Annotations on the Pentateuch - Psalms - Song of Songs

Annotations.

IN the first month] This Commandment to [unspec 1] keep the Passover, was in time before the numbering and ordering of the tribes, mentioned in the former part of this book: for that was commanded in the first day of the second month, Num. 1. 1, 2. Whereupon the Hebrews (as Sol. Rashi here) do observe, that there is no order of former and latter in the Law; but things done after, are sometimes ser before. The reason why it is mentioned here, is because of the second Passover kept the 14 day of the second month, verse 11. which was after the foresaid master, after the dedication of the Altar, & ordination of the Levites. And the cause why God commanded them to keep the Passover in the Wilderness, was for that by the first institution they were bound to keep it, when they were come into the land of Canaan, Exod. 12. 25. and therefore without special warrant, they would not have kept it in the desert: neither kept they any mo • but this, till they came into the land Ios. 5.

Verse 3. doc the Passover] that is, keep, offer, or [unspec 2] sacrifice the Passover, called in Hebrew Pesach, in Greek Pascha; so named because the Lord when he smote all the first-borne in the houses of the Egyptians, passed over the houses of the Israelites (whose door-posts were sprinkled with the lambs blood) and slew not their first-borne. Hereupon the Lord appointed a yearly feast in remembrance thereof, which should continue till Christ came, who is our Passover (or Paschal Lamb) sacrificed for us, in whom we keep the feast in spirit and truth, 1 Cor. 5. 7, 8. See the annotations on Exod. 12. in his appointed season] every fourteenth day of the first month, as verse 3. which the Greek here calleth the hour thereof; and in verse 3. the season thereof; and the Hebrews explain it, though it be on the Sabbath. So all the feasts in Israel were to be kept at the times appointed of God, Levite. 23. 4 &c. Therefore Jeroboam keeping the feast of Tabernacles in the eighth month, which God had appointed in the seventh, Levite. 23. 34. it is said to be the month which he had devised of his own heart, 1 Kings 12. 32. 33.

Verse 3. between the two evenings] that is, in [unspec 3] the afternoon; Sol. Rashi (on Exod. 12.) saith, from the sixth hour (which is at mid-day) and upward, it is called between the two evenings, for that the Sun declineth towards his going down, &c. between the evening of the day, and the evening of the night: the evening of the day is in the beginning of the seventh hour, and the evening of the night, is when the night beginneth. See the notes on Exod. 12. 6. where the hours of killing the Passover are observed. It figured the time of Christ's coming, in these last days, Heb. 〈◊〉 . 1, 2. as towards the evening of the world, and the hour of his death, which was the ninth hour, that is, three a clock in the afternoon, Matth. 27. 46-50. all the statutes] that is, all the rites and ordinances prescribed, which the Greek translateth the Law thereof: So in Exod. 12. 43. where it is shown who were to eat the Passover. the judgments] this the Hebrews refer to the unleavened cakes which were to be eaten with it, and seven days after; also to the putting away of Leaven, &c. Exod. 12. 8. 15, &c. But here are to be accepted the special rites which belonged only to the first Passover in Egypt, as the sprinkling of their posts with blood, the eating of it standing, &c. of which see the annotations on Exod. 12. 6, 7, 11.

Verse 4. to do] that is, to keep (or offer) the [unspec 4] Passover, as verse 2. This was for the sanctification of the whole Church in their persons; as the Priests and Levites were before sanctified to their ministries.

Verse 6. by the soul] the soul is here put for [unspec 6] the body; and that dead, as often other-where; see Levite. 19. 28. and Num. 5. 2. sometime the Scripture explaineth it, calling it a dead soul, Num. 6. 6. The Chaldee, Greek, and Latin, keep the Hebrew phrase. They that were unclean by the dead, were unclean seven days, Num. 19. 11. and such might not come into the Lord's Sanctuary, Num. 5. 2. nor eat of the holy things, Levite. 7. 20. Hereupon they came to Moses and Aaron, to inquire what they should do: for unto them the Law touching the unclean was commanded, Lev. 11. 1.

Verse 7. wherefore are we kept back] the Greek explaineth it, shall we be kept back (or deprived?) [unspec 7] A religious demand how they could perform their duty unto God, being in their legal pollution. the oblation of Jehovah] the Passover is so called, as being commanded by the Lord, and kept unto his honor; and it is called a sacrifice, Exod. 12. 27. The Greek translateth it, a gift unto the Lord. So Corban, an Oblation, is by the Holy Ghost interpreted, a gift, Mar. 7. 11.

Verse 8. Stand still] or, Stay: which the Chaldee [unspec 8] explaineth, Tarry till I hear. A religious answer, signifying that he might do nothing without word from the Lord: so Christ spake not, neither did anything of himself; but spake things as his father taught him, John. 7. 16, 17. and 8. 28. From this, and other the like examples of Moses, Jonathan in his Chaldee paraphrase on this place, saith, That the Judges of the Sanhedrin (or courts) should not be ashamed to ask concerning the judgment which is to hard for them; for Moses who was the Master of Israel, had need to say, I have not heard.

Verse 10. Any man] Hebr. Man man; that is, [unspec 10] whosoever; and by man understand the woman also. Jonathan expoundeth it, young man or old man. when he shall] or, though he be unclean. by a soul] the Greek and Chaldee add the soul of a man, meaning a dead man, as verse 6. and so Jonathan explaineth it, by pollution of a man which is dead. This one kind of uncleanness, seemeth to be named for all other that continued any number of days, so the Hebrews understand it. Who is the unclean that is put off to the second Passover▪ Who-soever may not eat the Passover in the fifteenth night of (the first month) Nisan, because of his uncleanness: as men or women that have running issues (Levite. 15.) the menstruous and women in childbed, and men that lie with the menstruous. But who so ••• cheth a dead beast, or creeping thing, or the like, in the fourteenth day; he is to wash, and they kill (the Passover) for him after he is washed; and in the evening when his sun is set, he eateth the Passover. [The reason hereof is, that such uncleanness by the Law, continued but till the evening; so that having washed himself, he was clean at even, and might eat, Levite. 11. 24, 25.] He that is unclean by a dead man, and his seventh day [which is the day of his cleansing, Num. 19. 11, 12.] beginneth to be on the fourteenth day (of the first month;) though he wash and be sprinkled (with the purifying water, Num. 19. 19.) so that he is fit to eat the holy things at evening; yet they kill not (the Passover) for him, but he is put off to the second Passover, Num. 9. 6—11. we have been taught by tradition that it was their seventh day (who then came unto Moses and Aaron:) and hereupon they asked if (the Passover) should be killed for them, and they should eat at evening: and it was told them that they should not kill for them. But hereby is meant, when he is defiled with such uncleanness, as a Nazirite is to shave him-self for it (Num. 6. 9.) for if he be defiled with other uncleanness by the dead, such as the Nazarite shav 〈…〉 not himself for; then they kill for him in his seve 〈…〉 day, after that he is washed and sprinkled, and when his Sun is set, he eateth the Passover. They 〈◊〉 for the menstruous in her seventh day, because 〈◊◊〉 not washed till the eighth night, and so she is • ot f • t 〈◊〉 eat the holy things, until the ninth night. Who so searcheth in a well to find a dead body, they kill net (the Passover) for him, lest he find the dead there in the well, and so be unclean at the killing time. If they have killed for him, and he find not the dead there, then he may eat it at evening, &c. Mai 〈…〉 my in Corban Pesach, chap. 6. sect. 1 &c. a j • urney] or, a way far off. The Hebrew of this word far off, hath extraordinary pricks over it, for special consideration. Hereby the Lord might signify that we Gentiles which were unclean, even dea • in trespasses and sins, and far off, Ephes. 2. 1. 13. should be made nigh by the blood of Christ, and 〈◊〉 partakers of him the second Passover, who now 〈◊〉 sacrificed for us, 1 Cor. 5. 7. But touching this legal ordinance, the Hebrews say, What is this j 〈…〉 far off? Fifteene miles without the wall • s of Jerusalem, [and so by proportion fifteen miles from the campe of Israel.] Who so is 〈◊◊〉 Jerusalem, on the 14 day (of the first month) when the Sun riseth, 15 miles or moe; loe this is a journey far off: if less than this, he is not in a journey far off, for he may be come to Jerusalem by after mid-day, though he go on foot easily, Maim. in Corban Pesach, ch. 5. s. 8, 9. your generations] that is, your posterity hereafter: so this was not a temporary Law, but perpetual.

Verse 11. In the second month] of this second [unspec 11] Passover the Hebrews say; It is a commandment by it self, and therefore to be done even on the Sabbath: for the second is no recompense for the first, but is a feast by it self; therefore they are guilty of cutting off for the breach of it. Maim. in Corban Pesach, chap. 5. sect. 1. between the two evenings] in Greek, towards evening; see v. 3. unleavened cakes] which figured sincerity and truth, 1 Cor. 5. 8. See the annotations on Exod. 12. 8. Sol. Rashi here faith, There is no prohibition of Leaven, save with it when it is eaten. But he might have leavened bread with him in the house. Otherwise than at the first Passover, Exod. 12. 15. 19. which therefore needeth further inquiry. bitter herbs] Hebrew, bitternesses: the Latin version counted Jerome's, expoundeth it wild lettices; which are sad to be bitter in taste: Dioscorid. lib. 2. chap. 166. though it is not to be restrained to that herb only; see the annotations on Exod. 12. 8. So the Greek translateth it Picridoon, which are herbs of bitter taste, as wild cichorie and endive. These were to the Jews a remembrance of their bitter life in Egypt, Exod. 1. 14. and so a figure of the bitterness of Christ's afflictions, whereof we that believe, are made partakers by the fellowship of his sufferings, being male conformable unto his death, Phil. 3. 10.

Ver • 12. till the morning] if any were left till then, it vas to be burnt; see Exod. 12. 10. with the [unspec 12] annotations. not break a bone] this was fulfilled in Christ himself, as John. 19. 33. 36. See Exod. 12. 46. The Hebrew Doctors say, that for breaking abo • e a man was to be beaten. But he is not guilty save for breaking a bone, whereupon some flesh is, or vherein is some marrow. For breaking any other bone 〈◊〉 is not guilty. But if there be any flesh upon it, though he break the bone in any other place than where he flesh is, he is guilty; although that place of the 〈◊〉 where he breaketh it be bare without flesh. Also • e that breaketh it after another hath broken it, is 〈◊〉 be beaten. Maimonides in Corban Pesach, chap. 10. sect. 1. 3, 4. every statute of the Passe-over] i • Greek, the Law of the Pascha. This seemeth robe meant of the first Passover, the Law whereo 〈…〉 s given in Exod. 12. Howbeit here, the Hebre 〈…〉 s have their exceptions and differences; but 〈◊〉 warrantable, I leave to be considered. What d 〈…〉 fereth (say they) the second Passover from the first▪ At the first there is a prohibition that no lea 〈…〉 〈◊〉 〈…〉 ene or found (in their houses,) neither may it be 〈◊〉 with leaven (in them:) neither may they 〈◊◊〉 of it out of the company: and they must use the Pr • se (or hymn) in the 〈…〉 ng of it: and do bring 〈◊〉 it the Ch 〈…〉 ah (or F • ast-offering spoken of in Deut. 1 〈◊〉 .) And it • ay be kept in un 〈…〉 〈◊〉 most part of the Church be unclean by the dead. But the second Passover, may have leavened and unleavened bread with it in the house: and they are not bound to use the hymn in the eating of it: and they may carry it out of the house where it is eaten: neither bring they the Chagigah with it: neither may it be kept in uncleanness. But both of them put away the Sabbath (that is, are to be kept even on the Sabbath day,) and the praise (or Hymn) is to be used in the doing of them, and they must be eaten roasted in one house, with unleavened cakes and bitter herbs: and they must not leave ought of them (till the morning) nor break a bone of them. And why is not the second (Passover) equal to the first in all things seeing it is sad (in Num. 9. 12.) according to every statute of the Passover they shall do it. Because there are expressedin it some of the statutes of the Passover: to teach that it is not equal to the first, save in the things that are expressed concerning it: & they are the cōmandemen • s concerning the body (or substance) of it: & they are the statutes of the Passover. For this is a general rule, that their dispersion in Egypt, their taking of the Paschal lamb on the tenth day, and the cha • ge to strike the blood with a bunch of hyssop on the u • per door-post, & on the two side-posts, and to eat it in • aste: they were not things to be observed in the genrations following, but in the Passover of Egypt on • l. Maim. in Corban Pesach, ch. 10. s. 15. Touching t • e eating of the Passover by the unclean (fore • entioned,) thus they say of it, & of other the lik • : All the offerings of the Congregation, their time is set, (Lev. 23.) therefore they all do put away the Sa • bath and uncleanness by the dead. And every oblati • n of them which is offered in uncleanness, is no • eaten: but they burn on the altar such things thereof as are to be burned theron; & the residue which sho 〈…〉 d be eaten, are burnt as other holy things that are de 〈…〉 ed, (Levite. 7. 19.) How doth it put away unc 〈…〉 nnesse? If the time of that oblation be come, and th • most part of the Church that offer it be unclean by t • e dead: or if the Church be clean, & the Priests that s •• uld offer it be unclean by the dead: or, if the peop • e a • d Priests be clean, and the ministering vessels be un • l • ane by the dead: loe then it is performed in uncleanne; & the unclean and the clean are impl • yed there 〈…〉 • ogether, and come all of them into the •• urt (of the S • nctuary.) But they that are unclea • e by other un 〈…〉 annes, as by running issues, &c. or • y creeping things, or dead beasts, & the like; they a • e not employed thereabout, neither come they into 〈◊〉 court; although it be performed in uncleanness. A •• if they transgress & do it, or come into the court, t • ey are guilty of cutting off for coming in; and of • ath for serving: for nothing is put off but unclean 〈…〉 s by the dead (man) only, &c. Uncleanness by a 〈…〉 ad man, is put away concerning the Congregation as it is written in Num. 9. 6. And there were men • ho w • re unclean by the soul of a mā: we have been • ught by word of mouth that they are particular me which are put off to the second Passover, if they 〈…〉 nclean. But if the congregation be unclean by 〈◊〉 dead, they are not put away, but the uncleanness 〈◊〉 put away, & they do the Passover with uncleanness▪ And the same law is for every oblation, which hath 〈◊〉 time appointed therefore with the Passover, that 〈◊〉 putteth away uncleanness. And loe the thing is expressed in the Scriptures, for it is said (in 2 Chrō. 30. 17.) For there were many in the Church that were not sanctified; therefore the Levites (had the charge) of the killing of the Passovers, for everyone that was not clean, to sanctify (them) unto the LORD. For a multitude of the people, many of Ephraim and Manasseh, Issachar, and Zebulon, had not cleansed themselves. And what is that which is said (in 1 Chron. 30. 18.) yet they did eat the Passover otherwise than it was written? Because they made an intercalation of that year (that is, added a month) because of uncleanness, as it is said (in 2 Chron. 30. 2.) And the King consulted, and his Princes, and all the congregation in Jerusalem, to keep the Passover in the second month; for they could not keep it at that time, because the Priests had not sanctified themselves sufficiently. And else-where I have shown that they are to make no intercalation of the year at all, because of uncleanness. There was also another thing in that year, that King Hezekiah made intercalation of the year, in the 30. day of Adar (or February) which s • old have been the beginning of the month Nisan for March) and he made that month Adar the second: but the wise men agreed not unto him, for they are to make no intercalation in that day, as I have shown in the treatise of sanctifying the New Moon. And for these things which he did, not according to he custom, it is said, they did eat the passover othrwise than it is written. And he besought mercy forhimselfe and for the wise men that consented to his d • ags, as it is said (in 2 Chron. 30. 18, 19.) The god LORD pardon everyone, that prepareth his he • rt, &c. and it is said (invers. 20.) and the LORD hearkened to Hezekiah, and healed the people, that their offering was acceptable, Maim. in Biath hammikdash, 〈◊〉 . 4. sect. 10. &c. The same man, in Corban Pes •• h, ch. 7. writeth thus: Many that are unclean by the dead at the first Passover, if they be the lesser part of the Church, they are put off to the second Paseever, as other unclean persons: but if the most of the Church be unclean by the dead; or if the Pries • s, or the ministering vessels be unclean by pollution of the dead, they are not put off, but do all of them ofer the Passeo • er in uncleanness, the unclean with the clean. As 〈◊〉 is said, And there were men that were unclean, &c. • um. 9. 6. particular persons are • ut off, and not the co • gregation; and this thing is for uncleanness by a de • d (man) only. If the Church be half of them clea • , and half unclean by the dead, they all keep it 〈◊〉 • he first (month) and the clean keep it by themselv 〈…〉 in cleanness, and the unclean keep it by themselves 〈◊〉 uncleanness, and d • e eat it in uncleanness. And if •• ey that be unclean by the dead, be moe than the clea •• , though but one, they all keep it in uncleanness, &c. If the most part of the Church have running issues, 〈◊〉 lepers, &c. and the lesser part be defiled by the dead those that are unclean by the dead, keep it not in th • first (month) because they are the lesser part; neith 〈…〉 keep they the second (Passover,) for no Partic • lar persons • eepe the second, save in the time when he most of the Church have kept the first. If the mo 〈…〉 part of the Church be unclean by the dead, and 〈◊〉 lesser part have running issues, or the like; the unclean 〈◊〉 the dead keep the first (Passover;) and those 〈◊〉 have running issues or the like, keep neither the 〈◊〉 nor the second; for there is no keeping of the 〈◊〉 Passover, save when the first is brought in cleanne 〈…〉 if the first be kept in uncleanness, there is no 〈◊〉 Passover: If a third part of the Church be clea 〈…〉 , and a third part have running issues, or the like, and a third part be unclean by the dead; those that are unclean by the dead, keep neither the first Passover nor the second: not the first, because they are 〈◊〉 lesser part in respect of the clean with those that have issues; nor the second, because the lesser part 〈◊〉 the first Passover. How do they estimate the Passover, to know whether the most of the Church be unclean or clean? They estimate it not by all that 〈◊〉 for it may be that twenty are reckoned for one Paschalambe; and they send it by the hand of one to kill it 〈◊〉 thē: But they estimate it by all that come to the 〈◊〉 (of the Sanctuary;) and whiles they are yet without, before the first company cometh in, they estimate thē.

