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Annotations on the Pentateuch - Psalms - Song of Songs

Henry Ainsworth (1571-1622) · 1,276,340 words · 5673 min

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fat or lean, whether there be wood therein or not: and be ye of good courage, and take of the fruit of the land; (Now the days were the days of the first ripe grapes.) And they went up [unspec 21] and searched the land, from the Wilderness of Zin, unto Rehob, to the entrance of Hamath. And they went up by the South, [unspec 22] and he came unto Chebron: and there were Ahiman, Sheshai and Talmai, the children of Anak: now Hebron was built seven years, before Zoan in Egypt. And they [unspec 23] came unto the bourne of Eshcol, and cut down from thence a branch, and one cluster of grapes; and they bare it on a staff, by two: and (they brought) of the pomegranates, and of the figs. That place was called the [unspec 24] bourne of Eshcol, because of the cluster which the sons of Israel cut down from thence. And they returned from searching [unspec 25] [unspec 26] the land at the end of forty days. And they went and came to Moses, and to Aaron, and to all the congregation of the sons of Israel, unto the Wilderness of Pharan, to Kadesh: and brought back word unto them and unto all the congregation; and shown them the fruit of the land. And they told [unspec 27] him, and said; We came unto the land whither thou sentest us: and surely it floweth with milk and honey, and this is the fruit of it. Nevertheless, the people is strong that dwelleth [unspec 28] in the land; and the cities sensed very great: and moreover, we saw the children of Anak there. Amalek dwelleth in the land [unspec 29] of the South: and the Chethite, and the Jebusite, and the Amorite dwelleth in the mountain; and the Canaanite dwelleth by the sea, and by the coast of Jordan. And [unspec 30] Caleb stilled the people before Moses, and said, Going up, let us go up and possess it; for we are well able to overcome it. But [unspec 31] the men that went up with him, said; We be not able to go up against the people: for they are stronger than we. And they [unspec 32] brought up an evil report of the land which they had searched, unto the sons of Israel, saying; The land, thorough which we have gone to search it, is a land that eateth up the Inhabitants thereof; and all the people that we saw within it, are men of statures. And [unspec 33] there we saw the Giants, the sons of Anak, which come of the Giants: and we were in our own eyes as grasshoppers; and so we were in their eyes.

Annotations.

Here beginneth the 37 section of the 〈 in non-Latin alphabet 〉 Law: see Gen. 6. 9.

Jehovah spake] By Moses relation after, it appeareth, [unspec 1] that when God had led his people from mount Horeb to Cadesh Barnea, thorough the great and fearful Wilderness, and they were come to the mountain of the Amorites; then Moses said, See, the LORD thy God hath given the land before thee; Go up possess it. And all the people came near unto Moses, and said; We will send men before us, and they shall search out the land for us, and bring us word again by what way we shall go up, &c. That word liked Moses well; and he took of them twelve men, and sent them to spy out the land, Deut. 1. 19—24. So where here it is said, Jehovah spake, &c. it is not meant, that this motion came first from the Lord; but the people first spake of it to Moses, he consulted with the Lord about it; and the Lord approved, or at least permitted the thing which they desired.

Verse 2. Send thou] or, Send for thee: which [unspec 2] Sol. Rashi expoundeth to this sense; I comm ••• thee not; if thou pleasest, send: for as much as Israel came and said, we will send men, &c. Deut. 1. 22. that they may search] or, and let them search, or espy, by searching round about: and the word implieth the action of the heart and mind, not of the eyes only, Eccles. 1. 13. and 7. 25. Thus God let them go search or espy the land, which he him-self before had espied for them, Ezek. 20. 6. and went before them in the way, to search them out a place to pitch their tents in, in fire by night, and in a cloud by day, Deut. 1. 33. of Canaan] that is, as the Greek translateth, of the Chanaanites: named as the chief, for it was the land of seven mighty nations, Deut. 7. 1. I give] or, am giving: so he speaketh as of a thing present, for more assurance. one man one man] an Hebrew phrase, meaning, of every tribe one man, excepting the tribe of Levi, for of them none was sent; because they were to have no inheritance in the land, Deut. 18. 1. a ruler] or, a prince; not of the baser sort, because the business was weighty: whereupon their rebellion following was of the more note.

Verse 3. at the mouth] or, according to the mouth, that is, the word of the LORD, as the Chaldee [unspec 3] translateth; and the Greek, by the voice of the Lord: and this Sol. Rashi expoundeth by his permission. So in the commentary called Phesikta. f. 47. it is said, The election of the Spies was according to the mouth of the LORD; not that God commanded them to send them. If thou sayest, why did he not forbid them to send? To accomplish their desire, and to render them their recompense, and to give unto Joshua and Caleb a goodreward. heads] that is, as the Greek saith, Chief-rulers; and Chazkuni expoundeth them Captains over thousands: as in Exod. 18. 25.

Verse 4. Shammua] in Greek, Samiel son of Zacchour. [unspec 4]

Verse 5. Shaphat] in Greek, Saphat son of Souri. [unspec 5]

Verse 6. Caleb] in Greek, Chaleb son of Iephonne. [unspec 6] See 1 Chron. 4. 15. His name signifieth Hartie: and he brought Moses word again, as it was in his heart, Ios. 14. 7.

