doubtless for the present they made the quarrel only about the priesthood: nor was it so much to make all the Levites equal with Aaron and his sons (though that happily 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 sacrifices; and therefore all the two hundred and fifty conspirators, who were of several 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 show 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.

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

See chap. 14. 5.

All this that here follows, which is appointed for deciding of the controversy who might meddle with the work of the priesthood, and who might not, Moses no doubt spake by special 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 presently call them to the trial, 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 judgment of God.

B • cause Korah Dathan and Abiram, with the rest of the conspirators, were all together when they first began to quarrel with Moses and Aaron, as it is evident, 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.

That is, he is but God's 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 Apostle 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.

Dathan and Abiram 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 anything he should say. In the beginning of this chapter there is mention made of On the son 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 anywhere else in the sequel of the story, therefore it may be thought that he gave over upon the reproof of Moses; or else it must be held, that he also is implied amongst the rest, though not particularly named.

These men having as it seems heard what had passed betwixt Moses and the Levites, when he counseled them to desist from this wicked attempt (of which we heard before, verse. 8.) do not only refuse to come to him, but return him a bitter and scornful scoffing answer: for first, as by way of deriding those words of Moses, verse. 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 honey, &c. and secondly, they scoff at his promise of bringing them into a land flowing with milk and honey; instead thereof, they say, he had brought them from a land that was such indeed, into a dry wilderness.

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

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 controversy betwixt them: The place where they burnt their incense was in the door of the tabernacle of the congreation, as is here expressed, that is, in the door of the priests court, whither the people used to bring their sacrifices. Indeed the place for the priests burning of incense was within the tabernacle, at the altar of incense: but this was an extraordinary thing, enjoined for the discovery of the Lord's will, whether these men or only Aaron and his sons (as formerly) should enter into the tabernacle to execute the priests office, and therefore this was done at the door 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 verse. 32.

Not only the two hundred and fifty forementioned, but the people in general; not as professed abettors of their attempt, but as spectators of the business in hand, Korah no doubt having persuaded them that they should see that God would favor their attempt, and give judgment on their side.

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

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 immediately in their first conception created by God, whence he is also called the father 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 intimate 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 only seduced by the rebels, and drawn together only to see wha • would be done.

Here is no mention of Korah, because he was appointed verse. 16. to be with his censer amongst the other two hundred and fifty of his con • piracy before the tabernacle of the Lord. But Dathan and Abiram (when Moses sent to call them unto him verse. 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 judgment threa • ned.

That is, remove your tents, and get far away from them, and touch nothing of theirs, and so show your faith and repentance, how certainly you believe that the • lie under the wrath of God, how thoroughly you desire to clear yourselves from having any hand in their wickedness, by refusing to touch anything of theirs, as judging all they have unclean, execrable, and therefore to perish with them.

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 several places, which indeed must needs make the judgment of God the more evident▪

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

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

That is▪ Korah, Dathan, and Abiram, the ring-leaders of the rebellion. Many Expositors do rather think that Korah was consumed with those two hundred and fifty men by fire that came out from the Lord. verse. 35. But because the people fled from Korahs tabernacle▪ verse. • 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 expressly 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, verse. 26. to be with his censer amongst the two hundred 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 encourage and assist them in their confronting of Moses, and so either with them, or in his own tent, was swallowed up.

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

These mutiners had sought to wrest the priesthood from the posterity of Aaron: Eleazar therefore, whose cause God had pleaded, is employed in making the censers a memorial of God's judgment on them.

That is, without the court of the tabernacle, both because happily it was strange fire, and that this casting away of the fire might be an expression of God's rejecting their service, and abhorring their sacrifice.

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 holiness of that place wherein were the visible signs of his presence; yet it follows not hence, that where things are given to superstitious use • , but intentionally to God, it shall be unlawful 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, Levite. 27. 32. therefore now where tithes, either by custom 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.

This altar must needs be the altar of burnt-offerings, and yet this was covered with plates of brass 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 only overlayed with brass 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 brass: others hold that these plates were fastened upon the other, and that the less necessity there was of them, the fitter they were to be memorials of their sin. But withal it is like they were so ordered, that they were both a further ornament and defense 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 removed? But the text resolves us not.

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 expressly noted that this they did on the morrow after they had seen that fearful judgment that fell upon Korah, Dathan and Abiram, with all the men of their conspiracy, thereby to intimate their horrible wickedness, that after the sight of so strange and fearful a judgment they durst so immediately again make an insurrection against Moses, charging him with the death of those rebels, 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 numbered amongst God's people.

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

This sign of God's having somewhat to say to them (for at such times the cloud descended) stayed the rage of the people, and saved Moses and Aaron.

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 only be offered in the tabernacle, for the staying of it; yea and happily that Aaron's offering incense might put the people in mind to pray unto the Lord, whereof the incense was a sign.

That is, as a mediator 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 judgment of God: yet it may be probably thought, that this plague did not scatter itself through the whole congregation, but beginning in one place did like a fire run along upon those still that were next adjoining; 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 people's 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 Mediator, who made intercession for transgressors: See Esa. 53. 12. And he bare the sins of many, and made intercession for the transgressors. Luke 23. 34. Father forgive them, for they know not what they do.

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 murmured, and were destroyed of the destroyer.

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.

No doubt the Lord saw that notwithstanding his severe proceeding 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 wonderful mercy by this ensuing miracle labors to overcome their rebellious hearts. Now to this end he enjoins 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 read 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 sign of their dignity, 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 governors was a sign 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 beautiful rod? and thus the very sign of their authority becomes a sign and witness against them that the priesthood belo • ged not to them, but to Aaron only.