Verse 13. not in a journey] the Greek explaineth [unspec] it, in a far journey, as v. 10. Here other 〈◊〉 necessary and inevitable hindrances are likew 〈…〉 implied, by reason whereof they could not ke • p • the first Passover, but might the second, or were discharged of both, without sin or danger▪ 〈◊〉 the Hebrew Doctors note, if a man be for 〈…〉 〈…〉 ted, or if he have ignorantly erred, and not o •• r • d in the first (month,) then he is to bring the Pa 〈…〉 er in the 14. day of the second month. Who s • hath ignorantly erred, or hath been violently hind • ed, so that he offered not in the first month; if he p 〈…〉 tuously neglect to offer in the second, he is gu 〈…〉 o • cutting off: but if he ignorantly erred, or was 〈◊〉 hindered in the second also, he is free. If he 〈◊〉 〈…〉 tuously neglected to offer in the first, then 〈◊◊〉 in the second: and if he offer not in the second, 〈◊〉 he faileth of ignorance, he is guilty of c 〈…〉 ng 〈◊〉 because he offered not the Lord's offering in the app 〈…〉 ted time, and neglected presumptuously, Ma 〈…〉 Corban Pesach, ch. 5. sect. 1, 2. Now for in 〈…〉 nces, they give these; If a man in a journey betravelling towards the Sanctuary, and reacheth not 〈…〉 there, because he is hindered by the beasts w • ich 〈◊〉 driveth: or being (come) to Jerusalem, is 〈◊〉 feet, that he cannot come to the court (of the Sanctuary) till the time of the offering be past, this is 〈◊〉 (or a constrained let.) Ibidem ch. 5. sect. 9. F 〈…〉 e men that have the skins of their Paschal lamb mixed together, and there is found a war • [w • ich is a sign of uncleanness] in the skin of one 〈◊〉 them; all those lambs are to be carried out to th place o • burning; and if they were mixed bef • re their blood was sprinkled on the Altar, themen 〈◊〉 bound to keep the second Passover: b 〈…〉 〈◊◊〉 were mixed after the sprinkling, they ar • d •• charge • from keeping th • second Passover, Ibidem 〈◊〉 3. 〈◊〉 9. If the owners of a Paschal lamb be defild, 〈◊〉 that the lamb is killed for them; the blo 〈…〉 thereof may not be Sp 〈…〉 nkled on the Altar, an • if it be sprinkled it is • ot acceptable, therefore they are bound to keep the second Passover, Ibidem 〈◊〉 4. sect. 2. A proselye that joineth 〈◊〉 (to 〈◊〉 Church) between the first Passover and the second; likewise a child that is come to full age between the two Passovers [that is, to the age of 13. years, at what time he is Bar mitsva • , a son of the commandment, that is, bound to keep all the Law, as his father was, and so bound to eat the Passover;] they are bound to keep the second Passover, Ibidem ch. 5. sect. 7. and sundry the like. and forbeareth] or ceaseth, in Greek, faileth; meaning wittingly and presumptuously, as appeareth by Num. 15. 30. that soul] which the Chaldee explaineth, that man: and so Moses speaketh in Lev. 17. 4. 9. cut off] in Greek destroyed. The Hebrews understand it of death by the hand of God, when the sin is secret and unpunishable by man: see the notes on Gen. 17. 14. And it may be meant of soul or body, or both. Cutting off, is sometimes of the soul, and sometimes of the body. Of the body, when he dieth in the midst of his days; as if he die at fifty years of age, that is death by cutting off, &c. R. Menachem on Gen. 17. The same man there further showeth, that the state of a man may be such, that though he be cut off in his body from this life, yet he goeth not down to Gehenna (or Hell) but hath his portion in the garden of Eden (or kingdom of Heaven:) but there is some man guilty of cutting off, whose iniquities are so many, that he is cut off from the lite of the garden of Eden; of whom it is written, that soul shall he cut off from my presence, Levite. 22. 3. and, I will even destroy that soul, Levite. 23: 30: and these wicked ones are not cut off in their body, but wax old in this world, as it is said, There is a wicked man that prolongeth (his life) in his wickedness, Eccles. 7. 15. from his people's] in Greek, from his people: by people's meaning the tribes of Israel, called the people's of Israel, in Act. 4. 27. So Moses elsewhere explaineth it, saying, he shall be cut off from Israel, Exod. 12. 15. Num. 19. 13. and, from the congregati • n, Num. 19. 20. and, from the congregation of Israel, Exod. 12. 19. and, from among his people, Lev. 17. 4. 10. and 20. 3. 6. and 23. 30. bear his sin] that is, the punishment due for his sin: so in Lev. 22. 9. Num. 18. 32.

Verse 14. sojourn with you] this the Greek [unspec] explaineth, if a proselyte come unto y • u in your la • d. Of strangers to be admitted to the Passover, see in the annotations on Exod. 12. 48, 49.

Vers. 15. was reared up] or, that he (Moses) [unspec 15] reared up the Tabernacle; which was the first day of the first month, in the second year, after they were come out of Egypt, Exod. 40. 1. 17. the cloud] a sign of God's favor and presence, possessing and protecting the Tabernacle, and dwelling amongst h • s people in Christ: see Exod. 33. 10, 11. and 40. 34. and the annotations there. Also Num. 14. 14. Ez • k. 10. 3, 4. even the Tent of the Testimony] or, 〈◊〉 the Tent, which the Greek translateth, and the house of the Testimony; meaning the most holy place, in which was the Ark with the Tables of the Testimony (or Law) in it; over which place the cloud speciaily was to cover the same. The Hebrew word which usually signifieth to, or f • r, is by the Greek translated and, as here, so in Lev. 16. 21. and Exo. 17. 10. sometime it serveth but to signify the thing covered, as in Isaiah. 11. 9. and so in this place. Sol. Rashi expoundeth it thus; the Tabernacle which was made to be a Tent for the Tables of the Testimony. as the appearance] or, the very appearance of fire: in Exod. 40. 38. it is said, and fire was on it by night. The same cloud, was darkness by day, and fire by night, as in Exod. 14. 20. 24. both signified God's presence and defense of his Tabernacle; as it is said, The LORD will create upon every dwelling place of mount Zion, and upon her assemblies, a cloud and smoke by day, and the shining of a flaming fire by night: for upon all the glory shall be a defense, Isaiah. 4. 5. And in Psal. 105. 39. He spread a cloud, for a covering; and fire, to give light in th • night. So Christ, by the Scriptures of the holy Prophets and Apostles (which are a cloud of witnesses, Heb. 12. 1.) and by his Spirit, is a shadow in the day time from the heat, and for a place of refuge, Isaiah. 4. 6. as it is written, Thou (Lord) hast been a refuge from the storm, a shadow from the heat, Isaiah. 5. 4. and the Prophetical word, is a light that shineth in a dark place, 2 Pet. 1. 19. See the annotations on Exod. 13. 21.

Vers. 16. cloud covered it] to wit, by day, as is [unspec 16] expressed in Exod. 40. • 8. and to be understood here, therefore the Greek version also addeth by day; and so doth the Chaldee called Jonathan's. The continuance of this sign (notwithstanding the people's unworthiness) is remembered by Nehemiah thus; Yet thou in thy manifold mercies, forsook • st them not in the wilderness: the pillar of the cloud departed not from them by day to lead them in the way; neither the pillar of fire by night, to show them light, and the way wherein they should 〈◊〉 N • hem. 9. 19.

Vers. 17. was taken up from off the Te • t] or, [unspec 17] from upon (or over) the Tent; which the Greek translateth, went up from the Tent. journeyed] or, removed, set forward. encamped] or pitched, rested. Thus God in Christ, was the cause and beginning of all rest and motion, and the director of his Church, in the way that they should go. Therefore Moses sanctified both their journeyings and their restings by prayer unto God, Num. 10. 35 36. According to this ancient sign, Christ is said to come with clouds, Dan. 7. 13. Rev. 1. 7. and appeareth clothed with a cloud, and his feet as pillars of fire, Rev. 10. 1. for the salvation of his people, and destruction of their enemies. The same grace is set forth by the similitude of a sheep • erd, leading his flock in and out, whom they follow, Ps • l 8 • . 1. 2. John. 10 9. Under whose conduct they feed in the 〈◊〉 , and their pastures are in all high 〈◊〉 ; they 〈◊〉 not, nor 〈◊〉 , neither doth the he 〈…〉 〈◊〉 s 〈…〉 them; for he that hath mercy on 〈◊◊〉 them, &c. Isaiah. 40. 9, 10. Rev. 7. 16. Wherefore the Church desireth to be told, where he s •• d • th his flock, and where he maketh them to rest at noon, Song 1. 7. And that which the Church saith of Christ, His l • ft hand 〈◊〉 under min • head, and his right hand doth embrac • me, • ong 〈◊◊〉 the Chaldee paraphrast (on that place) applieth to this cloud and the effects thereof.

Verse 18. At the mouth] that is, as the Greek [unspec 18] translateth it, By the commandment; or, as the Chaldee saith, At the word of the Lord: for this sign from heaven, the removing and resting of the cloud, was to them as the mouth or word of God. For God speaketh by his signs, which are therefore called, the words of his signs, Psal. 105. 27. And it signified, that whatsoever we do, in word or deed, we should do all in the name of the Lord Jesus, Coloss. 3. 17.

Vers. 19. tarried long] or, prolonged the time: [unspec 19] here the spaces of time, shorter or longer, between the journeyings of the people, are also shown to be by the Lord's cloud: that so, not only the works, but the times and seasons might appear to be in God's hand & power, Act. 1. 7. kept the charge] or, the watch: Hebr. observed the observation: of which phrase see Levite. 8. 35. The Chaldee here translateth the charge (or observation) of the word of the LORD. They kept watch and ward night and day, to see when the cloud should arise; or, they kept the charge (in the mean while) of serving the Lord, whiles the Sanctuary was erected. So after, in v. 23.

Vers. 20. a few days] Hebr. days of number: [unspec 20] that is, days easily numbered, meaning a few: see this phrase in Gen. 34. 30.

Vers. 22. a year of days] that is, a whole [unspec 22] year: see the notes on Lev. 25. 29. and Gen. 4. 3.

Vers. 23. the mouth] that is, as the Chaldee [unspec 23] saith, the word; in Greek the commandment: and that the Lord signified his will sometimes by word, and not by sign only of the clouds removing, appeareth by Deut. 1. 6, 7. and 2. 3, 4. by the hand] that is, by the ministry of Moses, who both governed the people under God, and used prayer at their journeying and encamping, Num. 10. 35, 36. Compare Psal. 77. 21. Isaiah. 63. 12.