Verse 7. Iigal] in Greek, Igad. [unspec 7] [unspec 8] [unspec 9] [unspec 10]

Verse 8. Hoshea] in Greek, Auses son of Nave.

Verse 9. Palti] or as in Greek, Phalti.

Verse 10. Gaddiel] in Greek, Goudiel son of Soudi.

Verse 11. of Joseph] He was father of Ephraim [unspec 11] in verse. 8. as well as of Manasseh here; and sometime Joseph is named for Ephraim, Ezek. 37. 16. 19. Revel. 7. 8. Here he is named as father of Manasseh, who was his first-borne, Ios. 17. 1. although the Hebrews give another reason; namely, because both of them uttered an ill report; Joseph, of his brethren, (Gen. 37. 2.) and the Prince of Manasseh, of the land: which Hoshea of Ephraim did not. Chazkuni on Num. 13.

Verse 13. Sethur] in Greek, Sadour. [unspec 13] [unspec 14]

Verse 14. Nahbi] or Nachbi; in Greek, Naabi son of Sabi.

Verse 15. Geuel] in Greek, Goudiel. [unspec 15] [unspec 16]

Verse 16. These are the names] Chazkuni here observeth, He sent no spy of the tribe of Levi, because he had no portion in the land. Nun] called also Non, 1 Chron. 7. 27. in Greek, Nave. Joshua] or, Joshua, called sometime Ieshua, Neh. 8. 17. in Greek, Jesus; and so the New testament writeth him, Act. 7. 45. Heb. 4. 8. that signifieth 〈◊〉 Savior, Mat. 1. 21. And this name Moses gave him by the spirit of God; either as foreseeing that be should be his successor, and save the people from their enemies the Canaanites; or, (as Sol. Rashi here noteth) praying for him, that the Lord would save him from the counsel of the (wicked) spies. But Chazkuni readeth it, Moses had called Hoshea the son of Nun, Joshua, not that he now first called him Joshua, but before when he was made his 〈…〉 ister, and found grace in his eyes. We find him called Joshua, before they came to mount Si 〈…〉 i, Exod 17. 9. and after this, when Moses is ready to die, he is called Hoshea, in Deut. 32. 44. where Chazkuni saith thus; At the first when he was taken to be Moses minister, Moses called him Joshua; for so is the manner of Kings to change the name of their ministers, Gen. 41. 45. Dan. 1. 7. But now when he is made King himself, his first name is restored: nevertheless thorough all the scripture he is called Joshua, because he was accustomed thereto already. By this reason, the change of his name should seem to diminish from his dignity; whereas it was changed rather for honor; as were the names of Abram, Sarai, Jacob, and others, Gen. 17. 5. 15. and 32. 28. Neh. 9. 7. Isaiah. 62. 2. Mar. 3. 16, 17.

Verse 17. Southward] or, by the South; as in [unspec 17] verse. 22. meaning the South part of the land of Canaan, as Chazkuni explaineth it. For that was nearest unto them, and the worst part of the land, because it was wilderness, and waterless, as the original word Negeb, signifieth D • ie ground: and Caleb's daughter said to her father, Thou hast given me a south (that is, a dry) land, give me also springs of water, Judge. 1. 15. and rivers in the south, Psal. 126. 4. meaneth refreshing after bondage and affliction. The Greek here translateth, Go up by this wilderness: and so in that part was a wilderness, Ios. 15. 1.—3. And Sol. Rashi saith, Go up this way by the south; that was the worst part of the land of Israel: for so is the manner of Merchants; they show the worst things first, and afterward they show the best. the mountain] which was inhabited by Amalekites, Canaanites, and Amorites, Num. 14. 40. 45. Deut. 1. 44. Of this, Chazkuni giveth a reason thus; And when ye shall know how to subdue the mountain, the valley will be • asi • to subdue.

Verse 18. the land what it is] This is again repeated [unspec 18] in verse. 19. and the third time in verse. • 0. which may thus be distinguished: by the land here, is meant the people of the land, as after Moses explaineth it; by the land in verse. 19. is meant the air of the country, and the cities, villages, tents, which were by the hand of man set theron; and by the land in v. 20. is meant the soil or ground it self, & fruits that grew thereon. and the people] and is here for explanàtion, that is, or I mean the people: see the notes on Gen. 13. 15. So in Psal. 66. 4. Let all the earth bow down to thee, that is, all people's of the earth: likewise in Psal. 100. 1. and 96. 1. and often in the scriptures. So house for household or people in it, Gen. 45. 11. 18. Cities for citizens, Ios. 17. 12. whether they] Hebr. whether it be strong &c. speaking of the people, as one in multitude.

Verse 19. good or bad] this seemeth to respect [unspec 19] the wholsomnesse of the country, for air, waters, &c. as in 2 King. 2. 19. the situation of this city is good, but the water is bad, and the land causeth to miscarry. To this Chazkuni referreth it, saying, or bad, if it cause the inhabitants thereof to mis 〈…〉 (or to be barren,) as 2 King. 2. 19. and hereupon they answered, It is a land that eateth up the inhabitants thereof, Num. 13. 32. intents] or, in camps, troupes: the Chaldee calleth them Villages (or unwalled towns) the Greek changeth the order, saying, in walled or in unwalled towns.