There were twelve several 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 evident that there were twelve rods besides Aaron's, as is more fully expressed, verse. 6.

Not the name of the Patriar • hs, Reuben, Simeon, &c. (for we see that not Levies but Aaron's 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 Aaron's; 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?

That is, though I have distinguished 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 Aaron's name be written upon the rod of Levi, whom I have set in the chief place, that hereby my choice of him to serve in the priesthood may be fully made known.

That is, before the ark, which is called the testimony, because 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 veil where the ark stood within behind the veil, or else in the most holy place before the ark: for upon such extraordinary occasions we need not doubt but Moses used to go into the most holy place; and evident it is, that after they were bro • ght forth again, and Aaron's rod was found to flourish, the rest continuing dry sticks or staves as they were before, that was carried into the most holy place (and therefore the Apostle Heb. 9. 4. mentions Aaron's rod that budded amongst those things that were within the veil) and yet it is said to be returned to the place where they were all laid before, verse. 10. Bring Aaron's rod again before the testimony. However this laying of these rods up before the Lord was to signify, that it was referred to him to determine this controversy concerning the priesthood.

That is, in this particular concerning Aaron's priesthood.

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

Hereby the Lord did discover miraculously that he had chosen Aaron's and his posterity to be the only priests that should serve at his altar: and withal the flourishing of this rod signified, first, the budding of Aaron's posterity▪ together with the flourishing glory and fruitfulness of the priesthood which continued in his posterity; secondly, the miraculous flourishing glory of Christ's priesthood (of which Aaron's was a type) to wit, how he, that rod out of the stem 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 comliness 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 dried up like a potsherd, Psal. 22. 15. should yet suddenly sprout forth again, to wit, in his resurrection, and so his priesthood should become an eternal priesthood, and l •• e Aaron's budding & fruitbearing rod should bring forth fruit to man believing on him remission of sins, righteousness and eternal li • e, and by the preaching of the Gospel, that flourishing rod or scepter of righteousness, 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 days 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 special grace of God should bear and bring forth buds and fruit, and that their fruit should remain, John 15. 16.

Being by this miracle fully convinced of their sin, 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 everyone of them destroyed, as they were indeed in danger to be presently taken away by some judgment, had not the Lord been the more merciful to them.

This is an amplification of their woeful condition, to wit, that though God should spare them now, yet they should always be in danger, if they did never so little press beyond the limits allowed them, whosoever (say they) cometh anything near, that is, nearer then they should, and keep not off at their full distance (wherein we may easily transgress) we see God will not spare them; yea happily (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.

This may be a deprecation, Shall we be consumed, that is, of thy mercy 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 people may rejoice in thee? and Esa. 64. 12. Wilt thou refrain thyself 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.

Because of the people's astonishment, chap. 17. verse. 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 shows himself reconciled, and makes the priests watch a ground of appeasing the people's both fear and envy.

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

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

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

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.

The particulars are here mentioned of the most holy things reserved from the fire, that is, the sacrifices 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 & trespass-offerings; and this last is expressed thus, every trespass-offering of theirs which they shall render unto me, because trespass-offerings were brought as by way of recompense for some trespass 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 Expositors agree, that this is mentioned as a general 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 sin-offering, and every trespasseoffering 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.

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 city Jerusalem, which were holy places for the like holy things (as they were called) to be eaten in the Passover, 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.

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

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 Passover or unleavened 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 oil at the feast of tabernacles. But these were brought in the name of all the inhabitants of the land in general. Besides these there • ore, particular men were of their own corn and fruits to bring the first-fruits unto the Lord, as is enjoined in several 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 upon 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 only 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.

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, Nevertheless, the first-born of man shalt thou surely redeem, and the firstling of unclean beasts shalt thou redeem; yet this hath reference only to the first-born of men, as is evident, 1. because it is said here they were to redeem them at a month 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 days old, Levite. 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 Levite. 27. 6. But it is no way probable 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 read expressly that it was to be redeemed with a lamb, Exod. 13. 13. and therefore the like may be conceived of the firstling of other beasts, or else that they were reasonably rated by the pri • st acco • ding to their value.

See Deut. 15. 19.

That is, in lieu of your service in the tabernacle I have allotted you this for your maintenance by a perpetual and unchangeable coven • nt. Now this covenant in regard of its perpetuity is here called a covenant of salt, and so also God's 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 forever, 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 preserve anything from corruption, therefore by a cov • nant of salt is meant only a stable firm and incorruptible covenant.

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 though se also were given them from the other tribes, Numb. 35.

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

That is, the Levites shall bear the punishment of their own iniquity if they transgress, yea, and of the people's, if by their not watching over the holy things they be suffered to transgress.

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

Which might be done by the uncleanness of the priests, and many other ways.

CHAP. XIX.

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 people's 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 transgress 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 legal uncleanness, by the sprinkling of this water upon them they might be cleansed, and so might come freely again to the service of God in the tabernacle without fear of those plagues, which otherwise their pollutions might have brought upon them. The legal pollutions were to affect them with the filthiness of their sins; and this water of separation was to teach them, that if they desired to be cleansed from their filthiness, they must go out of themselves, and obtain it from God, from his Sanctuary and sacrifice. 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 special was a notable type and figure of Christ: for first, it must be a heifer, that the imbecility 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 human nature, that he was indeed the son 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 bloodiness of his passion, (whereto the Prophet seems also, as some conceive, to allude, Esa. 63. 1, 2. Who is this that cometh from Edom with died garments from Bozrah?—Wherefore art thou red in thine apparel, and thy garments like him that treadeth in the wine-press?) and that by his blood it is that we shall be cleansed from all our sins, even those sins that are red as crimson or scarlet, Esa. 1. 18. He hath loved us, and washed us from our sins in his own blood, saith S. John, Rev. 1. 5. thirdly, it must be a heifer without spot, wherein is no blemish, to signify the purity of his nature without any blemish of sin, and the perfection both of his righteousness 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, Judge. 14. 18. and 6. 7.) and that to signify his fr • edome from the bondage of sin, 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 myself; 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 blood of Christ, who through the eternal spirit offered himself without spot to God, purge your consciences from dead works to serve the living God?