Annotations.

MAke unto thee] After the constitution and order of the Church about the Lord's San 〈…〉 ie, and for their journeying towards Canaan; here followeth the appointment of such public instruments as were requisite for the congregation, both when they journeyed and when they rested, when they went to war, or were in distress, and when they were in peace. two trumpets] a trumpet (called Chatsotsrah) was of metal, a Cornet (called Shophar, whereof see Levite. 23. 24.) was of horn; both these were used after in Israel, 2 Chron. 15. 14. Psalm. 98. 6. Here at first were but two trumpets, as Aaron had but two sons Priests, Eleazar and Ithamar: after as the Priests and business were increased, so were the number of trumpets, that in Solomon's time there were 120. Priests sounding with trumpets, 2 Chron. 5. 12. From which places compared, the Hebrew canons show, that there never might be in the Sanctuary at God's public worship there, fewer than two trumpets, nor moe than 120. Maimonides in Cle hammikdash, ch. 3. sect. 4. of silver] which was the purest metal, and fittest for sound; fit also for signification, for the word of God, and lively graces of his spirit, were figured by these trumpets, as Isaiah. 58. 1. and 27. 13. Ezek. 33. 3. Rev. 4. 1. 1 Cor. 14. 8. So the Hebrews say, the trumpets were to be made of silver; if of any other kind of metal, they were unlawful, Maim. in Cle hammikdash, ch. 3. sect. 5. The tongue of the just, is as choice silver, Prov. 10. 20. and, the words of the LORD, are pure words, as silver tried, &c. Psalm. 12. 7. beaten work] wrought with the hammer, beaten into a plate, of one whole piece: so the golden Candlestick was, Exod. 25. 31. It signified the labor of the ministers of God, giving themselves continually to prayer, and to the ministry of the word, Act. 6. 4. that the trumpets may give a clear and certain sound, for and unto the people. for the calling] for to call together the congregation. This was the first of the four special uses of these trumpets, when the people rested, to assemble them unto the Lord in his Sanctuary, for to hear his word, to pray, and to doehim worship. As, Blow the trumpet in Zion, sanctify a fast, call a solemn assembly, Gather the people, sanctify the congregation, &c. Joel 2. 15, 16. and, Blow the trumpet in the new moon, &c. Psalm. 81. 4. It signified that all the meetings of the Church should be sanctified by the word of God and prayer. for the journeying] to cause the camps, (that is, the people in their camps or tents) to take their journeys. This was the second use of the trumpets, to sanctify by their sound, the journeys and travels of God's people; that as their rest, so all their motions might be in God, by the conduct of his word and spirit. Thus were there three things to be observed at their removings; the Lord's taking up of the cloud, Num. 9. 18. 22. the sound of the trumpets, Num. 10. 2. 5. 6. and the prayer of Moses, Num. 10. 35.

Verse 3. And they] that is, the Priests shall [unspec 3] blow, as is expressed in verse. 8. The Greek translateth, thou shalt blow, meaning Moses, by the Priests whom he appointed thereto. with them] with both of them: for when but one was blown, the Princes only assembled, verse. 4.

Verse 4. with one] the Latin translateth it, [unspec 4] once; but the Greek better, with one trumpet • heads] that is, captains (governors) of thousands; in Greek, Chiliarchs: see Exod. 18. 21. Thus was there one trumpet for the rulers, and one for the people, that all their assemblies might be in the name, and by the sign of the Lord: and the Governors might have their meeting apart, but not the people without the Governors presence; for wha • soever concerned the people, it belonged also to the Princes with them, in resting or journeying, peace or war. And all assembled unto Moses the chief, and figure of Christ, Heb. 3. 1, 2.

Verse 5. And if ye blow] or, And ye shall blow [unspec 5] an alarm, and the camps, &c. So after: and thus the Greek translateth it. an alarm] or, a broken sound; in Hebrew, Trugnah, which is generally any loud broken ringing noise, either with trumpets, as here; or with men's voices and shoutings, as in 1 Sam. 4. 5. and this, either a joyful shout, and triumphant noise, as Num. 23. 21. Psal. 47. 6. Ezr. 3. 11, 12. or a mournful cry, as Ier. 20. 16. See the notes on Levite. 23. 24. This broken sound or alarm, was fittest to stir up and encourage the minds of the people to rise and march forward to battle against the Canaanites: as the former continued equal sound, was for their quiet assembling unto the service of God, and hearing of his Law. And unto this difference the Apostle hath respect, when he saith, If the trumpet give an uncertain sound, who shall prepare himself to the battle? 1 Cor. 14. 8. And therefore also the Greek here and often otherwhere, translateth it sign, or signification, because by it, the people distinctly perceived what they were to do. Andir signified, how God by his trumpeters the Prophets and Apostles, hath distinctly signified his will unto his Church, for all things needful, to furnish them unto all good works, 2 Tim. 3. 16, 17. and such should be the teaching of all his Ministers. The Hebrew Doctors have understood the former blowing with an equal continued sound, to be a sign of mercy to Israel; and this alarm or broken sound, to be a sign of judgment against their enemies. R. Menachem on Num. 10. saith, The blowing (of trumpets) signified mercies; therefore in the time of assembling the people, he saith, And they shall blow with them, and all the assembly shall assemble themselves unto thee, Num. 10. 3. for the gathering of them is in mercy, as it is written, Return, ô LORD, unto the ten thousand thousands of Israel, Numb. 10. 36. Likewise, And he was King in Iesurun, when the beads of the people, the tribes of Israel were gathered together, Deut. 33. 5. But their journeying was with an alarm, Num. 10. 5. because the divine Majesty went before them; and it is written, Rise up LORD, and let thine enemies be scattered, Num. 10. 35. So the walls of Jericho fell with an alarm (or shout) Iof. 6. 20. because God's Majesty went before them to consume their enemies, &c. on the East side] which were Judah, Issachar and Zebulon, Num. 2. 3-7.

Verse 6. on the South side] Reuben, Simeon, and [unspec 6] Gad, Num. 2. 10. &c. for their journeys ] or, according to their journeyings; that is, not for these two quarters only, but for the other also: as Chazkuni observeth, for all the four camps. Here therefore the Greek version addeth by way of explanation, And ye shall sound the third alarm, and the camps that encamp towards the West shall 〈◊〉 their journey: and ye shall sound the fourth alarm • and the camps that encamp towards the North, 〈◊〉 take their journey. The like is signified also by F • . Josephus, in Antiq. Iudaic. lib. 3. c. 11. Where the Latin version misseth, interpreting Noton, the back part of the Tabernacle (which was westward,) when it meaneth the South: and the third, 〈◊〉 Liba, westward, he turneth Southward; when Li 〈…〉 is one of the western winds, as showeth Aul. Gellius, in Noct. Attic. l. 2. c. 22.

Vers. 8. a statute for ever] an everlasting ordinance: [unspec 8] the outward rite continuing till Christ's coming, the spiritual use abiding still forever; that by the preaching of the word, and prayer, the Ministers of God should guide his people in all their affairs.

Vers. 9 ye go to war] Hebr. ye come to war, which the Greek translateth, come forth. But coming [unspec 9] is often used for going: as in Ion. 1. 3. coming (that is, going) to Tharshish. the distre 〈…〉 in Greek, the adversaries that resist you. This was the third use of the trumpets, to be sounded in time of war and tribulation: whereof there be examples in Israel's war against the Midianites, Num. 31. 6. in the Jews war against the Aposta • e Israelites, when they said, Behold God is with us, for a captain; and his Priests with sounding trumpets, to cry alarm against you, 2 Chron. 13. 12. and sundry the like. This one distress of war, is of some thought to be named for all other cal • mities; as the Hebrew canons declare, saying; It is commanded by the Law, to cry out, and to sound an alarm with trumpets, for every distress that shall come upo • the congregation; as it is written, Against the distresser, that distresseth you, Num. 10. 9. as 〈◊◊〉 should say, everything that shall distress you, 〈◊〉 〈…〉 mine, and pestilence, and locusts, and the like; ye 〈◊〉 cry out for them, and sound an alarm. And 〈◊〉 thing belongeth unto repentance: for when distr 〈…〉 cometh, and they cry out because of it, and make an alarm; all do know, that for their evil deeds, they are afflicted; as it is written, Your iniquities have turned away these things, and your sins have with-bolden good things from you, (Ier. 5. 25.) &c. And by the exposition of our Scribes, we are to humble ourselves for every distress that 〈◊〉 come upon the Congregation, till mercy be shown from heaven. Maimonides in Misn. tom. 1. in Taanioth, or treat. of Fasts (or Humiliation) chap. 1. sect. 1. &c. with the trumpets] with which sound, they were also to lift up their voice in supplication to the Lord, to fast, and pray; as in Joel 2. 15. 17. 〈◊〉 the trumpet (or Cornet) in Zion, sanctify a 〈◊〉 call a solemn assembly, &c. Let the Priests the ministers of the LORD, weep between the P •••• and the Altar; and let them say. Spare thy people, ô LORD, &c. So in the war of Abijah, 〈◊〉 cried unto the LORD, and the Priests sounded with the trumpets, and the men of Judah gave a shout, &c. 2 Chron. 13. 14, 15. And Jehoshaphat in his war, proclaimed a fast, and prayed, 2 Chron. 20. 3. 6. &c. The order and manner of such fasts, the Hebrews describe thus: In these days of Humiliation, men are to cry out with prayers and supplications, and to sound an alarm with trumpets only. But if they be in the Sanctuary, they sound an alarm with trumpets and with cornet; and not with both of them together, save in the Sanctuary; as it is written, With trumpets and voice of the cornet, sound an alarm before the King the LORD, Psal. 98. 6. These Fasts (or Humiliations) which they have decreed for the Congregation because of distresses, are not day after day, for the multitude of the congregation cannot continue in so doing. Neither do they decree the fast to begin, save on the second day of the week, and then on the fifth day after that, and in the second day (of the week) after that again; and so after this order, on the second day, and the fifth, and the second, till mercy be shown them. They decree no fasts for the congregation, on the Sabbaths, or Feast-days; neither blow they in them with cornet or trumpets, nor cry out and make supplications in them; unless it be in a City that is besieged by heathens, or invaded by a slood, or in a ship ready to be cast away in the sea, &c. Neither decree they that a fast shall begin at the new Moons, or at the Feast of the Dedication of the Temple, or feast of Purim, or in the working day of any solemn feast. But if they have begun the Fast, though but one day, and any of these days fall out, they fast, and accomplish the day in humiliation. These Fasts which are for distress, women with child, and that give suck, and little children fast not. And it is lawful to eat in the night, when the fast is on the morrow. As the congregation is to fast for their distress: so is a private man to do for his; as if he be sick, or wander in the wilderness, or be imprisoned, he is to humble himself, and seek mercy by prayer (to God.) Every fasting day decreed for the congregation, the Judges and Elders sit in the Synagogue, and make inquiry of the deeds of the men of that City, from after morning prayer till mid-day; and remove the stumbling blocks of transgressions; and do admonish, and inquire, and search concerning injurious persons and transgressors, and separate them; and concerning violent persons, and humble them, &c. These are the distresses, for which the congregation are to fast and 〈◊〉 an alarm. For the enemies of Israel that come against Israel; and for the sword that passeth by the land, as of heathens warring with heathens; and for the pestilence; and for evil beasts; and for Locusts; and for Caterpillars; and for blasting of fruits; and for meldew; and for ruin or downfall of buildings, by earthquake, winds, or the like; and for sicknesses that spread among the people; and for means of livelihood failing, to the decay of trading; and for rain, if it be too excessive, or too scarce: Every City that is distressed with any of these, is to fast, and sound an alarm, until the distress be taken away; and all that are round about that City, are to fast, but not to sound an alarm, but to request mercy for them. Maimonides in Taanioth ch. 1. & 2. That humiliations in times of dist • esse, were appointed of God, the Prophet Joel showeth us, in whose time, Palmer-worms, Locusts, Canker-worms, Caterpillars, wasted the fruits of the earth; and drought, as fire and flame, burnt up the pastures, and trees of the field: for which the people were exhorted to fast and pray, which was performed with blowing of trumpets, and sounding alarm, &c. Joel. 1. 4, 5. 13. 14. 19. 20. and 2. 1. 12. 13. 15. 16. &c. ye shall • e remembered] the Chaldee explaineth it, the remembrance of you shall come up for good before the Lord. This is a promise of grace, annexed to the signs, the trumpets: for remembrance is sometime for evil, to punish iniquity, Nehem. 6. 14. Ier. 14. 10. sometime for good, as Neh. 5. 19. and 13. 22. See the notes on Gen. 8. 1. Thus the silver trumpets signified the Ministers duty, by preaching of the Law, to call men unto repentance for then sins, Esa. 58. 1. Ezek. 33. 3.—7. 8. H • s. 8. 1. • el 2. 1. 15, 16. and to stir them up to fight the Lord's battles against Satan, sin, Antichrist, &c 2 Chron. 13. 12. 15. Ier. 51. 27. Ios. 6. 8. Rev. 8. 6, 7, &c. In which battles, the Lord himself will be with his people, and blow the trumpet before them, Zach. 9. 14.