Vers. 20. fat or lean] This respecteth the soil [unspec 20] it self, which if it be fat, is fertile; if lean, barren. The Chaldee changeth the metaphor, saying, whether it be rich or poor. So in Neh. 9. 25. 35. they took strong cities, and a fat land; and in Ezek. 34. 14. fat pasture. wood] or, trees, as the Greek and Chaldee interpret it, and Targum Jonathan, trees of food; that is, of fruit to be eaten. be ye of good courage] or, strengthen, encourage yourselves. the first ripe grapes] or, the first fruits of grapes. And then, as Chazkuni: observeth, they had need to have courage, because the keepers (of the vineyards) watched them there.

Verse 21. of Zin] or, of Tsin: there was a wilderness [unspec 21] into which they came before, called Sin, so named of an Egyptian city Sin near it, Exod. 16. 1. Ezek. 30. 15, 16. This desert of Zin, seemeth to be so named as being a Thornie wilderness; for Zinnim (in the form plural) signifieth thorns, Job 5. 5. And as the former Sin bordered upon Egypt, so Zin bordered on the land of Canaan, Num. 34. 3, 4. Ios. 15. 3. Rehob] or Rechob, called in Greek, Roob, (as Rechabham or Rehoboam, 1 King. 12. 1. is written in Greek by the Holy Ghost Roboam, Mat. 1. 7.) This Rehob was a city in the west part of the land of Canaan near unto Sidon, which fell by lot to the tribe of Aser, Ios. 19. 28. Judge. 1. 31. to the entrance] or, to the entering in of Hamath: so in Num. 34. 8. Ios. 13. 5. Judge. 3. 3. Amos 6. 14. and so the Chaldee here translateth it. Hamath or Chamath, called also Hemath the great, Amos 6. 2. was a city on the north part of Canaan, and on the East side, (as Rehob was on the West,) Num. 34. 8. Ios. 13. 5. By this description of their voyage, they went from south to north, and from west to east, so viewing the wholeland. This Hamath is in Targum Jonathan called Antiochia, (and so Hamath was after named of K. Antiochus:) and it was situate under mount Lebanan, by the river Iabok.

Verse 22. by the south] or Southward; Gr. by the wilderness: see verse. 17. and he came unto Chebron] [unspec 22] or, unto Hebron; a place in the south parts of Canaan, where Abraham, Isaac and Jacob, with their wives, had been buried, Gen. 23. 2. 19. and 49. 31. see the notes on Gen. 13. 18. By he came, Sol. Rashi and others, understand Caleb only; as if the twelve spies went not in one company, but one or two of them together: and Caleb's coming thither is specially mentioned in Ios. 14. 9. the land whereon thy feet have trodden, shall be thine inheritance; and in verse. 12. now therefore give me this mountain, whereof the Lord spake in that day; and in verse. 14. Chebron therefore became the inheritance of Caleb. Others understand he came, that is, they came; as Chazkuni saith, It is the manner of the scripture to speak of many spies and liars in wait, in the singular number; as (in Ios. 8. 19.) the liar in ambush rose quickly out of his place. The Greek translateth they came▪ the Chaldee hath in some copies Atha, he came; in othersome Atho, THEY came.

Animan] or, as the Greek writeth him, Achiman: he was one of the heathen Giants dwelling in Chebron: the Hebrews interpret his name, Who is my brother? and that he was so called, because none in the world was brother to him (that is, like unto him) in strength: yet Caleb slew him and his two brethren; Ios. 15. 14. Judge. 1. 10. 〈◊〉 in Greek, Sesei. Talmai] in Greek, Thelames▪ children of Anak] in Greek, generations of Enak: in Chaldee, sons of the Giant (or, of the mighty man.) Anak was the son of Arba, whereupon Chebron was in former times called Kirjah Arba, that is, the city of Arba, Ios. 15. 13. Gen. 23. 2. before Zoan] or Tsoan, called in Greek and Chaldee Tanes: (as of Tsor or Zor, is Tyrus in Greek.) This declareth not only the antiquity of Chebron, but by consequence the goodness of the land. For the Anakims which reigned over all, seated themselves in the best places. Sol. Iatchi saith; It may be that Cham built Chebron for his younger son Canaan, before he built Zoan for Mizraim his elder son, &c. Of all countries none excelled Egypt; as it is written, Like the garden of the Lord, like the land of Egypt, (Gen. 13. 10.) And Zoan was the most excellent in the land of Egypt, for there the kings dwelt, as it is written, For his Princes were at Zoan, (Isaiah 30. 4.) but Chebron was seven time: better than it.

Verse 23. bourne] or valley, brook. The Hebrew [unspec 23] Nachal signifieth both a valley, Gen. 26. 17. 19. and a river or brook running in a valley: our English word bourne answereth to them both▪ Esh 〈…〉 signifieth a cluster; and of the Israelites cutting of the cluster, this place had the name, for a memorial, verse. 24. The Greek translateth it, the valley of the cluster. This place is reported to have been in the tribe of Dan, within a little of the valley Sorck mentioned in Judge. 16 4. a branch] to wit, of a vine, and one cluster of grapes upon it, as the Greek version saith; and so Rashi explaineth it, a branch of a vine, and a cluster of grapes hanging upon it. on a staff] or, on a bar; the Greek translateth, on bars (or leavers▪) and omitteth the words following by two: which seemeth to favor the exposition that Chazkuni giveth here, they bare it on a bar of the branch, with two other bars. But the more simple and plain meaning is set down in Targum Jonathan thus, on a bar, on the shoulders of two of them.