This heifer must be given to the priest, to signify that our redemption and purification was the work of Christ's 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 Christ's being made a curse, and suffering without the city, Heb. 13. 12. Wherefore Jesus also, that he might sanctify the people with his own blood, suffered without the gate.

Signifying that though it bore the curse, yet it was accepted of God for the cleansing of the unclean, and that by Christ's blood we are made clean in God's sight, and have an entrance into heaven thereby.

This was done to signify 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 people, in that he did offer up himself as a sacrifice to God in their behalf.

To signify 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 applied the cleansing virtue of Christ's death and spirit for the purging of our sins.

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 employed in preparing this water were defiled by that which was for the cleansing of others that were defiled. And this was first to discover thereby the abominableness of sin, in that the sins of the people being, as it were, imputed to this heifer, that she might die for them, everyone that touched her was thereby polluted; secondly, to signify that Christ, of whom this heifer was a type, by the imputation of our sins should be made a curse for us, and should be numbered amongst transgressors; thirdly, to teach them that it was not so much the sign, as the thing signified thereby, that had virtue in it to purify those that were spiritually unclean, and consequently to show the imperfection of the legal priesthood, because by preparing the means of the Churches sanctification themselves were polluted.

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 sins of the people: and hereby was signified that Christ our sacrifice was pure in himself, though made sin for us; yea and some Expositors add that this laying up of these ashes in a clean place signified that Christ should be buried in a new tomb, wherein never man before was laid, Luke 23. 53.

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 cities, that those that were unclean might have wherewith to purify themselves.

To wit, the making and reserving 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 Israelite (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 served, because it is not expressed we need not curiously inquire: Only this we must know that as the burning, so also the ashes of this heifer, was a sign of Christ's most ignominious and accursed death (for to be brought to ashes upon the earth, is noted for the extremity of God's fiery judgments, Ezek. 28. 18.) and that the memorial of Christ's ignominious death is to be kept by us in the Sacrament of the Lord's 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.

He that touched a dead beast was unclean but one day only, Lev. 11. 24. &c. Whosoever toucheth the carcase of them shall be unclean until the even, &c. neither was he to be sprinkled with those ashes. By these legal pollutions therefore, contracted by the touch of a dead man the Lord did undoubtedly teach his people, first, to observe God's 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 sins, Eph. 2. 1. and of polluting our souls by any sin 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 men's sins. Keep thyself pure: and thirdly, that if they had defiled themselves they should seek presently to be cleansed of their uncleanness, namely by repentance from dead works, and saith towards God, which purifieth the heart, Acts 15. 9.

The third day was mystical, having reference to the resurrection of Christ; so was also the seventh, being a perfect number and signifying how full and perfectly we are cleansed from our sins by the sprinkling of the blood and spirit of Christ.

That is, if he do it presumptuously; but if he have done it ignorantly he was to bring a sacrifice, Leviticus 5. 3, 6.

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

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.

For though a vessel were melted, 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; nevertheless it shall be purified with the water of separation.

The unclean person here spoken of must needs be meant of the unclean person mentioned 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 separation; yet withal it may be extended to all the unclean persons mentioned before 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 everything should be unclean that such unclean persons touched, and that every person should be unclean that touched anything that was defiled by the touch of an unclean man: and thus hereby was figured the contagion of sin, spreading from one to another, to the infection of many.

CHAP. XX.

Not the wilderness of Sin, mentioned Exod. 16. 1. whither they came on the fifteenth day of the second month after their departing out of the land of Egypt; but the wilderness of Zin, which was near to the land of Edom. The last station of the Israelites mentioned in this story was Kadesh in the wilderness 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 murmured against God for fear of the inhabitants, hence the Lord appoints them to return 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 gathering 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 Abiram) 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 Edom's 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, Judge. 11. 16. and this was in the first month, to wit, of the fortieth year after they were come out of Egypt; for at their next station in mount Hor, whither they removed from this Kadesh, Aaron died, and that is noted to have been in the first day of the fifth month of the fortieth year, Numb. 33. 38. So that in their travels from Kadesh-Barnea, where the spy came to Moses, to this Kadesh in the desert of Zin, there were about eight and thirty years spent, the most of their fathers that were numbered at their coming out of Egypt being in that time destroyed.

To wit, in Kadesh▪ She was the sister of Moses, a prophetess, 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 burial noted. This year Aaron died 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 less then ten years old, when Moses was born, and consequently she was about a hundred and thirty years now when she died: for Moses (who died towards the end of this year) was a hundred and twenty years old when he died, De • t. 34. 7.

With the same want God tried 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 God's succor in the very same extremity did no good upon them, nor could prevent these their murmurings against Moses and Aaron.

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, intimating 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 fearful judgment of being cut off in God's fiery indignation, as a matter of nothing.

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.

See chap. 16. 19.