Verse 10. day of your gladness] in Greek, [unspec 10] days; one named for all. This is the fourth use of the trumpets, for joy and triumph before the Lord. And by the day of gladness, (distinguished from the solemn feasts) Baal 〈◊〉 understandeth the Sabbath day: or, it may be meant of any extraordinary day of rejoicing for any special mercy received, or deliverance from evil. As a • 〈◊〉 first dedication of Solomon's Temple, 2 Chr •• . 5. 12, 13. also at the return out of 〈◊〉 p • ivi • ie, and at the foundation of the second Temple, they set th • Priests in their apparel with trumpets, &c. and praised the Lord, whose mercy endureth forever towards Israel, Ezr. 3. 10, 11. and likewise at the dedication of the wall of Jerusalem, Nehem. 12. 27. 35. solemn feasts] the ordinary feasts appointed of God, whereof see Levite. 23. beginnings] called in Greek New Moons, which were in Israel at the beginning of every month, and were among the Solemnities, Num. 28. 11. &c. at which times trumpets and cornets were blown, as appeareth also by Psalm. 81. 4. with the Trumpets] Afterward God by David and the Prophets ordained other instruments whereon the Levites played, called the instruments of music of the LORD, 2 Chrō. 7. 6. and they were, Psalteries, Harps, Cymbals, 1 Chron. 16. 5, 6. Flutes (or Pipes) and Timbrels, Psal. 149. 3. David also and the Prophets made Psalms and Songs, which some of the Levites sung, whiles other played on the instruments, 1 Chron. 25. and 16. 7, 8. &c. And the Hebrews recording the manner of service in the Temple, say, There might not be fewer than twelve Levites, standing upon the stage every day, to sing th • song over the sacrifice always. And they sung the song with meuth, without instrument. There might not be fewer Psalteries than two, nor moe than six: not fewer Pipes than two, nor moe than twelve: not fewer Trumpets than two, nor moe than an hundred and twenty: not fewer Harps than nine, but as many moe always as they would: and but one Cymbal only. Maimonides tom. 3. in Cle hammikdash, chap. 3. sect. 3, 4. over your Burnt-offerings] a practice of this is shown in Ezekialis time; for he set the Levites in the house of the Lord, with Cymbals, with Psalteries and with Harps, according to the commandment of David, and of Gad the Kings Seer, and of Nathan the Prophet, (for the commandment was by the hand of the Lord, by the hand of his Prophets;) and the Levites stood with the instruments of David, and the Priests with the Trumpets. And Hezekiah commanded to offer the Burnt-offering upon the Altar, and when the Burnt-offering began, the Song of the Lord began, with the Trumpets and with the instruments ordained by David King of Israel. And all the Congregation worshipped, and the singers sang, and the trumpeters sounded: all (this continued) until the Burnt-offering was finished, 2 Chron. 29. 25.—28. So when Solomon sacrificed at the dedication of the Temple, the Levites that were singers, and others with Cymbals, Psalteries and Harps, were arrayed in white linen, and stood at the East end of the Altar, and with them 120. Priests, sounding with trumpets. And the trumpeters and singers were as one, to make one sound to be heard, in praising and thanking the Lord; and they lift up their voice with the trumpets, and cymbals, and instruments of music, and praised the Lord; For he is good, for his mercy (endureth) forever, 2 Chron. 5. 12, 13. of your Peace-offerings] The Hebrews say, they used to sing the Song, over all the Burnt-offerings of the Congregation, which were due (to be offered;) and over the Peace-offerings of the solemn assembly, at the time when the wine (the drink-offering) was poured out. But the voluntary Burnt-offerings which the Congregation offered, &c. they sang not the song over them. Maimonides in Cle hammikdash, ch. 3. sect. 3. So they understood this Law, not for private men's sacrifices, but for the public Churches: they did not blow, save only at the Congregations offering which was appointed them, saith; Chazkuni on Numb. 10. This use of the trumpets signified the spiritual graces and joy that God's people should show forth in his service, directed thereto by his Ministers, Psal. 98. 6. and 150. 3. and 81. 3, 4. Ezr. 3. 10. 2 Chron. 5. 12, 13. Coloss. 3. 16. Ephes. 5. 18, 19. Blessed are the people that know the shouting-sound (or alarm of the trumpet,) Psal. 89. 16.

Vers. 11. second year] after Israel was come [unspec 11] out of Egypt, Num. 9. 1. second month] which we now call April, the Hebrews called it Ijar. twentieth day] the second Passover being ended, Num. 9. 11. when by Mount Sinai (where the Law was given them,) they had abidden twelve months, lacking ten days, as appeareth by comparing Exod. 19. 1, 2. the cloud was taken up] by the Lord, which was a sign that now the people should remove, Numb. 9. 17. But they had withal, word from the Lord, who spake unto them, saying; Ye have dwelt long enough in this mountain; turn you, and take your journey, and go to the mount of the Amorites, &c. Behold I have given the land before you; go in, and posse 〈…〉 which Jehovah sware unto your fathers, Deu • . 1. 6, 7, 8. So 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 〈…〉 promise, which figured the state of grace and freedom by Jesus Christ: see the notes on Gen. 〈◊〉 . 5.

Verse 12. by their journeys] from Sinai to Taberah [unspec 12] and Kibroth-hattaavah, Num. 11. 3. 34. and 33. 16. from Kibroth-hattaavah to H 〈…〉 , 〈◊〉 from Hazeroth, into the wilderness of 〈◊〉 , Num. 11. 35. and 12. 16. Pharan] or 〈◊〉 , the name of a wilderness and mountain in it, mentioned again in Deut. 1. 1. and 33. 2. In this wilderness Ishmael dwelt, Gen. 21. 22.

Verse 13. at the mouth] that is, the word, as the Chaldee saith, or, by the voice, as the Greek translateth: see Num. 9. 18. 23. the hand] that 〈◊〉 , the ministry of Moses, who ordered the blowing of the trumpets, and sanctified the journey by prayer, v. 35. Thus they had four things (at this first removal) to confirm their faith in their 〈◊〉 vell through that terrible wilderness; the Word • : God commanding them; and the lifting up of his cloud, for a sign visible; the word of Mosses in pra • er, and the sound of the trumpets for a sign 〈◊〉 ble. And thus they were furnished with all go • d means to conduct them into their promised inheritance: wherefore amongst other mercies or God to Israel, the memorial of this was after celebrate • , that he led his people in the wilderness, for his 〈◊〉 endureth forever, Psal. 136. 16. Deut. 8. 15. 〈◊〉 . 63. 14. Ier. 2. 6.

Verse 14. according to] or, with their armies; [unspec 14] that is, with the army of Issachar, and army or Zebulon, both which were under the standard 〈◊◊〉 dah, Num. 2. 2, 3.—9. So the Lion of Judah as standard-bearer, and figure of Christ, goeth before them all, to fight in the forefront of the 〈◊〉 . against the Canaanites: see Gen. 49. 8. Judge. 〈◊〉 . 〈◊〉 . 〈◊〉 .

Verse 17. was taken down] after that the Priest had with veils and clothes, covered the Ark 〈…〉 other holy things in the Tabernacle, as is prescribed in Numb. 4. 5. &c. The taking down of the Tabernacle, and removal thereof, and setting it up in another place; signified (among other th 〈…〉 the instabilitie of that legal figurative worship, which Christ at his coming was to abolish, 〈◊〉 . 12. 27, 28. Also the unsettled estate of the Church, and all the members thereof, in the wilderness • : this world, 2 Cor. 5. 1.—4. 2 Pet. 1. 14. Likewise the removal of the Church from one place and nation to another, from the Jews to the Gentiles. Mat. • 1. 43. In regard of this unstayednesse, Moses said unto them, Ye are not yet come to the 〈◊〉 Deut. 12. 9. But in David's time he said, The 〈◊〉 hath given rest unto his people: and, the L 〈…〉 shall no more carry the Tabernacle, nor any of it, for the service thereof, 1 Chron. 23. 25, 26. 〈◊〉 further in the notes on Num. 4, 20. 〈…〉 Tab.] having six wagons on which they 〈…〉 boards and coverings; as is shown in 〈…〉 5. 7, 8, 9.

Verse 18. of Reuben] who was stand •• be •• er to the second quarter, Numb. 2. 10.—16.

Vers. 20. Deguel▪ called sometimes Reguel. Numb. 2. 14. so here the Greek nameth him [unspec 20] Ragovel.

Vers. 21. the Sanctuary that is, (as the Greek translateth) the holy things, as the Ark, Candlestick, [unspec 21] Table, Altar, &c. which they were to bear on their shoulders, Numb. 4. 5.—15. and 7. 9. and they] that is, the Gershonites and Merarites forespoken of, in verse. 17. who therefore went before, that the house or tabernacle might be set up ready, to receive these holy things; for which the Tabernacle was made, and not they for the Tabernacle.

Vers. 22. Ephraim] the standard-bearer to the third quarter: see Numb. 2. 18.—24. [unspec 22]

Vers. 25. the rere-ward] or, the gatherer, (in Greek, the last of all the camps,) that gathered up [unspec 25] and took care of the weak ones and hindmost, (such as Amalek had before smitten, Exod. 17. Deut. 25. 17, 18.) as also of the Leprous and unclean, such as had been put out of the host, Num, 5. 2. (as in Num. 12. 15. the people journeyed not, till Mary (who had beeene a Leper) was gathered,) This shown God's love and care of the most weak among his people, in taking such order for their safety. And unto this order of march, the Prophet hath reference in Isaiah. 52. 12. Jehovah will go before you, and the God of Israel will be your rere-ward (or gatherer.) And David processing his faith in God, saith, Though my father and my mother should forsake me; yet Jehovah would gather me, Psal. 27. 10. In like manner at the siege of Jericho, armed men went before the Priests that blew with the trumpets; and the rere-ward came after the Ark, Ios. 6. 9. 13.

Vers. 28. These were the journeyings] in Greek, These were the hosts (or armies.) By Th • se, is [unspec 28] meant the order of their marching in their journeys, which God, by this repetition, would have men to observe; & we may summarily view thus, When God took up the cloud, Moses prayed, and the Priests with the trumpets blew an alarm, then Judah (the first standard) rose up, with Issachar and Zabulen; in which campe were 186. thousand and 400. men of war (Num. 2. 9.) and they marched foremost. Then followed the Levites of Gershon, and Merari, with six wagons bearing the boards and coverings of the Tabernacle.

The trumpets sounded an alarm the second time, then Reuben, Simeon and Gad, (with their army of 151. thousand, 450. fighting men,) rose up, and followed the tabernacle.

After them went the Levites, sons of Kohath, in the midst of the twelve tribes, bearing on their shoulders, the Ark, Candlestick, Table, Altar, and other holy things.

At the sound of the trumpets third alarm, rose up the standard of Ephraim, under which were of Ephraim, Manasseh and Benjamin, 100. thousand and 8000. & an hundred men of war; and these followed the Sanctuary going before them: unto which the Psalmist hath reference, when he prayeth, Before Ephraim up thy strength, and come for salvation 〈…〉 Psalm. 80. 3.

At the fourth alarm, the standard of • an arose, in whose campe were one hundred fifty seven thousand, and six hundred fighting m • n, of Dan, Aser and Naphtali; who not guarding the tabernacle, had charge of gathering all, and looking to the feeble, &c. that nothing should be lost, or 〈◊〉 behind. Thus the Sanctuary • ad the midst, most safe and honorable place: the greatest campe went foremost, the next in greatness went hin • most, for to resist all enemies, before and after. But the Lord 〈…〉 self was he that went before, and gathered behind, ( 〈◊〉 52. 12.) who when he rose up, his enemies were scattered, and they that hated him, fled before him, 〈◊〉 . 〈◊〉 . • 5. when he marched before his people in the wilderness, the earth quaked 〈◊〉 the 〈…〉 ens dropped, and he confirmed his inheritance when it was w • aried, Psal. 68, 2. 8, 9, 10.

Verse 29. 〈…〉 bah] or, 〈◊〉 , called in [unspec 29] Greek, Iohah, son o • Rag • v • l the M 〈…〉 He was also called 〈◊〉 , Ex • d. 〈◊〉 . 1. and 〈◊〉 . Iarcht here expoundeth it H 〈…〉 ▪ but Ab • n 〈◊〉 〈◊〉 of another minds, that it was the brother of Zipporah Moses wife, and so not father in law, but brother in law to Moses. This speech of Moses to his father in law, some think 〈◊〉 before, when he came to him with Zippo • ah, 〈◊〉 . 18. 1, 2. &c. and so it may be translated, And Moses had said unto Hobab.

Verse 30. I will not go] This denial is [unspec 30] thought to be but for the present; and that Hobab went to his own country first, and after returned again to Moses in the wilderness; because there is mention of the posterity of Hobab dwelling among the Israeli • es in Canaan, Judge. 1. 16. and 4. 11. 1 Sam. 15. 6. Or, if he returned not into the wilderness, yet at the least, his posterity came unto Israel in Canaan, as the Scriptures 〈◊〉 mentioned show.

Verse 31. for eyes] instead of eyes, to guide us [unspec 31] by thy counsel and providence. The Greek translateth it, Thou shalt be an Elder amongst us. Or, by eyes, may be meant dear, loved, and tendered, as men do their own eyes.

Verse 33. mount of 〈…〉 vah] the Chaldee explaineth [unspec] it, the mountain whereon the glory of the Lord had been revealed: that was Mount Sinai, where the Law had been given. three days journey] or, three days way; which was both by God's direction, & by his special power enabling the people to travel so long. The like journey was mentioned from Egypt, Exod. 3. 18. and after from the red Sea, • x. 15. 22. and now from mount Sinai where the Ark of the covenant journeyed before them: which was a figure of Christ, and of his conducting and strengthening of the people; and his resurrection from the dead was the third day, 1 Cor. 15. 4. which was for our justification, and so for rest and peace unto our souls, Rom. 4, 25, and 5. 1, 2, 3. who said of himself, Behold I cast out Devilt, and I doecures today and tomorrow, and the third day I shall be perfected, &c. Luke 13. 32, 33. Of the mystery of this number three, and of the third day, see the annotations on Ge. 22. 4. journeyed before them] The Ark was carried by the Levites in the midst of them, as appeareth by verse 14. 21. but the eyes of all the people were unto the cloud conducting them, and to the Ark amongst them; the journeying and resting whereof was sanctified by Moses prayer, before that the people might either set forward, or pitch their tents: and therefore it is said to journey before them. to search out] or, to espy; which the Chaldee expoundeth to prepare; the Greek, to consider: it meaneth a diligent search and looking about for to know and find out the estate of a place, as Num. 13. 2. 17, 18, 19, 20. So God is said to have searched out (or espied) the land of Canaan which he gave unto Israel, Ezek. 20. 6. And that which is here spoken of the Ark, Moses speaketh of God himself, in Deut. 1. 33. that he went before them to search out a place for them to pitch their Tents in. So God's love and providence towards his Church in Christ, is hereby signified. Wherefore that which Moses said to Hobab, Thou mayest be for eyes unto us verse 31. was not meant that he should appoint them a place to pitch and rest in; but that he being acquainted with the places in that Wilderness, might signify the conditions, commodities or discommodities of the places w ^ch God should design them for to pitch their camps in. a rest] that is, as in Isaiah. 66. 1. a place of rest: so the Chaldee expoundeth it, a place of encamping, or resting. Thus rest, is often used for a resting place, Psal. 132. 8. Gen. 8. 9. 1 Chr. 28. 2. Mic. 2. 10. Zac. 9. 1. This outward rest which God prepared for his people, figured the spiritual rest which we find for our souls, by following Christ in faith, Matth. 11. 29. Hebr. 4. 3. 10, 11.