Vers. 25. at the end of 40. days] in Greek, after 40. days. In Targum Jonathan there is added, in the month of Ab (which we call July) at the end of 40. days. And Chazkuni explaineth it further, that they began on the 29. of Sivan (which we name May,) and ended on the eighth of Ab (or July) So many days, our Lord Christ after his resurrection viewed his disciples, being seen of them 40. days, Act. 1. 3. And according to this number of days, the Israelites had years allotted them to wander and perish in the wilderness, because they believed not God, but refused to go into the good land proffered them, Numb. 14. 33. 34. Of the mystery in this number 40. see more in the notes on Deut. 25. 3.

Verse 26. to Kadesh] called also Kadesh 〈◊〉 Deut. 1. 19. There was a city of the Edomite called Kadesh, Num. 20. 16. whereupon the widernesse by it was called also Kadesh, Psal. 29. 〈◊〉 and the same was called the wilderness of Zin, Num. 33. 36. Chazkuni here saith, The wilderness of Pharan, and the wilderness of Zin, and Hazeroth, and Kadesh barnea, and Rithmah (Num. 33. 18.) were one near to another. This Kadesh (in Greek Kades) The Chaldee nameth Rekam.

Verse 27. they told him] to wit, Moses, in the hearing of all the congregation. and honey] [unspec 27] that is, with all good things: see the notes on Exod. 3. 8. Thus they acknowledged the truth of God's promises; they said, It is a good land which the Lord our God doth give unto us, Deut. 1. 25.

Verse 28. Nevertheless] or, But that. This latter [unspec 28] part of the speech, was from the ten spies (not from Caleb or Joshua,) who here take occasion to terrify the people from going to possess the land, Deut. 1. 28. fenced] with strong holds, high walls and munition; the Greek expresseth it by two words, fenced, walled: in Deut. 1. 28. and 9. 1. it is said, fenced up to heaven: and in Deut. 3. 5. fenced with high walls, gates and bars. children of Anak] in Greek, the generation of Enak, in Chaldee, sons of the Giant: so in Deut. 1. 28. the Greek translateth them, sons of the Giants; see before on verse. 20. Of these there went a proverb, Who can stand before the sons of Anak? Deut. 9. 2. And of this, the Greeks borrowed the word Anakes, to signify Kings: and by interpretation Anak signifieth a chain, Prov. 1. 9. which is an ornament for kings and great personages, and of old, upon their beasts necks also, Judge. 8. 26. And many such men were chained with pride, as Ps. 73. 6.

Vers. 29. Amalek] that is, the Amalekites, the posterity of Amalek the son of Esau; of whom [unspec 29] see Exod. 17. 8, &c. Because they had been smitten by Amalek (Deut. 25. 17, 18.) the spies do now make mention of him, to make them afraid, saith Iarchion Num. 13. This Amalek (who was the first of the nations. Num. 24. 20. and an enemy to Israel) would hinder, as they thought, their entrance on the South side. in the mountain] that is, the mountains, or, as the Greek translateth, the mountainy part; for these nations here reckoned were the most mighty; and the Chethites possessed mount Thabor, the Jebusites Jerusalem and mountains about it, the Amorites mount Heres &c. Judge. 1. 21. 34, 35, 36. and these Amorites were high as Cedars, and strong as Oaks, Amos 2. 9. so the land seemed in their eyes unpossible to be conquered. the coast] or side, Hebr. the land of Jordan; which was towards the East, as the Sea was to the west.

Vers. 30. Caleb] and Joshua with him afterward, [unspec 30] Num. 14. 6. 7. though now at first it may be Joshua purposely held his peace in prudence, because he was Moses minister, and let Caleb speak. stilled the people before Moses] or made the people to keep silence before (or unto) Moses: that is, the people beginning to mumure and speak unto Moses and against him, Caleb stilled them. The Chaldee expoundeth it, he made the people to attend (that is, to hearken) unto Moses: and Jonathan in his Targum saith, he stilled the people and caused them to attend unto Moses. And it appeareth by Deut. 1. 29, 30. that Moses himself spake to encourage the people; but they would not obey. and said] that is, Caleb said; as the 31. verse. manifesteth; and the Greek addeth, he said unto him. we are well able to overcome it] or, prevailing we shall prevail over it; meaning the land; which the Greek explaineth, over them, the people. And this was a speech of faith, believing in the power and promise of God; for Caleb now spake as it was in his heart, Ios. 14. 7.

Vers. 31. But the men] Hebr. And the men; [unspec 31] meaning ten of the twelve, all the other spies except Joshua, Num. 14. 6.