It is very questionable what rod it was that God here appoints Moses to take for the working of this miracle of fetching water out of the rock. Evident it is that Moses took the rod from before the Lord, verse. 9. that is out of the tabernacle; and therefore some Expositors hold, that it was Aaron's 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, verse. 11. With his rod he smote the rock; and secondly, because this was fittest for this employment, 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? verse. 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 Aaron's; yea and some conceive that Aaron's 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 Aaron's rod, as Exod. 7. 12. They cast down every man his rod, and they became serpents; but Aaron's rod swallowed up their rods.

Here was no command given to Moses that he should smite the rock, but only that he should take the rod in his hand, to wit, as a sign of God's working by him, and speak to the rock before their eyes; and therefore many hold that herein lay a part of Moses sin, that he smote the rock, when he should only have spoken to it. But withal in this command of the Lord to Moses to speak to the rock, there was couched a sharp exprobration of Israel's hard heartedness and infidelity: for it intimates, that the dead creatures would sooner hear and obey God, then his own people; and therefore also he was appointed to do this before the eyes of all the people, whereas the former miracle, of the like nature, at the rock of Rephidem, was only wrought before the elders of Israel, Exod. 17. 5.

Their return to the enraged people from whom erewhile for fear they withdrew themselves, and ready undertaking what God had enjoined, shows plainly that they did not question God's 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, verse. 12? undoubtedly because there was some secret distrust and unbelief in their hearts, though it prevailed not so far against their faith as to make them wholly refuse to do what God had enjoined them. God that sees the heart chargeth them with infidelity, and therefore we may be sure they were herein guilty, and that happily upon this ground: Heretofore when the people murmured the Lord for the most part shown 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 wondering that now the Lord should show 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 only 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 suspense, betwixt hope and doubtings, questioning still within themselves what God would do, and that, it seems, not so much out of any doubt of God's power, as out of a distrust that such a rebellious people were not capable of such a mercy from God: and that it was this which Moses stuck at, his words seem to testify, verse. 10. Hear now▪ ye rebels, must we fetch you water out of this rock? But if the infidelity of their hearts were all their sin, why is it said also, verse. 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 only have spoken, verse. 11. & this tended to the obscuring of God's 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 doubtfulness of his words, must we fetch you water out of this rock? and fourthly, by the bitterness of his rage against the people. Hear now, ye rebels (which happily 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 God's mercy, who was ready to show such wonderful favor to such a rebellious people, and argued a kind of unwillingness that God should be honored by this miracle, which he had determined to work in the eyes of all the people.

This was also spiritual drink, flowing from the rock Christ (1. Cor. 10. 4. And did all drink the same spiritual drink; for they drank of that spiritual 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 wherewith God's Israel may quench their thirst forever, 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, everyone 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.

Thus those elements, which are signs and seals of God's 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 holiness in them.

That is, to glorify me, by discovering that you did not question mine almighty power, my faithfulness and free grace even to those that do not deserve it: for as the believer doth greatly honor God by resting upon his mercy and power and faithfulness, so he that questions the accomplishment of any mercy, which God hath promised his people, doth exceedingly dishonor him: and therefore it is said, chap. 27. 14. that Moses and Aaron did herein • ebell against God's commandments. See the former note upon verse. 10.

How grievous this chastisement was unto Moses, we see, Deut. 3. 23, 24▪ 25, 26. But withal herein a mystery was implied. 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 successor; so neither the law, nor the legal priesthood, can bring us into heaven, but only faith in Jesus Christ, Gal. 2. 16.

So was the former place also called in Rephidim, Exod. 17. 7. To distinguish them the Scripture calleth this Meribah of Kadesh, Deut. 2. 1, 2, 3.

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.

To wit, by God's direction, Deut. 2. 1, 2, 3.

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

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.

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

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

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 verse. 19. or else that they would only 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 countries.

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

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

Notwithstanding, as they went along their coasts, the Edomites suffered them to buy victuals of them. See Deut. 2. 28, 29.

Fetching a compass through the wilderness about the land of Edom. The Lord had charged them that they should not meddle with the sons of Esau or their possession, Deut. 2. 4, 5. Ye are to pass 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 wilderness was very troublesome, Numb. 21. 4. The soul of the people was much discouraged because of the way.

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

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

These reasons may be probably given why this is appointed to be done in the mount: 1. That it might be a sign that this was done by God's appointment, their going up into the mount being as it were a presenting of themselves before God's tribunal, that by his will they m • ght be ordered in this great business. 2. That it might raise up the people's expectation to observe what was done, whence it is said, verse. 27. that they went up in the sight of all the congregation. 3. That it might be a sign of Aaron's ascending by death to heaven.

The priests used not to wear their holy garments out of the tabernacle: But this was done by special 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 Aaron's dead body, as that they might be put upon Eleazar his son, to signify that God had appointed him to suce • ed in his fathers office. And indeed this done thus (once for all) was sufficient to show that God had established this order, that the high priests eldest son, or the next heir of the family (unless he were uncapable of it, because of some blemish) was still to succeed in that place and office: and withal it must needs be a great comfort to Aaron, that before he died he saw his son settled in his room, and might in his son, so clothed, behold as in a type his Mediator, the salvation of God, Luk. 2. 29. But yet in the days of the Judges we find that the high priesthood was removed from Eleazars to Ithamars posterity, for Eli was of the stock of Ithamar.

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

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

CHAP. XXI.