Verse 34. the cloud of Jehovah] which had conducted [unspec 34] them from Egypt to mount Sinai, Exod. 13. 21. 22. the same guided them still. The Chaldee calleth it the cloud of the glory of the Lord. was over them] or, upon them; the Chaldee understandeth, went (or journeyed) over them: the Greek saith, did over-shadow them: and David teacheth that it was spread for a covering, Psal. 105. 39. namely to shadow them from the heat of the Sun: and in Num. 14. 14. Moses saith it stood over them. It signified unto them the glorious grace, guidance, and protection of God: and figured the like unto the Church after in Christ; who by his Word and Spirit, guideth and protecteth all his people, Isaiah. 4. 5, 6. For as God now led his people like a flock in the Wilderness, Psal. 78. 52. So Christ the good Shepherd calleth his own sheep by name, and leadeth them out, goeth before them, and the sheep follow him, for they know his voice; and go in and out and find pasture, John. 10. 3, 4. 9. 11. See also the notes in Ex. 13. 21. by day] that is, in the day time, and daily, continually: for by day it was a cloud, and by night a fire: and this continued till they came to the promised land, Exod. 14. 20. 24. and 13. 22. Nehem. 9. 12. 19. Psal. 78. 14. Num. 14. 14.

Verse 35. Rise up] or, Stand up: it is opposed [unspec 35] to sitting still, and is meant here for the help and comfort of his people whom he conducted and for the destruction of his enemies, as the words following manifest: and thus David often useth it, as in Psal. 3. 8. and 7. 7. and 10. 12. and 17. 13. and 4 • . 27. But specially in the 68 Psalm, (which is a prophesy of Christ, his resurrection, and ascension into heaven,) and which he beginneth with these words of Moses, Let God rise up, let his enemies be scattered, &c. which showeth that the fulfilling of all these mysteries, is by Christ and his rising from the dead, for the justification and salvation of his Church. Onkelos translateth it in Chaldee, Be thou reviled, O Lord: and Jonathan paraphraseth, Be thou reviled now, O Word of the Lord, in the strength of thine anger. thine enemies] Jonathan in Chaldee saith, the enemies of thy people: and after, those that hate them: for the enemies and persecutors of the Church, are the enemies of God himself, Act. 9. 4. Matth. 25. 45. Zach. 2. 8. This David showeth, when saying unto God, thine enemies and thine haters; he annexeth, Against thy people they have craftily taken secret counsel, &c. Psal. 83. 3, 4. scattered] as broken asunder: so the word signifieth, Psal. 2. 9. The effect of Christ's death and resurrection, is the breaking and scattering of the conjoined forces of his enemies, Psal. 68. 2, 3. 13. 15. and the contrary gathering together in one, of the children of God that were scattered abroad, John. 11. 51, 52, Isaiah. 11. 10, 12. Return Jehovah (unto) the ten thousands] that is, as the Chaldee paraphraseth, Return LORD, dwell with thy glory, among the ten thousands thousands of Israel. Or, without supplying the word unto, as the Greek translateth it, Return, Lord, th • thousands the ten thousands in Israel: that is, cause them to return unto their rest from their travels. For the word Return, may mean either God's action in himself, returning to his people: or his action in them, returning, reducing & bringing them again; as in Deut. 30. 3. Psal. 14. 7. and 126. 1. In both senses rest and quietness is implied, which Moses entreateth God to give unto his people, and himself to remain with them. So R. Menachem here expoundeth it to mean quietneesse; according to Isaiah. 30. 15. In returning and rest shall ye be saved. But the first interpretation seemeth most fitting, that as when the cloud, Ark, and host removed, he prayed God to Rise up and go with them against their enemies: so when the Ark and people rested, he prayeth God to return and remain among them: for in his presence their chief joy and safety consisted, as he elsewhere showeth, Ex. 33. 14, 15, 16. And that there is often a want of such words necessary to be supplied, the Scripture elsewhere showeth, as in 2 Sam. 4. 1. 〈◊〉 men were Saul's son, that is, were unto Saul's s 〈…〉 : or, he had two men: and such wants are many times supplied by other prophets: as the pillars that were the house, 2 King. 25. 13. that is, which wer • in the house, Ierem. 52. 17. The Ark continue • the house, 2 Sam. 6. 11. that is, continued in the house, 1 Chron. 13. 14. and sundry the like. See; Deut. 32. 43.

Annotations.

ANd the people] Hitherto in this book, God's grace to his people hath been manifested in [unspec 1] the ordering; directing, and governing of them in the Wilderness, towards their promised inheritance: now followeth their unthankfulness, and unworthy carriage among so great blessings, by their many murmurings and rebellions; whereby both the disobedient nature of man, and the impossibility of the Law to bring men unto God, is declared. when they were complainers] or, as complainers; that is, even complainers, very murmurers; grudging, and showing themselves discontented with their esta • e; and (as is likely) for their so long travel in that Wilderness, three days journey before they came to a resting place, 〈…〉 ▪ 10. 33. and thus Sol. larchi here expou 〈…〉 ▪ So whereas they should have rejoiced in the 〈◊〉 now among them, they shown themselves 〈◊〉 mourners, sorrowful, and (as the Greek 〈…〉 teth) murmuring. Of such murmurers and complainers, the Apostle also speaketh, Jude verse 〈◊〉 . evil] this seemeth to have reference to the first, the people was evil, that is, wicked, and so 〈◊〉 pleasing the Lord: the Greek referreth it to the latter, the people murmured evil things 〈…〉 Lord. a fire of Jehovah] that is, as the Greek expoundeth it, from the Lord, and the Chaldee, from before the Lord: though it may also means great and vehement fire. Their rebellions before the Law was given at Mount Sinai, God punished not, Exod. 14. 11—15. and 15. 24, 26. and 16. 〈◊〉 . 〈◊〉 ▪ 4 9, 20, 27, 28. and 17. 2—5, save only when they made the molten Calf at the mount, Exod. 32 27▪ 28. 35. But their sins committed after, he punisheth severely, as here and after is to be 〈◊〉 : for, the Law worketh wrath, Rom. 4 15. And 〈◊〉 these things happened unto them for ensamples tous, 1 Cor. 10. 5—11. consumca] or, devour • ▪ Hebr. did eat. The Greek translateth, devoured a part 〈◊〉 the campe. In that the fire consumed in the 〈◊〉 part, it is probable that there the sin began among them that were faint and weary with travel; as Deut. 25. 18.

Verse 2. sunk down] that is, went out, or, was [unspec] quenched; in Greek, ceased. Their seeking to the Lord in their afflictions, and his mercies towards them, are mentioned in Psal. 78. 34.—38.

Vers. 3. he called] that is, Moses called: or, [unspec] as the Geeeke translateth, the name of that 〈◊〉 was called: see the notes on Gen. 16. 14▪ 〈◊〉 ▪ rah] that is, Burning: which name was given 〈◊〉 imprint a memorial of their sin and 〈…〉 judgments in their hearts, as Moses after 〈◊〉 tioneth them, in Deut. 9. 7. 22. 24.

Vers. 4. the mixed-multitude] or, the ga 〈…〉 [unspec 4] multitude; so called in Hebrew of gatherin •• ▪ 〈◊〉 Greek and Chaldee, of mixture: and in the Ch 〈…〉 dee said to be Jonathan's, they are called, the 〈…〉 gers that were gathered among them. These were that mixed-people that came up with Israel out of Egypt, mentioned in Exod. 12. 38. 〈◊〉 with lust] that is, lusted greatly and greedily. 〈…〉 ned and wept] that is, again wept, the Greek 〈◊〉 ▪ they sat and wept. The Israelites that a 〈◊〉 before complained, were punished, and repented▪ now again, by the example of the strangers among them, return to their sinful course. Ch 〈…〉 here saith, After that (the sons of Israel) had murmured already themselves alone, (verse 1.) they turned and murmured with the mixed-multitude, and 〈◊◊〉 desire of flesh. So this was another m •• inie, d • ffering from that forespoken of; though in time and 〈◊〉 n •• re together▪ who shall give] a wish, meaning. O that some woe •• d give us flesh: and a temptation, 〈◊〉 not believing that God could do it. This their lusting is rehearsed, in Psal. 106. 14. and 78. 18, 19. 20. they tempted God in their heart, asking 〈…〉 their soul (or lust:) and they spake against 〈◊〉 ▪ they said; Can God furnish a Table in the Wilderness? Behold h 〈…〉 smote the Rock, and the waters g • shed out, and streams overflowed: can he give • read also? or can be prepare flesh for his people?

Verse 5. we remember] they stirred and inflamed their lust, with remembrance of their former [unspec 5] Egyptian diet. for naught] this may be referred to the fish which they had for naught, without price, getting them out of the rivers freely; or, for naught, that is, for very little, very cheap; as nothing is used for very little, Act. 27. 33. John. 18. 20. none, for very few, Ier. 8. 6. 1. Cor. 2. 8. It may also have reference to the former, we remember for naught, that is, in vain: so the Hebrew, Chinnam; and Greek, Dorean, sometime signifieth a thing done or spoken in vain and without effect; as Pro. 1. 17. Ezek. 6. 10. Gal. 2. 21. garlic] these gross meats used to be eaten by the poorer sort in Egypt, and by the Israelites when they were slaves there, they now remember, (forgetting their slavery;) and prefer before the Manna which God gave them from heaven, which was both pleasant and wholesome. Of the things here spoken of, and other the like, the Hebrews themselves say: Some meats are exceeding evil, and it is n • t meet that a man should ever eat of them, as great fishes that are salted and old, &c. and some meats are evil, but not so bad; therefore it is not meet for a man to eat of them, save a little and very seldom; and he may not use to make them his meat, or to eat them with his meat continually, as great fishes, cheese, &c. and leekes, and onions, and garlic, &c. these meats are naught, which a man should eat of but a very little, and in winter days; but in summer not at all. Maim. in Misn. tom. 1. in Degnoth chap. 4. sect. 9.

Verse 6. our soul is dried] The soul is often put for the body, or whole man, and for the appetite [unspec 6] or desire of meat, drink, and other things: so here they complain that they had no nourishment by the wheat of heaven (as Manna is called, Psal. 78. 24.) neither was their appetite satisfied: and hereupon it is said, they asked meat for their soul, Psal. 78. 18. to satisfy their fleshly lust. our eyes are] or, our eyes behold only the Manna; that is, we see no other food; neither can we expect for any other, but depend upon Manna only. For the eyes unto any, signify hope and expectation, as Psal. 25. 15. and 141. 8. Manna was unto them both a corporal food, and a spiritual, figuring Christ himself, with his word and grace, John. 6. 31, 32, 33. 1 Cor. 10. 3. So the loathing of Manna, and longing for the meats of Egypt, figured the rejecting of Christ and his graces, for to have nourishment and life by the works and righteousness of men, Gal. 3. 3, 10. and 4. 9. Such men's eyes cannot see the Manna which is hid. Rev. 2. 17.

Verse 7. Manna] in Hebrew, Man: the reason [unspec 7] of this name, see in the notes on Exod. 16. 14. Chazkuni on that place saith, Man, in the Egyptian tongue, is as Mah, (that is, What) in the Hebrew tongue: and they asked one of another, Man, that is, what is this? Coriander] of it, see Exod. 16. 31. These are the words of Moses, convincing the people's ingratitude, by the description of Manna, which they disdained. the color] Hebr. the eye, that is, the color, or appearance, as the Greek and Chaldee explain it: so eye is used for color, &c. in Lev. 13. 55. Ezek. 1. 16. and 8. 2. and 10. 9. Bdelium] in Hebrew Bdolach, in Greek, (and by Sol. Iarchies exposition) Crystall: which is white and transparent: so Manna is said to be white, Exod. 16. 31. Of Bdelium, see Gen. 2. 12.

Verse 8. went about] or, went to and fro, to search, [unspec 8] find, espy, as in Ier. 5. 1. Amos 8. 12. Dan. 12. 4. therefore this word is applied sometime to the eye, as in 2 Chron. 16 9. It figured the labor and diligence that men should use to get the meat which endureth unto everlasting life, John 6. 27. ground it] the grinding and beating of it, &c. figured also the afflictions of Christ, whereby he was prepared to be for us the bread of life, John 6. 48—51. Heb. 2. 9, 10. 1 • et. 3. 18. But though the Manna was thus hard as wheat to be ground, yet it used to melt as it lay on the earth, with the heat of the Sun, that they gathered it only in the morning, Exod. 16. 21. baked] or, boiled, coqued; the word is sometime used for baking, as in 2 Sam. 13. 8. though usually it signifieth to 〈◊〉 . the best moisture oil] fresh oil, w ^ch hath no rank favor. The Hebrew Leshad, is the best o • lie moisture in man's body, Psal. 32. 4. so here it is the best sweet moisture of oil, which is the uppermost part. It had also the taste of wafers with honey, Ex. 16. 31. And here the Greek translateth it wafers of oil, and the Chaldee, paste, (or cakes) with oil. So it was both pleasnt and wholesome food, and the taste of oil and honey figured the sweetness of grace, which we by faith perceive in Christ the true Manna, Psal. 119. 103. Song. 5. 16. 〈◊〉 Pet. 2. 3.

Verse 9. • ell down upon it] and upon the Manna [unspec 9] fell dew again, which when it was drawn up by the Sun, then the Manna appeared, Exod. 16. 13, 14. so the Manna lay as it were hidden between two dew. But after was manifested, and given them of God freely every day: a wheat which they sowed not, nor labored for, but had for the taking up, a meat which they knew not, neither had their fathers known it: whereby they were taught, that man liveth not by bread only, but by every word that proceedeth out of the mouth of the Lord, Deut. 8. 3.

Verse 10. throughout] or, by their families; so [unspec 10] the sin was generally spread among the people. in the door] that is, openly; and sinned not in secret only, but as it were proclaimed their iniquity, and stirred up themselves, and one another, to follow their lusts.

Verse 11. done evil to thy servant] that is, afflicted [unspec 11] me: for evil when it cometh from God, meaneth trouble and affliction wherewith he chastiseth his servants, and exerciseth their faith and patience; as Ier. 18. 8. Isaiah. 45. 7. Amos 3. 6. that thou layest] Heb. for to lay, or to put: so it hath reference to the former part of the speech. See the notes on Gen. 6. 19. the burden] the weighty care and charge: so in Deut. 1. 12. The Greek here translateth it anger; but after in verse. 17▪ violence, or assault. This showeth the great charge that lieth upon governors: so Paul mentioneth the caere of all the Churches, which came upon him daily, 2 Cor. 11. 28.