Vers. 32. an evil report] an infamy, or diffamation: [unspec 32] of which Solomon saith, he that uttereth it, is a fool, Prov. 10. 18. And for this their sin, these men died by a plague, before the Lord, Num. 14. 37. This infamy, the Chaldee calleth an evil name: the Greek here, a dread of the land, but in Num. 14. 36. the Greek expoundeth it evil words. And whereas the Hebrew Dibbah signifieth but a speech or report, though commonly of faults, which may be done without sin; the word evil is added by Moses, in Num. 14. 37. to show that this their diffamation was very sinful. eateth up] consumeth; in Chaldee, killeth the inhabitants; which may be understood of their civil wars, whereby they devoured one another. For the Amorites had conquered the Moabites, Num. 21. 28, 29. the Caphtorims (or Philistines) had destroyed the Avims, Deut. 2. 23. This phrase was after used against the land, when the Heathens had destroyed the Israelites in it, Thou (land) eatest up men, and hast bereaved thy nations, Ezek. 36. 13. of statures] or of dimensions, of measures; that is, of great stature, tall and big; as the Greek translateth, exceeding tall men. And as the Prophet openeth it, high as Cedars, strong as Oaks, Amos 2. 9. An example of such a man of stature we have in 2 Sam. 21. 20. that had on every hand fix fingers, and on every foot six toes, &c. and another of an Egyptian five cubits high, with a spear in his hand like a weavers beam, 1 Chron. 11. 23. So in Ier. 22. 14. an house of measures (or of statures) is for a large high house.

Vers. 33. Giants] Hebr. Nephilim, such as were [unspec 33] before Noes flood; see Gen. 6. 4. with the annotations. as Grashoppers] or as locusts, that is, low, weak, base in comparison with them. So it is said of God, He sitteth upon the circle of the earth, and the inhabitants thereof are as Grashoppers, Isaiah. 40. 22. in their eyes] that is, they so esteemed us. And by reason hereof, it may be the spies passed thorough their land more safely, whiles these mighty men despised and neglected them; as the Philistine disdained to meddle with little David, 1 Sam. 17. 42. The Hebrew Doctors to show this, feign this explanation; We heard them say one to another, there are pismires in the vineyards like unto men. Chazkuni on Num. 13. 33.

CHAP. XIIII.

1. The Israelites weep and murmur at the news that the spies brought out of Canaan; and speak of returning into Egypt. 〈◊〉 Joshua a • d Caleb labor to still and encourage them, but the Israelites would have stoned them. 11. God threateneth to destroy the people. 13. Moses entreateth for them, and obtaineth pardon. 23. The murmurers are deprived of entering into the land, and condemned to wander forty years in the wilderness, and die there. 36. The spies who raised the evil report, die by a plague. 39. The people hearing the sentence of God against them, mourn, and offer themselves to go up; but Moses forbiddeth them. 44. Yet they presume to go up, and are smitten by their enemies.

ANd all the congregation lifted up, and gave their voice, and the people [unspec 1] wept that night. And all the sons of Israel murmured against Moses and against [unspec 2] Aaron: and all the congregation said unto them; Oh that we had died in the land of Egypt, o • in this wilderness, oh that we might die. And wherefore doth Jehovah bring us unto this land, to fall by the sword? [unspec 3] our wives and our little-ones shall be for a prey: were it not better for us to return into Egypt? And they said, every man unto his brother: Let us make a captain, and let [unspec 4] us return into Egypt. And Moses and Aaron fell on their faces, before all the [unspec 5] assembly of the congregation of the sons of Israel. And Joshua the son of [unspec 6] Nun, and Caleb the son of Iephunneh, which were of them that searched the land, rent their clothes. And they said unto all the congregation of the sons of Israel, saying; [unspec 7] The land which we passed thorough to search it, is an exceeding good land. If [unspec 8] Jehovah delight in us, then he will bring us into this land, and will give it unto us, a land which floweth with milk and honey. Only [unspec 9] rebel not ye against Jehovah; and you, fear not the people of the land, for they are bread for us: their shadow is departed from them, and Jehovah is with us, fear them not.

But all the congregatiō said, to stone them [unspec 10] with stones: and the glory of Jehovah appeared in the Tent of the Congregation, before all the sons of Israel. And Jehovah said unto [unspec 11] Moses; How long will this people provoke me? and how long will they not believe in me, for all the signs which I have done amongst them? I will smite them with the [unspec 12] pestilence, and disinherit them, and will make of thee a nation greater and mightier than they. And Moses said unto Jehovah; [unspec 13] Then the Egyptians shall hear it, for thou broughtest up this people, in thy might, from among them. And they will say to the inhabitants [unspec 14] of this land, for they have heard, that thou Jehovah art among this people, that thou Jehovah art seen eye to eye, and that thy cloud standeth over them, and in a pillar of a cloud thou goest before them by day, and in a pillar of fire by night. Now [unspec 15] if thou shalt kill this people as one man, then the nations will say, which have heard the fame of thee, saying; Because Jehovah was [unspec 16] not able to bring this people into the land, which he sware unto them, therefore he hath slain them in the wilderness. And now, [unspec 17] I beseech thee, let the power of the Lord be great, according as thou hast spoken, saying;