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 country 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 compass the land of Moab he resolved that they meant to enter upon the south of Canaan; and therefore judging it safer to find his eneme in his neighbors country then to be found by them in his own, he immediately went forth with a great army even as far 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 Expositors do far 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. entered that country; and indeed they entered upon the south of Canaan, as is there expressly noted. But first, because the Israelites were now far from Kadesh-Barnea, whence those spies were sent to search the land of Canaan: and secondly, because it seems apparent by the text, that those that told this king Arad of the Israelites coming, used the 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 anything of the Israelites spies that were sent to search the land, therefore I conceive that this is meant rather, as is abovesaid, of the way where king Arad had sent spies to observe which way the Israelites would take, of whose return from the red sea he had before been informed, as is noted, chap. 33. 40. As for the battle which was here fought betwixt the Israelites and the army of this king Arad, very observable it is, first, that the Lord so disposed of it by his providence, that this one king should only come forth against them, and that all the Canaanites in those parts did not join 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 foiled, so that some of them were taken prisoners in this battle: 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 inhabitants of the land, combining themselves together, if the Lord should not assist them?

That is, the Israelites intending to renew the battle, 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 devoted, 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 Levite. 27. 28. and this was a vow agreeable to God's law, Exod. 23. 32. Thou shalt make no covenant with them, nor with their gods.

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

But how could they, being so far off in the wilderness, destroy their cities lying within Canaan? surely had Moses at this time entered Canaan 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 Canaan, as is expressed, Judge. 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 city was called Hormah; so that this clause was here inserted either by Mosesprophetically, or by some other holy man afterwards.

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 Northward) to Punon, as is expressed, Numb. 33. 41, 42. and here it seems it was that the Israelites were punished with fiery serpents.

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

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

So called, because their venomous biting did cause a grievous burning in the bodies of the Israelites. It may seem that they were a kind of serpents with wings, that so flying amongst 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 original is, Seraphin, that is, Burners, the very same name whereby the Angels are called, Esa. 6. 2. because of their burning zeal for God's glory. The wilderness, through which the Israelites now went, did abound with many sorts of these serpents, and therefore it is called that great and terrible wilderness wherein were fiery serpents and scorpions, Deut. 8. 15. only God had hitherto kept them from hurting his people, till now for their sin he gave them power to bite and kill them: and indeed the punishment was just according to their sin; for now God gave them just cause to complain of thirst, and with the venomous biting of fiery serpents he punished their virulent tongues, to whom that might well be applied which the Psalmist speaks, Psal. 140. 3. They have sharpened their tongues as a serpent, adders poison is under their lips.

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 figure or representation of those fiery serpents wherewith they were stung, and that of brass, as we may see in the following verse, the better to represent their fiery quality, because brass is of a fiery color (and therefore it is said of the Cherubims that Ezekiel saw in a vision, Ezek. 1. 7. that they sparkled like the color of burnished brass, 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 brazen serpent, and thereby might be healed. Now this way of cure the Lord prescribed for two reasons: first, because this, being no natural way of cure, did the better discover that it was of God's 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 wilderness, even so must the son of man be lifted up; That whosoever believeth in him should not perish, but have eternal life. For first, as the Israelites were bitten with fiery serpents, and that biting was mortal and deadly; 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 sin, 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 sin entered into the world, and death by sin, Rom. 5. 12. and, the sting of death is sin, saith the same Apostle, 1. Cor. 15. 56. Secondly, as the brazen serpent, which Moses made for the cure of the Israelites, had the outward form of those fiery serpents, yet had not the poison of those serpents in it; so Christ came in the likeness of sinful flesh, Rom. 8. 3. and yet was without sin: 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 cross, 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 poor sinners might look upon him as the only author of eternal 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 only by looking on the brazen serpent, whereof there could be no natural reason; so are sinners perfectly saved from that death whereto they were liable because of sin, only 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 foolishness 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 memorial of this singular me • cy which God thereby had afforded them, the Israelites carefully kept this brazen serpent unto the days of Hezekiah; but then because the people burnt incense to it, that good King brake it in pieces, 2. Kings 18. 4.

They removed not from mount Hor to Oboth, but (as is before noted upon verse. 14.) from mount Hor they removed to Zalmonah, and then to Punon, and then to Oboth, as we read, 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.

And so were come from Edom's borders to Moab's, with whom also they might not meddle, Deut. 2. 9. And the Lord said unto me, Distress not the Moabites, neither contend with them in battle.

Zared was the name both of the valley and river that ran 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.

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.

Arnon was a river that did at this time divide the country of the Amorites from the land of the Moabites. Indeed the country 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 Moses notes, to let us see how God by this means had provided this country for the Israelites, 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 pass 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 days 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 again peaceably.

This place is diversely translated, and therefore also diversely 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 wars of the Lord, wherein it seems the victories 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 following 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 Amorites, 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 inferior to his dealing with them when he drowned the Egyptians in the red sea. Our Translatours have noted in the margin of our Bibles, that this place cited out of that book of the wars 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, only some Expositors hold that Vaheb was the name of that King of the Moabites, mentioned verse. 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.

Neither this place called Beer, nor those mentioned verse. 18, 19, 20. to wit, Mattanah, Nahaliel, and Bamoth, are named Numb. 33. and therefore it seems they were not several stations, but only 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, Numbers 33. 48.

The meaning of these words is, that at this place, called thence Beer, which signifieth a well, the Lord did miraculously again supply them with water, and that in the sight of all the people, having appointed 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 infer thus much, to wit, that the people being in some distress for water in that wilderness, 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. where • 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 spiritual 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 signify that saving doctrine and graces of God's spirit which from Christ are derived unto the faithful, and are in them always 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 labor of governors 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 sign 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.