Verse 12. Have I conceived] so also the Greek [unspec 12] translateth it; but the Chaldee saith, Am I the father of all this people? are they my sons? begotten them] Hebr. begotten it; or, brought forth it; speaking of the people, as of one man, begotten, as by a father; or brought forth, as by a mother. So the Apostle applieth both similes to himself, saying to the Corinthians, Ye have not many fathers; for in Christ Jesus I have begotten you through the Gospel, 1 Cor. 4. 15. and to the Galatians, My children of whom I travel in birth again, until Christ be formed in you, Gal. 4. 19. In this complaint of Moses, the weakness of the Law is signified, w ^ch begetteth no children to God, Rom. 7. 4. 5, &c. and 8. 3. but by the word of Truth, the Gospel, and by belief in Christ, we are borne of God, I am. 1. 18. 1 Pet. 1. 23—25. 1 John. 5. 1. in thy bosom] that is, lovingly, tenderly, carefully: which Moses the Lawgiver could not do as is done by Christ, of whom it is said, He shall feed his flock like a shepherd, he shall gather his lambes with his arm, and be are them in his bosom, he shall gently lead those that are with young, Isaiah. 40. 11. a nursing father] This showeth the love, mildness, gentleness w ^ch should be in governors; and so it is said unto the Church, Kings shall be thy nursing fathers, &c. Isaiah. 49. 23. And the Apostle saith, We were gentle among you, even as a nurse cherisheth her children: we exhorted, and comforted, and charged everyone of you, as a father doth his children, 1 Thes. 2. 7. 11. Accordingly the Hebrews have this rule for all governors of the Church, It is unlawful for a man to govern with stateliness over the congregation, and with haughtiness of spirit, but with meekness and fear. And every pastour that bringeth more terror upon the congregation than is for the name of God, he shall be punished, and shall not see himself to have a learned wise son: as it is said, (in Job 37. 24.) Men do therefore fear him; he respecteth not any that are wise of heart. And so it is not lawful for him to govern them with contemptuous carriage; although they be the (common) people of the land: neither may he tread upon the heads of the holy people, although they be unlearned & base, they are the sons of Abraham, Isaac and Jacob, and the armies of the Lord that brought them out of the land of Egypt by great might, and by strong hand; but he must be are the toil of the Congregation, and their burden; as Moses our Master, of whom it is said, AS A NVRSING FATHER BE ARETH THE SVCKING CHILD, &c. Maimonides in Misn. tom. 4. in Sanhedrin, ch. 25. sect. 1, 2. That w ^ch Moses speaketh of a Nursing father, the Chaldee that goeth in the name of Jonathan, and Targum Yerushalmi, calleth Pedagoga, which word Paul useth, when he saith, the Law was our P • dagogue (or Schoolmaster) unto Christ, Gal. 3. 24. whose graces were figured by that land whither Moses now was to lead them; as is shown in the annotations on Gen. 12. 5.

Verse 13. flesh to give] By these complaints [unspec 13] Moses showeth his insufficiency to govern this people, and to supply their wants: neither indeed could he bring them into the promised land, but died ere they came thither, Deut. 34. whereby the impossibility of the Law was signified, that it could not bring men unto God, or satisfy, or restrain the lusts that reign in our members, though the Law it self is holy, Rom. 7. 5—12. But what the Law could not do, in that it was weak through the flesh, God (hath done) sending his own Son, Rom. 8. 3. who giveth us not flesh to satisfy our carnal lusts, but his own flesh to be the food of our souls, which he hath given for the life of the world, and which who so eateth, hath eternal life, John. 6. 51. 54.

Verse 15. if thou do thus] to leave the whole [unspec 15] burden upon me still. Here the word thou, spoken to God, is of the foeminine gender, contrary to common rule of speech, At, for Attah: which some think doth intimate Moses trouble of mind, as if he could not perfectly utter his word • and the like is in Deut. 5. 27. where the people terrified with the Majesty of God when he gave his Law, said unto Moses, Speak thou (At) unto 〈◊〉 Sol. Rashi here saith, The strength of Moses became feeble as a woman, when the holy blessed (God) shown him the punishments that he would bring upon them (the people) for this he said before him, If thus, kill me first. kill me] or, killing me: that is, kill me quite, and out of hand; the word is doubled, for more vehemency and speed. see mine evil] that is, my misery and affliction. By seeing evil, is meant the feeling or suffering of misery; as to see death, is to die, Luke 2. 26. Psal. 89. 49. and as on the contrary, to see the salvation of God, meaneth the fruition or enjoying thereof, Psal. 50. 23. and 91. 16. Compare with this, Elijah's speech, 1 Kings 19. 4.

Verse 16. Gather unto me] in Chaldee, Gather [unspec] before me; and Targum Jonathan explaineth it, Gather in my name seventy worthy men. This is answerable to the number of the seventy souls of the house of Israel, which went down into Egypt, Gen. 46. 27. Exod. 1. 5. Deut. 10. 22. and to the 70 Elders which went up unto the Lord at mount Sinai, Exod. 24. 1, 9. From hence the Hebrews in their commonwealth, continued their chiefes: Senate in Jerusalem of 71 Elders, as here there were 70, and Moses the Prince. So they record in Talmud Bab. in Sanhedrin, ch. 1. and Maimonides in Sanhedrin, c. 1. s. 3, 4, 5, explaineth it thus; there was in Israel, first a great court (or judgment hall) in th • Sanctuary, and that was called the great Synedrion, and their number was 71, as it is written, Gather to me 70 men, &c. and Moses was chief over them, as it is said, And let them stand there with thee. Numb. 11. 16. loe here are 71. The greatest in wisdom among them all, they set him for head over them, and he was called Nasi (the Prince) in every place, and he stood instead of Moses cur Master. And they placed the greatest among the 70, next 〈◊〉 the head, and he sat on his right hand, and was call 〈…〉 Ab beth din (the father of the judgment hall) A 〈…〉 the residue of the 70 sat before him, according 〈◊〉 their ears and according to their dignity: wh • seever was in wisdom greater than his 〈◊〉 nearer unto the Prince on his left hand. And they sat as in the form of an half circle round, so that the Prince, with the Father of the Court, might see them all. Moreover they set two Judgment halls, each of 23. Judges, the one at the door of the Court (of the Sanctuary,) the other at the door of the mountain of the Temple. And in every city of Israel wherein were 120. (fathers of families) or moe, they set a lesser Synedrion, which sat in the gate of the city, as it is written, And establish judgment in the gate, (Amos 5. 15.) And their number was 23 Judges, and the wisest among them was head of them; and the residue sat in a round like half a circle, that he which was head might see them all. If it were a city which had not 120 men in it, they set therein three Judges, for there is no judgment hall of less than three, that there might be moe or fewer, if there happened to be among them dissention in judgment. But every city which had not in it two wise men, the one fit to teach the whole Law, and the other skillful to hear, and skillful to demand and make answer; they set no Synedrion therein, although it had in it two thousand Israelites, &c. the officers] in Greek, the Scribes, and Targum Jonathan addeth, in Egypt: as if these were such as are mentioned in Exod. 5. 14. and of them Sol. Rashi also understandeth it. What these Officers were after in the common-wealth of Israel, is noted on Deut. 16 18. Here it seemeth to be meant of such Elders and Officers as were well known and had approved themselves for wisdom and good carriage, for which they might with comfort be preferred to this high Senate: for they that have ministered well, (as the Apostle saith) purchase to themselves a good degree, 1 Tim. 3. 13. Afterwards in Israel about the choice of these chief Magistrates, it is thus recorded; Our wise men have said, that from the great Synedrion they sent into all the land of Israel, and made diligent inquiry; whomsoever they found to be wise, and afraid to sin, and meek, &c. they made him a judge in his city. And from thence they preferred him to the gate of the mountain of the house (of the Lord:) and from thence they promoted him to the gate of the Court (of the Sanctuary,) and from thence they advanced him to the great judgment hall. Maim. in Sanhedrin, chap. 2. sect. 8. stand there] or, present themselves there with thee. They were to stand before the Tabernacle, to present themselves unto God, and to receive authority from him; and with Moses, who was to be chief over them. The Hebrews from this word with, gather a likeness unto Moses, saying, They constitute none in the Synedrion but Priests, Levites and Israelites whose genealogy is known, &c. as it is said (in Num. 11. 16.) WITH THEE; which are like thee in wisdom, religion, and genealogy. Maim. in Sanhedrin, ch. 2 sect. 1.

Vers. 17. I will come down] to wit, in sign [unspec 17] or apparition; as the Chaldee translateth, I will reveal myself; and Targum Jonathan addeth, I will reveal myself in the glory of my Majesty; this was in the cloud, verse. 25. I will take] or, will separate; in Chaldee, will increase of the spirit that is on thee; meaning, the gifts of the Spirit, as prophesy, verse. 25. and other meet for their charge: for there are diversities of gifts, but the same Spirit, 1 Cor. 12. 4. So spirits are named for spiritual gifts, 1 Cor. 14. 12. 32. and the Holy Ghost, for the gifts of the Holy Ghost, John. 7. 39. Act. 19. 2. 6. Thus the spirit of Elijah rested on Elish • , 2 King. 2. 15. when he had the same gifts and power of prophesy, miracles, &c. Neither was Moses spirit hereby diminished; for as Sol. Rashi saith, Moses in that hour was like unto the Lamp that was left (burning) on the Candlesticks, (in the Sanctuary) from which all the other lamps were lighted, yet the light thereof was not lessened any whit. God shown hereby, that none without gifts of his Spirit, are fit for office and government, Exo. 18. 21. Deut. 1. 13. Act. 6. 3. The Hebrews have this rule, Any Synedrion, King, or Governor, that shall set up a Judge for Israel, that is not fit, and is not wise in the wisdom of the Law, and meet to be a Judge; although he be wholly amiable, and have in him other good things, yet he that setteth him up, transgresseth &c. Maim. in Sanhedrin, chap. 3. sect 8.

V. 18. Sanctify] in Chaldee, prepare yourselves: [unspec 18] so to sanctify war is to prepare therefore, Ier. 64. & 51. 28. It meaneth an holy prepara 〈…〉 o receive the gifts that they desired. Sol Rashi expoundeth it, Prepare yourselv • s for vengeance; and so he saith, (in ser. 12. 3.) Sanctify (that is, prepare) them for the day of slaughter. The 20 verse showeth that this may be implied. wept in the ears] in ver. 20. wept before the Lord; and so the Chaldee turneth it here. I • meaneth, that the Lord had seen and heard their complaint: for weeping is often joined with lifting up the voice, or crying out; as Ger. 27. 39. Judge. 2. 4. and 21. 2. 1 Sam. 11. 4. and 24. 16. and 30. 4.

Verse 20. Until a month of days] to wit, ye [unspec 20] shall eat, as the Greek expresseth. Meaning a whole month; as a year of days is an whole year, 2 Sam. 14 28. So in Gen. 29. 14. loathsome] Hebr. to loathsomeness or alienation; which the Greek translateth, to choler; the Chaldee, to offense, that is, offensive, have despised] or, contemptuously refased, set at naught; which the Greek translateth, disobeyed the Lord; the Chaldee, rejected the Word of the LORD. who is] the Chaldee saith, whose Majesty (or Divine presence) remaineth among you.

Verse 22. to suffice them] so the Greek and [unspec 22] Chaldee expound the Hebrew Ma • sa, which usually signifieth to find; but here is used for obtaining that which is sufficient: so in Ios. 17. 16. Judge. 21. 14. Here Mose, showeth that the thing promised was unpossible in man's judgment, both in respect of the multitude of men, and length of time: and therefore he mentioneth beasts and fishes which also are flesh, 1 Cor 15. 39 but speaketh not of fowls, as thinking least of all that they should be filled with them: yet God sufficed them with such, verse 31. So Philip said unto Christ, Two hundred 〈…〉 worth of bread is not sufficient for (this multitude) that everyone may have a little, John. 6. 7, 9.

Verse 23. hand waxed short] that is, power abated; [unspec 23] the Greek expoundeth it, Shall not the Lord's hand be sufficient? the Chaldee thus, Shall the word of the Lord be hindered? Hand is often used for power, as being the instrument wherewith power is shown, Deut. 32. 36. Ios. 4. 24. and 8. 20. shortness signifieth lessening; and is applied sometime to the Lord's Spirit, as in Mic. 2. 7. is the spirit of Jehovah shortened? Sometime to his hand, as here, and in Isaiah. 59. 1. Behold Jehovah's hand is not shortened, that it cannot save: and in Isaiah. 50. 2. Is my hand shortened at all, that it cannot redeem? or have I no power to deliver? where the latter sentence explaineth the former.

Verse 25. they prophesied] this was a gift and effect of God's Spirit upon them: and is elsewhere [unspec 25] so explained; as, upon the handmaids in those days, I will pour out my spirit, Joel 2. 29. that is, I will power out of my spirit, and they shall prophesy, Act. 2. 18. So in Act. 19. 2. 6. And when Saul was anointed to be King, the Spirit of God came upon him, and he prophesied, 1 Sam. 10. 6, 10. Prophesying was not only a foretelling of things to come, but sometime a declaring of the word of God unto the people; see Exod. 7. 1. Gen. 20. 7. And thus Paul saith, He that prophesieth, speaketh unto men to edification, and exhortation, and comfort, 1 Cor. 14. 3. Sometime it was a singing of praises unto God; as they that prophesied with Harps, with Psalteries and with Cymbals; to confess and to praise the LORD, 1 Chron. 25. 1, 3. did not add] that is, prophesied no more but that day, as God spake the ten commandments, and added not, that is, spake no moe, or after such a manner to the people, Deut. 52. 2. Thus the Greek here translateth, and they added no more: and Sol. Rashi saith, they did not add, i. they prophesied not save that day only; so it is expounded is Siphre. Howbeit the Chaldee translateth it, ceased not; in a contrary signification, which sometime is in the Hebrew words. But seeing the Chaldee so expoundeth that also in Deut. 5. 22. that the Lord ceased not, which seemeth to mean a continuance till all those ten words were finished; we may likewise understand him here to mean a continuance for that day; (as Saul in Naioth prophesied all that day and all that night, 1 Sam. 19. 24.) and not a continuance always; for this seemeth to be a temporary gift and miracle for confirmation of their Office; as in 1 Sam. 10. 6, 11.