Jehovah is long suffering, & much in mercy, [unspec 18] forgiving iniquity, and trespass: and clearing will not clear (the guilty;) visiting the iniquity of the fathers upon the sons, unto the third, and unto the fourth generation. Pardon I beseech thee, the iniquity [unspec 19] of this people, according unto the greatness of thy mercy, and as thou hast forgiven this people from Egypt, even until now. And [unspec 20] Jehovah said, I have pardoned, according to thy word. But assuredly, as I live, a •• [unspec 21] the earth shall be filled with the glory of Jehovah. For all the men which have seen [unspec 22] my glory, and my signs, which I did in Egypt, and in the wilderness, & have tempted me these ten times, and have not • earkned to my voice; If they shall see the land, which [unspec 23] I sware unto their fathers, neither shall any of them that provoked me, see it. But my [unspec] servant Caleb, because there was another spirit in him, and he followed me fully; even him will I bring into the land, whereinto he went, & his seed shall possess it. (Now [unspec 25] the Amalekite, and the Canaanite, dwelt in the valley:) tomorrow, turn ye, and journey you into the wilderness by the way of the red sea.

And Jehovah spake unto Moses and unto [unspec 26] [unspec 27] Aaron, saying; How long (shall I pardon) this evil congregation, which murmur against me? I have heard the murmurings of the sons of Israel, which they murmur against me. Say unto them, A • I live, assuredly [unspec] saith Jehovah, if I do not so unto you, as ye have spoken in mine ears. Your carcasses [unspec] shall fall in this wilderness; and all that were mustered of you, according to your whole number, from twenty years old and upward, which have murmured against me.

If you shall come into the land, concerning [unspec] which I lifted up my hand, to make you dwell therein, save Caleb the son of Iephunneh, and Joshua the son of Nun. And your little-ones, [unspec 31] which ye said should be for a prey, even them will I bring in, and they shall know the land, which ye have despised.

But as for you, your carcasses shall fall in [unspec 32] [unspec 33] this wilderness. And your children shall feed in the wilderness forty years, and shall bear your whoredoms, until your carcasses be consumed in the wilderness. After [unspec 34] the number of the days in which ye searched the land, forty days; a day for a year, a day for a year, ye shall bear your iniquities, forty years; and ye shall know my breach (of promise.) I Jehovah have spoken, [unspec 35] If I do not this unto all this evil congregation, that are gathered together against me; in this wilderness they shall be consumed, and there they shall die. And [unspec 36] the men which Moses had sent to search the land, and which returned, and made all the congregation to murmur against him, by bringing up an evil report upon the land: Even the men died that did bring up the evil report of the land, by the plague, before Jehovah. [unspec 37] But Joshua the son of Nun, and [unspec 38] Caleb the son of Iephunneh, lived, of those men that went to search the land. And Moses spake these words unto all the [unspec 39] sons of Israel, and the people mourned greatly. And they rose up early in the [unspec 40] morning, and went up unto the top of the mountain, saying; Loe we be here, and will go up unto the place, which Jehovah hath said, for we have sinned. And Moses [unspec 41] said, Wherefore now do you transgress the mouth of Jehovah? But it shall not prosper.

Go not up, for Jehovah is not among you, [unspec 42] that ye be not smitten, before your enemies.

For the Amalekite and the Canaanite is [unspec 43] there before you, and ye shall fall by the sword, for because ye are turned from after Jehovah, and Jehovah will not be with you.

But they loftily presumed to go up to the top [unspec 44] of the mountain: but the Ark of the covenant of Jehovah, and Moses, departed not from within the campe. And the Amalekite [unspec 45] came down, and the Canaanite, which dwelt in that mountain; and smote them, and discomfited them, even unto Hormah.

Anno • ations.

LIfted up] to wit, their voice, as after followeth, and as is expressed in Gen. 21. 16. she lifted up 〈◊◊〉 , and wept. Or, all the congregation took • p, that is, received, to wit, the evil report which the spies gave of the land, Num. 13. 32. So the phrase is used, in Exod. 23. 1. Thou shalt not take up a vain report. This latter, the Greek version favoreth. gave their voice] that is, cried out. This manner of speech is used to signify any loud voice, noise or cry, or any creature, or of God him-self; as in Psal. 18. 14. the Most high gave his voice; in Ier. • 2. 15. the Lions gave their voice, in Psal. 104. 12. the fowls give the voice; in Psal. 77. 18. the skies gave a voice; in Habak. 3. 10. the deep gave his voice; and in 2 Chron. 24. 9. men are said to give a voice, when they made a proclamation thorough Judah and Jerusalem. So this people here openly rebelled, and uttered their evil hearts without fear, or shame. that night] Hebr. in or through that night; which the Greek explaineth, that whole night.

Verse 2. and against Aaron] which were the [unspec 2] Lord's ministers, therefore their murmuring was not against them only, but against the LORD, as Moses told them, in Exod. 16. 2. 8. and as after appeareth in verse. 3. Oh that we might die] or, (Would God) that we were dead: they are words of unbelief and despair, and of great unthankfulness: compare Exod. 16. 3. Psal. 106. 24, 25. The Greek translateth, If we were dead: which is a form of wishing, both in the Greek and Hebrew tongues, as in 1 Chron. 4. 10. If thou wilt bless me; that is, Oh that thou wouldest bless me; so in Luke 12. 49. If it were (for, Oh that it were) already kindled; and so the Syriac version there explaineth it.