When they were to pass over the river Arnon, mentioned verse. 13. God had told them that they should destroy Sihon, and possess his country, Deut. 2. 24▪ Rise ye up, and pass over the river Arnon: Behold, I have given into thy hand Sihon the Amorite, king of Heshbon, and his land, &c. yet now out of the wilderness of Kedemo • h, Deut. 2. 26. they sent messengers to him, doubtless not without God's allowance, to desire a peaceable passage through his country, thereby to render him afterwards the more inexcusable when he was destroyed, both in his own conscience, and in the judgment of others that should hear of it.

See the note upon • hap. 20. 17.

And therefore Sihon had not encroched upon their country, 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 war upon them, God's command was a restraint sufficient for them, Deut. 2. 19. And when thou comest nigh over against the children of Ammon, distress th • m not, nor meddle with them, &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.

Because Heshbon and the country adjoining had been the possession of the Moabites, and God had charged the Israelites not to meddle with their country, Deut. 2. 9. therefore Moses doth largely prove from this place to the end of the 30. verse, that both Heshbon and the country adjoining 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 verse. 13.

By proverbs in the Scripture are generally meant all wise and pithy sayings, especially when they are grown to be in common use amongst men, 1. Sam. 24. 13. As saith the proverb of the ancients, Wickedness proceedeth from the wicked; and secondly, more particularly 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 concerning the land of Israel, The fathers have • aten sour grapes, and the children's 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 enemy, and that because in such songs they used to scoff at those that were so vanquished, and the several passages of such songs were usually taken up afterwards as a proverb and by-word. Now Moses (to prove that Heshbon and the country adjoining now taken by the Israelites had formerly been taken from the Moabites by Sihon) alledgeth this proverbial 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 happily did, insult over the Amorites with the same proverbial taunt wherewith they had before derided the Moabites.

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

That is, the fury of war, which was kindled and began in the subversion and laying waste of Heshbon, brake out from thence and consumed the country of the Moabites as far as Ar, a chief city of theirs, and the Lord's 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 Lord's) even as far 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 country again, the Israelites being carried 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 midst of Sihon, and shall devour the corner of Moab, and the crown of the head of the tumultuous ones, &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 sons 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?

To wit, first the Amorites, then the Israelites.

A city also that ha • been Moab's, Jer. 48. 31, 32. but now was the Amorites; a fruitful pasture-country it stood in, and was given to Gad, Numb. 32. 1.

A rich country 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 cattle, whereto the Scripture often alludeth, Deut. 32. 14. Butter of kine, and milk of sheep, with fat of lambs and rams 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 bars, Deut. 3. 4, 5. and indeed this which is said of their high walled cities makes it manifest, that the Israelites spies were here amongst other places, when they searched the land of Canaan.

Og the king of Bashan was a huge giant, Deut. 3. 11. his bedstead was a bedstead of iron, nine cubits was the length thereof, and four cubits the breadth of it; and the rather doubtless 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 experience he had of God's help against Sihon a ground of encouragement for the present against Og, and his army too.

CHAP. XXII.

In the third chapter verse. 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 removal of the camp of Israel there mentioned. Now they came to the mountains of Abarim at their first passing over the river Arnon, as is noted before upon verse. 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, verse. 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 Moab's, and did border upon the land of Moab, though they were afterwards the Amorites, and now the Israelites by conquest. 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.

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 country, yea they had, to their own trouble, fetched a great compass 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 neighbors who had lately by the sword taken away a great part of their country from them, chap. 21. 26. But yet, being stricken with terrors 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 country, and hereupon they were ready to conclude, that as the Amorites had lately taken away part of their country, so this people, that had now destroyed 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 heaven, who shall hear report of thee, and shall tremble and be in anguish because of thee.

That is, the Moabites being in this distress, and considering that the only way to secure themselves against the evil fea • ed was so strengthen themselves against the Israelites, and that hereby also they might happily regain what the Amorites had formerly taken from them, they sent to the elders of Midian to desire them to join with them against the Israelites, and that because the Midianites were subject to the same king▪ or at least were neighbors 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 allied to the Israelites, being the posterity of Midian, who was the son 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 before 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 join 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 son of Beor, of Pethor, of Mesopotamia, to curse thee. But that last clause happily is meant only of the Moabites; which indeed we may the rather think, because there is not in this story the least mention of the Ammonites.

This is the argument whereby the Moabites sought to persuade the Midianites to join with them against the Israelites, namely, because if they were let alone, they would doubtless 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 kingdoms of Sihon and Og, you may see that they do not content themselves to subdue a people, and make them tributaries, but where they conquer they • tterly destroy all the inhabitants; and this therefore they will do to us, because of their multitudes, if we join not our forces together, as easily as a company of oxen will lick up the grass 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 ourselves to fight with them. And indeed however their fear were causeless 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 days of David, 1. Chron. 18. 2.

This Balaam was a Soothsayer, famous for his enchantments and divinations in those times, as is evident, Josh 1 • . 22. Balaam also the son of Beor, the Southsar • r, and Numb. 24. 1. And when Balaam saw that it pleased the Lord to bless Israel, he went not, as at other times▪ to seek for inchantm • nts; he is called a prop • et, 2. Pet. 2. 16. The dumb a • s • speaking with man's voice forbad the madness of the prophet, not only 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 pass; and we know the gift of prophecy is a common gift, which may be conferred upon a wicked man: and it is like Balak sent to him, as to a prophet, that had from God this gift of divining, and that by his curses and enchantments the Israelites might be weakened, and the more easily overcome. He is here described by his parentage, that he was the son of Beor, who is also called Bosor, 2. Pet. 2. 15. Following the way of Balaam the son of Bosor; secondly, by his country, 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 son of Beor, of Pethor of Mesopotamia, to curse thee; in the East country, Numb. 23. 7. Balak the king of Moab hath brought me from Aram, out of the mountains of the East (and the Eastern land was infamous for divinations and such like arts, Esa. 2. 6. Therefore thou hast forsaken thy people, the house of Jacob: because they be replenished from the East, and are southsayers like the Philistines) and was seated nigh to the river of that land, which was Euphrates▪ for that was the great river of Mesopotamia.