Verse 26. Medad] in Greek, Modad. the [unspec 26] spirit] in Chaldee, the spirit of prophesy. that were written] by Moses in a book; or in papers (as the Hebrews think) and so were appointed among the rest to come to the Tabernacle, verse 16. 24. but went not out] for what cause, the Scripture showeth not: but by comparing this their fact with others, it is probable, that as Saul when he should have been made King, withdrew and hid himself among the stuff, 1 Sam. 10. 22. so these two, unwilling to take the charge upon them, withdrew their shoulders, and came not to the Tabernacle: yet the Lord by his Spirit found them out: for whither shall men go from his Spirit? or whither shall they flee from his presence? Psal. 139. 7. The Hebrews have here their uncertain conjectures: Sol. Rashi saith, They were all written expressly by their names, and should have been taken by Lots. For the count was made for the twelve tribes out of every tribe six, except two tribes, of which were but five. Moses took seventy two papers (or 〈◊〉 and on seventy of them he wrote AN ELDER, and on two, A PART: and he chose six out of every tribe, so there were seventy and two. Then he sa •• unto them, take up your papers out of the basket. Who so took up with his hand (a paper on which was written) AN ELDER, he was sanctified (to that office:) but he in whose hand came up A PART; unto him he said, The Lord will not have thee.

Verse 28. of his choice young men] in Greek, his chosen one; the Chaldee saith, of his young men. The [unspec 28] original word signifieth also youth: whereupon some translate it, the minister of Moses, frō his youth: but this seemeth not fit; for Moses shepherds life in Midian, from which he came but a little before this, argueth the contrary. forbid thou them This he spake of envious zeal for his master Moses sake, (as the verse following showeth;) that he would not have the use of the gift of prophesy common; or, because they obeyed not Moses to come out as he commanded. So the disciples forbade one that cast our devils in Christ's name, because he followed not with them, Luk 9. 49, 50. Mark 9. 38. Targum Jonathan explaineth it, M. Lord Moses request mercy from before the Lord, and forbid them the spirit of Prophesy.

Verse 29. Enviest thou] or, Hast thou en • isus [unspec 29] zeal, or jealousy for my sake? which is a prohibition, Have it not: as, Think ye that I am come to give peace on earth? Luke 12. 51. that is, Think it not, Mat. 10. 34. but O who shall give] or, and O who, &c. this is an earnest wish, as would God, or the like: the word and, setteth forth the earnestness of his passion, as Act. 23. 3. Psal. 2. 6. his spirit] that is, the gifts of his spirit; as the Chaldee saith, his spirit of prophesy. So Paul wisheth that all the Church could prophesy, and saith, Follow after love, and zealously desire spiritual gifts; but rather that ye may prophesy, 1 Cor. 14. 1.

Verse 30. gathered] that is, gat himself, or, at [unspec 30] the Greek saith, departed. the Elders] who were authorised of God to be of the high Council or Synedrion with Moses, and his assistants: and thus they differed from those inferior Magistrates, which had been appointed before by Iechroes advice, Exod. 18. 21, 25. And as then all hard causes were brought unto Moses, Exod. 18. 26. so after this, such causes were brought to the high court or Synedrion, first ordained here. This is shown by the Hebrew Canons in Talmud Bab. Sanbedrin, c. 1. and Maimonides in Sanbedrin, c. 5. thus: They set up no King, but by the mouth of the Senate of 71. (Elders:) neither make they any lesser Synedrion for every tribe and for every city, but by the Senate of 71. Neither judge they a whole tribe revolted (to idolatry,) nor a false Prophet, nor the high Priest in judgment of life and death, but by the great Synedrion. But money-matters are judged by the Court of three Judges. Likewise they make (or judge) no elder rebellious (Deut. 17.) nor any city drawn 〈◊〉 to idolatry (Deut. 13.) neither cause they the suspected woman to drink the bitter waters (Nam. 5.) but in the great Synedrion. Neither do they add unto (or in Large) the City or the Courtyard, neither go they forth to permitted war, &c. [whereof see the notes on Deut. 20. 1.] but by the great Synedrion, as it is said, (in Exod. 18. 22.) every great matter they shall bring unto thee.

Verse 31. a wind] God made an East wind to [unspec 31] pass forth in heaven; and brought on a South wind by his strength, Psal. 78. 26. brought Quails] such fowls as he had fed them with before, in Exod. 16. 13. them now God again brought swiftly and as with violence; which the Chaldee translateth, made to fly. let them fall] or, spread them abroad; so this word is Englished in 1 Sam. 30. 16. two cubits] Sol. Rashi saith, they flew so hie as against a man's heart, that he was not toiled in getting them, either by reaching hie, or by stooping low.

Verse 32. ten homers] or, ten heaps, as the Chaldee translateth: for the Hebrew homer sometime [unspec 32] signifieth an heap, as in Ex. 8. 4. sometime a kind of measure containing ten Ephahs or Bushels, Ez. 45. 11. the w ^ch measure is called also a Cor. Eze. 45. 14. & so Targum Yerushalmi interpreteth it here. Thus also the Greek translateth it ten Cors; (for of the Hebrew Cor, the Greek Coros, in Luk. 16. 7. & Latin Corus are derived.) And Chazkuni here explaineth it, ten homers; there are in an homer thirty Seahs (or Pecks;) so ten homers contain three hundred Seahs: loe he that gathered least, had every day ten Seahs. Of the Seah or Pecke, see the notes on Gen. 18. 6. This abundance of fowls was miraculous, whereupon it is said, God rained flesh upon them as dust; and feathered fowls as the sand of the seas, Psal. 78. 27. And with these they filled their greedy lust; (seeding themselves without fear, as Jude verse 12.) though the Lord had threatened to punish them, verse 20.

Verse 33. not yet cut off] to wit, from their mouth; that is, not taken from them, which the [unspec 33] Greek translateth, before it (that is, the flesh) failed. Thus the phrase is opened in Joel 1. 5. the new wine is cut off from your mouth; that is, taken away from you. Or, by cutting, may be meant chewing. The Psalmist alleging this, saith; They were not estranged from their desire; the meat was yet in their mouth, when the anger of God came up against them, &c. Psal. 78. 30, 31. And here Chazkuni observeth, how they were plagued of God, after that he had sufficed all of them with flesh; that men should not say, he had not plagued them, but because he was not able to suffice them all with flesh. a very great plague] or, ve •• meant great smiting: Abr. Ezra writeth that it was the pestilence: God gave-them their request, when they lusted for flesh; but sent leanness into their soul, Psal. 106. 14, 15. The anger of God came up against them, and slew of the fat of them; and smote down the choice young men of Israel, Psal. 78. 31.

Verse 34. he called] meaning, Moses called, [unspec 34] and by the name of the place, left a memorial of their sin and punishment, for a warning to them after, Deut. 9. 22. and to us, that we should not lust after evil things as they lusted, 1 Cor. 10. 6. Or, as the Greek translateth it, the name of the place was called; see verse 3. Kibroth hattaavah] that is, as the Greek expoundeth it, Graves (or monuments) of lust. Where lust may be used for the men that lusted; as circumcision, in Rom. 2. 26. is for men circumcised; Pride, for the proud man, Ier. 50. 31, 32. Psal. 36. 12. and many the like. See the notes on Gen. 45. 7.

Vers. 35. were in Hazeroth] or, Chatseroth, in [unspec 35] Greek, Aseiroth; here they were, that is, abode, or continued; (as Daniel was, that is, continued, Dan. 1. 21. and they were, that is, continued there, Ruth 1. 2.) The cause of which abode, was a new trouble which Moses sister and brother raised against him, Num. 12.

Annotations.

MArie] in Hebrew, Mirjam; in Greek, Mariam; she was a Prophetess, sister of Moses and [unspec 1] Aaron, Ex. 15. 20 & she it was that began the quarrel, as in the original it appeareth; Marie she spake: therefore she, not Aaron, was plagued with leprosy, v. 10. As Satan prevailed first with Eve, then by her with Adam, Gen. 1. 3. so here first with Marie, and then by her, with Aaron the high Priest. And as the former sin of lust for flesh, began among the baser sort, Num. 11. 4. so this sin of ambition and vain glory, began among the chiefest of the Church: for these three, Moses, Aaron and Mary, were the chief guides, whom God sent before his people, Mic. 6. 4. because] or, upon occasion, for the sake. Ethiopian] Hebr. Cushite, which the Greek translateth, Ethiopian. This seemeth to be no other than Zipporah the Midianiresse, who Moses had married, Ex. 2. 16, 21. & because the Midianites dwelt in Cush his land, they were called Cushites (or Ethiopians,) and it may be also because they were tawny coloured like them. For otherwise Cush was the son of Cham, Gen. 10. 6. whereas Midian was the son of Abraham the son of Sem, Gen. 25. 1, 2. The Chaldee, instead of Cushith, saith Faire, which may be spoken by the contrary. Josephus, Philo, and some others, take this wife not to be Sipporah, but another Ethiopians taken] to wit, to wife; that is, married: so in 1 Chron. 2. 19, 21. 2 Chron. 11. 20. Nah. 6. 18. and 10 30. By this it seemeth, the marrying of that woman, (who was not of the stock of Israel, and who hindered him from circumcising his son, Exod. 4. 24, 25, 26.) was the occasion of their murmuring. Howbeit, the Hebrew Doctors make his not companying with his wife, to be the occasion: for that he being a Prophet, daily conversant with the Lord, and frequenting his Tabernacle, abstained from her, lest he should have legal pollution, which would have kept him from the Sanctuary, Levite. 15. 16—31. Compare also Exod. 19. 15. Thus the Chaldee expoundeth it, for he had put away (or, abstained from) the fair wife which he had taken. And Sol. Rashi thus, for he had taken a Cushite woman, and had now put her away.

Verse 2. by Moses] or, in Moses; as speaking of [unspec 2] inward revelation by the Spirit: The Targum called Jonathan's, paraphraseth thus; Hath the Lord spoken only indeed with Moses, who is separated from copulation of the bed, meaning with his wife. also by us] or, in us: as David said, The spirit of Jehovah spake in me, 2 Sam. 23. 2. Here Sol. Rashi addeth for explanation, hath he not spoken also by us, and yet we have not separated ourselves from the way of the earth: meaning, from mutual society, such as is between man and wife; a phrase taken from Gen. 19. 31. But it may be understood, as before is noted, that they would not have Moses esteemed the only Prophet, who had so stained himself by marriage with a strange woman. Their drift was, by disgracing Moses for his infirmity, to grace and advance themselves; against which it is said, Let us not be desirous of vain-glory, provoking one another, envying one another, Gal. 5. 26. heard it] that is, took notice of this their speech, to reprove and punish it. So of Reuben's sin, it is said, Israel heard it, Gen. 35. 22. Or, God is said to hear it, as a witness of that which it may be they murmured in secret: as in Psal. 59 8. swords are in their lips, for who (say they) doth hear? and in Psal. 55. 20. God will hear and afflict them. See also Psal. 94. 7 8 9.

Vers. 3. meek] the original word hath affinity [unspec 3] with affliction and lowliness; for by affliction this virtue is furthered, Lam. 3. 27, 28, 29, 30. and is seated in the heart and spirit, as the Apostle mentioneth a meek and quiet spirit, 1 Pet. 3. 4. As Moses, so Christ is set forth for an example of meekness, Mat. 21. 5. and 11. 29. It is a virtue which keepeth a mean in anger, and avenging of ourselves when we are offended, wronged, and contemned. above all the men] or, more than any man. This commendation the Spirit of God giveth of Moses, though by Moses own pen, (as the Apostle also writeth in his own behalf, 2 Cor. 11. 5, 6, 10, 22, &c. and 12. 11, 12.) although Moses is noted to have been very angry, sundry times, Exod. 11. 8. and 16. 20. and 32. 19. Levite. 10. 16 Num. 16. 15. and 31. 14. and 20. 10, 11. compared with Psal. 106. 32, 33.

Vers. 4. said suddenly] so showing the greatness [unspec 4] of his displeasure against them, which suffered no delay, Psal. 64. 7. Prov. 6. 15. Isaiah. 30 13. and preventing any that mought think Moses complained to God and sought revenge. Thus God who will be a swift witness against evil doers, Mal. 3. 5. suddenly rose to plead the cause of his meekest servant. Compare Psal. 50. 19, 20, 21. ye t • ree] both parties are judicially summoned to appear before the Lord, in the Tent of his habitation: as he riseth up to judgment, to save all the meek of the earth, Psal. 76. 9 So in Num. 16. 16.

Verse 5. came down] in Chaldee, revealed him-self: [unspec 5] see Gen. 11. 5. of the cloud] as the throne o • his glory, out of which he used to appear & speak unto them, Psal. 99. 7. Num. 16. 42. Unto these apparitions, those visions of John hath reference, Rev. 10. 1, 2, 3. and 14 14, &c.

Vers. 6. a Prophet among you] or, of you; Hebr. your Prophet: which the Chaldee expoundeth, 〈◊〉 there shall be Prophets to (or among) you. What this word Prophet meaneth, see in the notes on Gen. 20. 7. Exod. 7. 1. I Jehovah,] so the Chaldee also explaineth it: or it may be interpreted, of Jehovah; that is, a Prophet of the LORD: so the Greek translateth, a Prophet of you to the Lord. in a vision] or, by a vision, or sight; that is, as the Chaldee saith, in visions: so God appeared to Abrahim the Prophet, in a vision, Gen. 20. 7. and 15. 1. and to Jacob, Gen. 46. 2. to Ezekiel, Ezek. 1. 1. to Daniel, Dan. 8. 2. and others, Job 4. 13. 2 Cor. 12. 1. Act. 2. 47. whereupon a prophesy is called a vision, Isaiah 1. 1. Obad. 1. 1. Nahum 1. 1. in a dream] Chaldee. in dreams: another way by which God revealed his word to the Prophets, Gen. 31. 11. Deut. 13. 1. 1 Kings 3. 5. Ier. 23. 25. 28. 32. Dreams are in the night, and then as it were in darkness God spake with the other Prophets; but as R. Menachem here noteth, it was not so with Moses, for (God) spake not with him but by day. Moreover dreams and visions do soon vanish and fly away, Job 20. 8.

V. 7. not so] is not such a Prophet, that I should speak to him by dreams and visions. faithful [unspec 7] in all mine house] that is, in all my Church; for the house of God, is expounded the Church of the living God, 1. Tim. 3. 15. and so the Chaldee here translateth it, in all my people; and Jonathan, in all the house of Israel my people: and Chazkuni explaineth it thus, all the men of my house hold him for faithful. This is further opened by the Apostle, saying; Consider the Apostle and high Priest of our profession, Christ Jesus, who was faithful to him that made him, as also Moses was in all his house, &c. And Moses verily was faithful in all his house, as a servant, for a testimony of those things which were to be spoken after, but Christ as the Son over his own house; whose house we are, if we hold fast the confidence, and the rejoicing of the hope firm unto the end. Hebr. 3. 1—6. Touching Moses faithfulness, and the confidence that Israel reposed in him, see the notes on Exod. 19. 9.