Vers. 3. to fall] i. that we should fall, that is, [unspec 3] die by the sword? Here they murmur against God himself through unbelief; as David saith, They contemptuously refused the land of desire, (the pleasant land;) they believed not his word, but murmured in their tents; they heard not the voice of Jehovah, Psal. 106. 24. 25. were it not better] or, were it not good? The Greek changeth the phrase thus, Now therefore it is better for us to turn back into Egypt. So, are they not written, 2 King. 20. 20. is explained thus, Behold they are written, 2 Chron. 32. 32.

Verse 4. Let us make a captain] Hebr. Let us [unspec 4] give a head: where by give, is meant make or appoint, as the Chaldee expoundeth it; and by head they mean a captain or chief governor, as in Num. 25. 4. 1 Chron. 4. 42. and 12. 20. and as the Greek here explaineth it. Targum Jonathan paraphraseth thus; Let us appoint a King over us for head. Of this their sin the scripture saith, They dealt proudly, and hardened their necks, and hearkened not to God's commandments; and refused to hear, and were not mindful of the wonders that he had done among them: but hardened their necks, and in their rebellion appointed a captain (or made a head) to return to their bondage, Nehem. 9. 16, 17. So their evil words and purpose, is counted unto them as the deed done. Sol. Rashi openeth their words thus, Let us appoint a King over us; and he saith, the Rabbin's have expounded this, as meaning idolatry. The same is also noted by R. Menachē, who further likeneth this sin, to theirs that built the tower of Babylon, Gen. 11. So their sin was against God, who is exalted as head above all, 1 Chron. 29. 11.

Verse 5. fell on their faces] as much affected [unspec 5] with the murmuring of the people: and they fell down, either to pray unto God for them, as in Numb. 16. 22. or to entreat them, not to proceed in their rebellion, as it followeth, before all the assembly. And elsewhere it appeareth, that Moses spake to encourage the people, saying, Dread not, neither be afraid of them: Jehovah your God, who goeth before you, he will fight for you, &c. Deut. 1. 29. 30.

Verse 6. that searched the land] as appeareth [unspec 6] in Num. 13. 7. 9. 17. rent their clothes] in sign of sorrow, for the people's rebellion and blasphemy; for they said, the Lord had brought them out of Egypt, because he hated them, &c. neither did they believe the Lord their God, for all that Moses spake unto them, Deut. 1. 27.—32. Of rending garments in sorrow, see Gen. 37. 29. Lev. 10. 6. in the annotations.

Vers. 9. Only] or, But rebel not ye; which the Greek interpreteth, But be not ye apostates [unspec 9] (or revolters) from the Lord: the Chaldee, But rebel not ye against the word of the LORD. are bread for us] or, shall be our bread, our food; that is, we shall devour and consume them. The Chaldee expoundeth it, They are delivered into our hand. So Balaam prophesied of Israel, He shall eat up the nations, his enemies, Num. 24. 8. And in Psal. 79. 7. He hath eaten up Jacob, that is, consumed: and in Psal. 14. 4. They eat my people, as they eat bread. Also in Deut. 7. 16. Thou shalt eat (that is, consume) all the people. their shadow] that is, God, their defense, covert, protection; which the Chaldee expoundeth their strength; so in Isaiah. 30. 2. the strength of Pharaoh, and the shadow of Egypt, do explain one another: and shadow is used often for defense; as, the shadow of the Almighty, Psal. 91. 1. and, Jehovah thy shadow, Psal. 121. 5. and God saith, I have covered thee in the shadow of mine hand, Isaiah. 51. 16. and 49. 2. Jehovah is with us] the Chaldee explaineth it, the Word of the LORD is for our help.

Vers. 10. said, to stone them] that is, spake one [unspec 10] to another, that they should stone Joshua and Caleb. An example of notorious obstinacy and outrage; and at another time, they had almost done the like unto Moses, Exod. 17. 4. So after this, Jerusalem stoned the Prophets, which spake the things pertaining to her peace, Mat. 23. 37. appeared in the Tent] the Greek explaineth it, appeared in the cloud over the Tent of the Testimony. This is confirmed by the like apparition, in Num. 16. 42. and Sol. Rashi here saith, The cloud descended there. It was an extraordinary appearance, to restrain the people's fury, and to help his faithful witnesses.

Vers. 11. provoke me] or, despite, blaspheme, [unspec 11] contemptuously provoke me. So the Apostle expoundeth this word, blaspheme, in Rom. 2. 24. from Isaiah. 52. 5. and it implieth also a contempt or despising, Prov. 1. 30. and 15. 5. Isaiah. 5. 24. not believe in me] in Greek, not believe me; which the Chaldee explaineth, not believe in my word. This unbelief is noted as a chief cause of their rebellion, and so of their destruction after in the wilderness, Deut. 1. 32. Heb. 3. 18, 19. for all the signs] though many signs and wonders had been shown, yet they believed not: so of their posterity it is said, Though (Jesus) had done so many signs before them, yet they believed not in him, John. 12. 37. among them] Hebr. in the midst thereof, to wit, of the people.