That is, injuriously invading countries they have no right; unto this he seeks to persuade Balaam, by showing him the justness of his cause.

That is, in a country bordering upon mine.

This he speaks, as supposing his presence necessary for the accomplishment of that great work for which he sent to him: whence is that also. ver. 41. Balak took Balaam, and brought him up into the high places of Baal, that thence he might see the utmost part of the people. Amongst other grounds of this conceit, one might be, that beholding the Israelites, his speech might have more vehemency of spirit and better effect, as he supposed; and indeed it is said concerning Elisha, when he cursed the children that mocked him, 2. Kings 2. 24. that he turned back and looked on them, and cursed them in the name of the Lord: how effectual 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 forty 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 enchantments procure them to be accursed of God, and then pronounce this curse against them.

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 withal they worshipped other false gods too: and so I conceive it was with Balaam, and therefore, verse. 18. he calls God the Lord his God, and so though he were an idolater and a southsayer, yet he might pretend himself to be a Prophet of the Lord Jehovah too: and secondly, this amongst other things was a part of the magic skill of their southsayers in former times, that when they were by enchantments to seek the ruin 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 Romans 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 honor among them: and thus some conceive that Balaam undertook to inquire 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 practice his enchantments.

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

Thus he speaks like a mercenary prophet, loath to displease, and desiring the proffered gain: he only makes known one part of God's 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 gratify the King, he should be glad of it) whereas had he truly added the other part of God's speech, thou shalt not curse the people, for they are blessed, this might have cut off all occasions of farther sending.

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

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

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 Balaam's gifts and preferments, and was sorry that he was restrained from cursing Israel; 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 ruin both of him and the King that had sent for him.

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) withal also intending to gloryfie himself by forcing him to bless the Israelites.

For the Lord's bidding him go in such a manner, verse. 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 Balaam, but the Lord thy God turned the curse into a blessing unto thee.

The rest of the company going before, his two servants attended upon him: and this, I conceive, is added, as an amplification of the following miracl • , that the asse saw the Angel, when neither Balaam nor his servants perceived anything.

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 sign of God's wrath against Balaam, and the vengeance that at last befell him: and thus this wizard, 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 read 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 wisdom by a base and contemptible creature, according to that of the Apostle, 1. Cor. 1. 19. I will destroy the wisdom of the wise, and will bring to nothing the understanding of the prudent.

By this and the following passages the Lord by this dumb beast reproved the foolishness or madness of the Prophet, 2. Pet. 2. 16.

Thus God proceeding by degrees makes the sottishness of the Prophet the more evident and inexcusable.

That is, by his almighty and supernatural power God caused the dumb and unreasonable beast to speak understandingly: the devil, when he would tempt to sin, chose the serpent for his instrument, the most subtle beast of the field; but God to rebuke the wizard useth the asse, the most silly of all beasts: God's infinite power is best magnified by weak instruments, 1. Cor. 1. 27. But God hath chosen the foolish things of the world to confound the wise.

The wroth and fury of Balaam, the blindness, sottishness, and hardness of heart, whereto he was given over of God, may be thought probably the cause that Balaam was not terrified with this mon •• rous accident, but replies to the asse as to a reasonable creature. But withal I conceive his being inured (as sorcerers and witches are) to hear evil spirits speak in s • ch brute beasts was a great reason that he was not astonished with it, as other me • would have been, and as happily his servants were, though it be not here expressed.

That is, in desiring so earnestly to go to Balak, notwithstanding I did so absolutely 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.

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 covetousness and desire to earn the wages of unrighteousness by cursing God's Israel he still cherisheth in his heart, as his faint proffering to turn back doth evidently show. 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.

That is, since nothing will restrain thee, go. See the note upon verse. 20.

This going forth to welcome him and entertain him with honor, as likewise 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 refuse to gratify him in that about which he was sent for.

This he says to excuse himself, and prevent the Kings displeasure, if it should fall out otherwise the • he d • sired.

For thus in those times they used to feast with part of their sacrifices.

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 far 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 powerful and effectual. See the note above upon verse. 6.

CHAP. XXIII.

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 therefore verse. 3. Balaam goes to see what answer the Lord, that is, Jehovah, would upon these sacrifices return him, & verse. 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 sinful 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 odd numbers, Numer • 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 rams, was a remainder of the worship of God, which even from their ancestors, who were true worshippers 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 infer 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 rams, and go to my servant Job, and offer up for your s • lves a burnt-offering. 1. Chron. 15. 26. And it came to pass when God helped the Levites, that bare the ark of the covenant of the Lord, that they offered seven bullocks and seven rams. 2. Chron. 29. 21. And they brought seven bullocks and seven rams and seven he-goats for a sin-offering; yet herein they became vain in their imaginations, Rom. 1. 21. for holy men used still but one altar, Gen. 8. 20. And Noah built an altar unto the Lord; and multiplying altars is a sin, Hos. 8. 11. Because Ephraim hath made many altars to sin, altars shall be unto him to sin.

This Balaam enjoined Balak, not so much that th • birds should not come at the sacrifices, as that standing so he might present himself before God, in hope and expectation that by the virtue of that sacrifice God would accept of him, and perform his desire against his enemies; and under this • appely was implied also, that standing so he should pray for good success.