Verse 8. Mouth to mouth] that is, familiarly, [unspec 8] plainly, in mine own presence, without any interposed mean; as the Chaldee translateth, Speech with speech. So when Joseph spake without an interpreter, he said, it is my mouth that speaketh unto 〈◊〉 , Gen. 45. 12. and the Apostle opposeth it to speech by writing; as, I would not write with paper and ink, but I trust to come unto you, & speak mouth to mouth, that our joy may be full, 2 John. v. 12, and 3 John. 14. A like phrase is in Exod. 33. 11. Jehovah spake unto Moses face to face, as a man speaketh unto his friend: and in this manner of communication, Moses excelled all other Prophets, Deut. 34. 10. The Hebrew Doctors have explained this matter thus; It is one of the foundations of the Law, to know that God maketh the sons of men to prophesy; and prophesy resteth not but on a wise man, great in wisdom mighty in his virtuous qualities, that his affections (or natural corruption) prevail not over him, in anything in the world but he prevaileth by his knowledge over his affections continually, &c. On such a man the holy Ghost dwelleth, and when the Spirit resteth upon him, his soul is associated to the degree of Angels which are called men, and he is turned to another man, and perceiveth in his own knowledge that he is not so as he was, but that he is advanced above the degree of other wise men, as it is said of Saul, And thou shalt prophesy with them, and shalt be turned to another man, (1 Sam. 10. 6.) The Prophets were of divers degrees: as in wisdom one wise man is greater than another, so in prophesy one Prophet was greater than another. And all of them saw not the vision of prophesy but by dream, by vision of the night, or in the day time, after that a deep sleep was fallen upon them. Num. 12. 6. and all of them when they prophesied, their joints crembled, and strength of body failed, and their thoughts were troubled, and the mind was le • t changed to understand that which was seen; as is said of Abraham, And • oe a terror, a great darkness fall upon him (Gen. 15.) and as is said of Daniel, And my vigor was turned in me into corruption, and I retained no strength, (Dan. 10. 8.) The things that were made known to a Prophet by vision prophetical, were made known to him by way of parable, and forthwith the interpretation of the parable was written in his heart, and he knew what it was. As the ladder that Jacob our father did see, and the Angels ascending and descending o • it, (Gen. 28. 12.) and the living creatures which Ezekiel saw, (Ezek. 1. and the • ecthing pot, and Almond rod which Ieromy saw, (Ier. 1.) and the Ephah which Zechariah saw, (Zach. 5.) and so the other Prophets, of whom some spake the parable and the interpretation thereof, some the interpretation only; and sometime they uttered the parable only, without the interpretation, as part of Ezekiel's and Zacharias' words: and they all prophesies by parables and after the way of dark speeches. None of the Prophets prophesied at all times when they would; but prepared their understanding, and sat joyful, & with cheerful heart, and with contemplation. For prophesy cometh not upon men, either when they are sorrowful, or when they are slothful, but when they are joyful: therefore the sons of the Prophets had before them Psalteries, and Timbrels, and Pipes, and Harps, (1 S • . 10 5.) and they sought for prophesy; and this is that which is written, AND THEY PROPHESYING, (1 Sam. 10. 5.) as if he should say, walking in the way of prophesy, until they do prophesy. Those which sought to prophesy, are called sons of the Prophets: and although they prepared their wits derstanding;) it might be the holy Ghost would come down upon them, and it might be not. All these things that we have spoken of were the way of prophesy for all the former and latter Prophets except Moses our master, the master of all the Prophets. And what difference was there between the prophesy of Moses, and of all the other Prophets? All the Prophets prophesied by dream or by vision: but Moses prophesied when he was • aking and standing; as it is written, And when Moses was gone into the Tent of the congregation, to speak with him thou he heard; the voice of one speaking unto him; (Num. 7. 89.) All, the Prophets prophesied by the hands of an Angel therefore they did see that which they saw in parables and dark speeches: Moses prophesied not by the hands of an Angel, as it is said, MOuth to mouth. I will speak with him (Num. 12. • 8.) it is also 〈◊〉 The Lord spake unto Moses face to face, (Ex. 33. 11.) & again it is said. And the similitude of the LORD shall he behold, (Num. 12. 8.) as if he should say, there is no parable there, but he seeth the thing concerning his Creator, without dark speech, without parable. He it is of whom the Law testifieth, APPARANTLY, AND NOT IN DARKE SPEECHES, (Num. 12. 8.) for he prophesied not by dark speech, but apparently for he saw the thing concerning his Creator. All the Prophets were afraid, and troubled, and fainted, but Moses was not so; for the Scripture saith. As a man speaketh unto his friend, (Exod. 33. 11.) as if he should say, as a man is not troubled to hear the words of his friend, so there was strength in the mind of Moses, to understand the words of prophesy, and he stood on his place safe and well. None of the Prophets prophesied at all times when they would: but Moses was otherwise, for at any time when he would, the holy Ghost clothed him, and prophesy came upon him; and he needed not to prepare his mind, and make himself ready for it; for he was prepared and ready, and stood as the Angels of ministry, therefore he prophesied at all times, as it is said, Stand still and I will hear what the LORD will command concerning you, (Num. 9. 8.) And this God caused him to trust upon, as it is said, But as for thee, Stand thou here with me, &c (Deut. 5. 31.) whereby thou mayest learn that all the Prophets, when prophesy was taken up from them, returned to their tents, which was for things necessary to the body of them all, as the rest of the people; therefore they were not separated from their wives: but Moses our master returned not to his first tent, therefore he was separated from his wife forever; and his mind was fast bound unto God the Rock everlasting, and his glory was never taken up from upon him, but the skin of his face shined, and he was sanctified as the Angels. Maimonides in Misn. tom. 1 in Iesude hattorah, chap 7 sect. 1.—6. Now as the Apostle compareth Christ with Moses, and preferreth him before Moses, Heb. 3. so in this gift of prophesy he did excel him: for the Lord God gave him the tongue of the learned that he knew how to speak a word in season, Isaiah. 50. 4. and this he learned not by dreams or visions, nor by Angels, nor by speech communicated mouth to mouth; but by clear seeing of God, (which no man ever did at any time;) and being in the bosom of the Father, John. 1. 18. and having the Spirit not by measure he testified what he had seen and heard with his Father, John 3. 34. 32. and 8. 38. and in him all fullness dwelt, even the fullness of the Godhead bodily, Coloss. 1. 19. and 2. 9. will I speak] that is, I usually speak: the time to come is used to signify a continued action. in vision] or by sight, or, appearance, that is, apparently: the Greek translateth, in an appearance, or sight; which word is opposed (in 2 Cor. 5. 7.) to faith, which is of things not seen, Hebr. 11. 1. and here the Lord opposeth it to dark speeches, so it meaneth an apparent or clear revelation. Ibn Ezra explaineth it thus; I will show him the thing as it is, as the form of the Tabernacle (Exod. 25. 40) and not in a dark speech, (or riddle) like that (in Ezek. 17. 2.) a great Eagle with great wings, &c. dark speeches] or, hidden speeches, riddles: a 〈…〉 speech is called in Hebrew Chidah, of sharpness, because it requireth sharpness of wit, both to propound & expound the same, as we have example 〈◊〉 Samson's riddle, Judge. 14. 13, 14, &c. & it is of the nature of a parable, as in Eze. 17. 2. 3. Son of man put forth a riddle, & speak a parable to the house of Israel; A great Eagle with great wings, long winged, full • feathers, which had divers colors, came unto Lebanan, &c. And all close and hidden doctrine is called a riddle, Psal. 49. 5. And the holy Ghost translateth it in Greek, sometime Ainigma, a riddle, 1 Cor. 13. 12. (as the common Greek version he hath,) sometime hidden things, Mat. 13. 35. from Psal. 78. 2. and so the Chaldee of Jonathan expoundeth it here. The Apostle showeth the meaning of this word, when he saith, Now we see thorough a glasses, a riddle, (that is, darkly) but then (we shall see face to face, 1 Corinth. 13. 12. the similitude or, the likeness, image, which the Greek interpreteth the glory of the Lord: Sol. IIrchi saith, This was the sight of (God's) back-parts, mentioned in Exod. 33. 23. And this prerogative Moses h •• above all Israel, which saw no similitude of God, Deut. 4. 12. 15. and above all Prophets, who saw no vision of God so clear as he did. For even Moses himself could not see the face of God, Ex •• , 33 20. No man hath seen God at any time, John 1. 18. neither can see, 1 Tim. 6. 16. against my servant, against Moses] a manner of speech both earnest and elegant, like that in Gen. 21. 10. with my son, with Isaac; and that in 2 Sam. 7. 23. like thy people, like Israel. Sol. Rashi noteth; He saith not, against my servant Moses; but, against my servant against Moses; against my servant, though he were not Moses; against Moses, for though he were not my servant, it were meet ye should fear before him, 〈◊〉 much more seeing he is my servant. According to this the Apostle speaketh in 2 Pet. 2. 10. they are not afraid to speak evil of dignities.

Vers. 9. he went away] withdrew the sign of [unspec 9] his glorious presence, not vouchsafing to locate their answer; which was a token of his great d • pleasure.

Vers. 10. the cloud departed] the cloud of the [unspec 10] glory of the divine presence of the Lord, saith Targum Jonathan. leprous as snow] that is, leprous white as snow; and this was the sorest leprosy, and most incurable, see Exod. 4. 6. 2 King. 5. 27. and they that had this disease, were put out of the Lord's campe as unclean, Levite. 13. and therefore God departed now away, for (as Chazkuni here saith,) It is not the way of the earth, that holiness should stay in an unclean place. This punishment was very memorable, both for the suddennes and sorenesse of it; wherefore it is after said, Remember what Jehovah thy God did unto Marie by the way 〈…〉 ter that ye were come forth out of Egypt, Deut. 24. 9 And if God did thus unto so great a woman for Moses sake, what will he do to such as rebel against Christ, who is counted worthy of more glory than Moses, Heb. 3. 3. For if they escaped not, who refused him that spake on earth; much more shall not 〈◊〉 (escape,) if we turn away from him that (speaketh) from heaven, Hebr. 12. 25. For Christ is not the servant, but the Son, even the Lord from heaven, 1 Cor. 15. 47.

Verse 11. Alas my lord] or, Oh my lord, Hebr. unto me, to wit, have respect; the Chaldee explaineth [unspec 11] it, We pray thee, my lord: see this phrase in Gen. 43. 20. Aaron as unworthy of access himself unto God now departed, maketh request unto Moses, honoreth him (though Aaron himself was both the elder brother, and the high Priest) with the title of his lord, confesseth their sin against him, craveth pardon; and by Moses mediation, to have their sister cured. sin] that is, the punishment of sin, (as Levite. 22. 9. Num. 18. 32.) which he desireth that by Moses intercession, it might not be laid upon them of God. wherein we have done foolishly] or, because we are become foolish: the Greek translateth, because we have done ignorantly in that we have sinned: in which sense it is a lessening of their sin, as done through unadvisedness and oversight, not maliciously.

Vers. 12. as one dead] by continuance of the leprosy upon her, whereby she should be shut out of [unspec 12] the communion of the Church, Num. 5. 2. should defile all that touched her, as do the dead; and in the end be consumed and die utterly with that fretting plague, as the words following show. The Chaldee expoundeth this verse thus; Let her not now be separated from among us, for she is our sister: pray now for this dead flesh that is in her, that it may be healed. is even consumed] or, is even eaten, to wit, with the disease: and by coming out of his mothers womb, the Greek understandeth and translateth, an untimely birth coming out, &c. for as of such a dead birth the flesh is half consumed, so is the flesh of a Leper.

Verse 13. cried out] that is, as the Chaldee translateth, prayed, but earnestly, and as grieved for her [unspec 13] affliction: so the word usually signifieth. O God] Hebr. Ael, which is one of God's names signifying his Might, and together implying his mercy; as is noted on Gen. 14. 18. So in Targum Jonathan, it is here explained; And Moses prayed and besought mercy before the Lord, saying; I beseech for mercy of the merciful God, I beseech God that hath power of the spirits of all flesh, heal her I beseech thee.

Verse 14. had spitting spitted] that is, had but spitted, to wit, in anger. The Chaldee expoundeth [unspec 14] it, had rebuked. Spitting on the face, is a sign of anger, shame and contempt, Job 30. 10. Isaiah. 50. 6. which if it had been from her earthly father, should have made her ashamed and sorrowful seven days: how much more now that it is from her father which is in heaven. seven days] so long every leper was to be shut up by the Law, for every trial; and also at his cleansing: see Levite. 13. 4, 5. 21, 26. and 14. 8. So long was he unclean, that touched a dead man, Num. 19. 11. gathered] that is, received in, or as the Greek translateth, enter in. So gathering is used for receiving or taking in, after that one is neglected or forsaken, Judge. 19. 15. Ios. 20. 4. Psal. 27. 10. Here Targum Jonathan addeth this paraphrase, and I will cause to stay, for thy sake, the cloud of my glory, and the Tabernacle, and the Ark, and all Israel, until the time that she is healed, and afterward she shall be gathered in.

Ver. 15. Mary was shut] in Greek, was separated: [unspec 15] this was an example of justice against sinners, without respect of persons: therefore they are after willed to remember this, Deut. 24. 9. And even Kings when they were Lepers, were separated and dwelt apart, 2 Chron. 26. 20, 21. the people journeyed not] but stayed mourning for her, till she was recured; which was a special honor unto Marie above other Lepers, for whom there was no such stay, Num. 5. 2, 4. Because this Mary was one of those who God sent before his people, Mic. 6. 4. Ex. 15. 20. Sol. Rashi saith, The Lord imparted this honor unto her, because she once stayed for Moses when he was cast into the river, as it is written, and his sister stood a far off, &c. Exod. 2. 4.

Verse 16. Wilderness of Pharan] or of Paran; [unspec 16] which had been Ishmael's habitation, Gen. 21. 21. and the place where they pitched in this Wilderness was called Rithmah, Num. 33. 18. and Cades barnea, Num. 13. 3. 26. Deut. 1. 19, &c.