That is, into some solitary place in the top of that hill, there to seek for enchantments and signs 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.

Not by the force of his enchantments, but voluntarily, for the hardening of Balaam and the good of his people.

He boasts of his sacrifices, that God might be pleased upon this service done him to hearken to Balak.

That is, he appointed him what he should say: not regarding his sacrifices, the Lord forced him to bless the Israelites, and yet all this while his heart was the same that it was before, he could not say as David did, Psal. 116. 10. I believed, therefore have I spoken: he did not eat God's 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 rejoicing of mine heart; only there was a word put into his mouth.

By a parable is usually meant a grave speech, containing excellent matter of doctrine and instruction, Job 27. 1. especially when it is delivered in a high strain of language, figurative expressions, and a certain splendor of words more then usual, which though they carry a kind of majesty in them, and make the hearers the more attentive, even as to the oracles of God, yet they are withal 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.

To wit, Aram Naharaiim, which was Mesopotamia, Deut. 23. 4. They hired against thee Balaam the son of Beor, of Pethor of M • sopotamia: and thus God by Balaam's own mouth taxeth Balak for sending twice so far off for him, who now must bless instead of cursing.

That is, I cannot curse: for when God restrains not men, they may curs • whom God hath not cursed.

Which is all one as if he had said, And indeed the very sight of them is full of majesty and terror, as of a people blessed of God: for though I be far 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 terror 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.

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 mixed 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 implieth 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 • there gates nor bars, which dwell alone; and thirdly, that no nation should be worthy to be compared with them, and that chiefly because they should be God's peculiar people, Exod. 19. 5. and separated from other people, Levite. 20. 24. I am the Lord your God which have separated you from other nations.

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. Indeed this is meant principally of the uncountable number of God's Isra • l he • eaf • er, that spiritual 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 numbered. But yet it is spoken too of the wonderful 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 four camps or squadrons.

Thus he prophesieth their happiness also in the world to come.

The reason why Balak desired Balaam to remove to another place was, first, because he conceited that another place might prove more lucky and successful then the first had done, where they had offered their sacrifices: for idolat • rs were always 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 Israelites, he removed yet to a third place, verse. 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 resolved to carry him where he should only 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 happily those former words of Balaam, verse. 10. did occasion him to think, Who can count the dust of Jacob, &c. and therefore, whereas before he was careful 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 only and not see them all.

That is, the field of the spies or scoutwatches, a place it seems so called, because there they kept the watch of the country.

So prosecuting their wickedness still under color of religion. See the note upon verse. 1.

See the note upon verse. 3.

See the note upon verse. 4.

Hearken with reverence to the message brought thee from God, as Judge. 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.

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 sins, so that they are still lovely and amiable in his sight.

That is, God reigneth as a king amongst them. Hereby also I conceive is meant the faith, joy, boldness and confidence of God's people in him their king and governor, as when a king comes amongst the armies of his people, he is received with joyful shoutings and acclamations, and when he goes forth to battle 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 God's 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.

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 withal implies from that former deliverance both God's constant purpose of doing good to them, and how unable their strongest enemies should be to resist them.

That is, his strength is unresistable, as is that of the unicorn, Job 39. 9, 10, 12. Besides, it may have reference to that special virtue in the uni • orns horn against poison, because even so the virtue of God's grace in Israel was a preservation against all enchantments and divinations, verse. 23. Surely there is no enchantment against Jacob, neither is there any divination against Israel.

That is, from this time forward.

This must be understood of their vanquishing both temporal and spiritual enemies. See the note upon Gen. 49. 9.

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.

That is, when he saw that there was no likelihood of getting leave of God to curse this people, he resolved not anymore to seek for enchantments, but set his face towards the wilderness, that is, towards the place where Israel lay encamped, 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 • nchantments (that is, some of those magical arts, which sorcerers use) to seek liberty to curse the Israelites, yea happily he did by these diabolical ways seek to obtain leave of God to do it (for it is no more strange that men should inquire of God by ways abominable in God's 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 bless Israel, and that there was no hope to get leave to curse them, he went not as at other times to seek for enchantments, 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 neither by his enchantments, nor by any other way, he could win 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 contrary. And indeed there might be a special aim of providence in this, that he was restrained from practicing his enchantments at this time, when he was to deliver those glorious prophecies concerning the Messias, and concerning God's people, which are afterwards related in the sequel of the chapter, to wit, lest those enchantments foregoing these prophecies might seem to stain or weaken the credit of them.

And so was even by that goodly and glorious sight of their multitude and order appalled and astonished; for this is mentioned as the outward means whereby God did beforehand, as it were, prepare him that he might be the fitter to bless instead of cursing.

That is, suddenly the spirit of God came upon him, and so by his almighty over-ruling power constrained him to bless those whom he resolved to curse, but first it seems cast him into a trance, as we see ver. 4. and 16.

God was herein much magnified, that he should bless his people even by Balaam a sorcerer, a false prophet, who desired to curse them. And this circumstance 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 satisfy Balak’s request, even he both must and will affirm it, and stand to it, that Israel shall be blessed.

If we should read these words as most Expositors 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 blindness and ignorance of the eyes of h • s mind, to wit, that before God revealed these things to him, he was utterly ignorant of • hem, and whilst he pretended himself a Prophet, yet he was indeed a blindwretch, and knew nothing to speak of; or thirdly, of his prophetical visions, to wit▪ that he was a man of a shut or hidden eye, one that had another manner of eye to see withal then other men bad, a man that could see the secret and hidden things of God. But now if we read 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 extraordinary knowledge of things which by the spirit of prophecy was revealed to him, and in r