Vers. 12. smite them] Hebr. smite him, that is, [unspec 12] the people, spoken of as one man: see verse. 15. pestilence] in Greek and Chaldee, death: see the notes on Exod. 5. 3. disinherit them] deprive them of the land promised unto their fathers: the Greek and Chaldee translate, destroy them. make of thee] Hebr. make thee, to a nation: the like speech God used, when they had made the golden calf, Exod. 32. 10. The Greek here addeth, I will make thee and thy fathers house, &c.

Vers. 14. they will say] that which after followeth [unspec 14] in verse. 16. to the inhabitants] or, with the inhabitants, meaning the Canaanites; so both the one and the other people, will take occasion to blaspheme. The Hebrew word which usually signifieth unto, is sometime used for with; as in 1 Sam. 23. 23. Ezr. 2. 63. thou Jehovah art] the Chaldee expoundeth it, that thy divine presence (or Majesty) abideth among this people. art seen] or, hast been seen eye to eye; that is, visibly, apparently, plainly; according to the like phrase, in Num. 12. 8. mouth to mouth; and in Exod. 33. 11. and Deut. 5. 4. face to face. The Chaldee here explaineth it thus, that with their eyes they have seen the Majesty of thy glory; and by Targum Jonathan, this is referred to the giving of the law upon mount Sinai. standeth over them] as protecting them from evil; which in Targum Jonathan is explained, that they should not be hurt with heat or with rain. Compare Exod. 13. 21, 22. Num. 9. 17, &c.

Vers. 15. as one man] that is, all of them together, [unspec 15] and suddenly. the fame of thee] the hearsay or report of thee; which the Greek translateth, thy name; the Chaldee, the fame of thy might.

Vers. 16. was not able] elsewhere Moses showeth, [unspec 16] that he had respect unto two things, by which God's name and glory might be impeached among the Gentiles; because he could not, or because he would not, but hated his people, Deut. 9. 28. Exod. 32. 12. And this is the first argument of Moses supplication, that God's name might not be blasphemed among the heathens.

Vers. 17. the power of the Lord] or, the might, as in verse. 13. that is, as the Greek explaineth it, the power of thee ô Lord. Lord is here in Hebrew [unspec 17] Adonai, which the Chaldee expresseth by the letters for Jehovah, and it signifieth My stays, or sustainers: see the notes on Gen. 15. 2. be great] that is, be shown to be great; the Greek translateth it, be exalted.

Vers. 18. long suffering] Hebr. long of anger; that is, long ere he be angry. Here Moses mentioneth that Name of God, which was proclaimed at mount Sinai, when the people had formerly sinned in making the golden calf, Exod. 34. 5, 6, 7. in mercy] the Greek addeth, & true; from Ex. 34. 6. forgiving] or, as the Greek translateth, taking away. iniquity] in Greek, iniquities, and unrighteousnesses, and sins; the Chaldee also addeth the word sins, as was in Exod. 34 7. This is the second reason of Moses request, from the nature and covenant of God. the guilty] this word is supplied also in the Greek version. The Chaldee paraphraseth, being merciful unto them that turn to his Law, but not clearing them that turn not. visiting] that is, punishing; in Greek, recompensing; see Exod. 20. 5. upon the sons] or children; in Chaldee, upon the rebellious sons. the third] in Chaldee, 〈◊〉 the third generation, and unto the fourth generation. Thus Moses requested not an absolute pardon for all; but that God would in wrath remember mercy, though in Justice he punished the chief transgressors.

Verse 19. even until now] or, hitherto; as for [unspec 19] example, when they sinned in making the calf, Exod. 32. (besides other times,) at which time God destroyed them not as they deserved, but some of them only perished.

Verse 20. I have pardoned] or, I do pardon, as [unspec 20] the Greek explaineth it, in the time present. Howbeit Chazkuni understandeth it of the time past, that God should say, he had pardoned them once, when they made the calf; but now he would not pardon them, but execute vengeance. The former sense seemeth best, with the limitation following, according to thy word, viz. that he would not destroy them all as one man, at once with the pestilence, having respect to the glory of his Name. For which cause, he spared them at other times also, both before and after, as he showeth by the Prophets, Ezek. 10. 8, 9. 13, 14, 21, 22, &c. Psal. 106. 7, 8. And hereupon the people after confessed, Tho • art a God of pardons, gracious, and merciful, long s • ffering, and of great kindness, and forsookest the • 〈◊〉 , Neh. 9. 17.

Verse 21. as I live] Hebr. and assuredly I live; [unspec 21] and all the earth shall be filled: which is a form of • a • h, often used of the Lord, Ezek. 18. 3. and 20. 33. and 5. 11. Whereupon it is said, And thou shalt swear Jehovah liveth, &c. Ier. 4. 2. and where he saith in the Prophet, I have sworn by myself, Isaiah. 45. 25. the Apostle expresseth it with these words, I live, saith the Lord, Rom. 14. 11. And the sign of an oa • h, was the lifting up of the hand; so both of them are joined in Deut. 32. 40. I lift up my hand to 〈◊〉 and say, I live forever: Wherefore the oath 〈◊〉 God here sware, is signified by the lifting up of his hand, in Psal. 106. 26. and Ezek. 20. 15. 〈…〉 lled with the glory] that is, all people's of the earth shall see and acknowledge the powerful and just administration of the Lord, unto his glory and honor. Compare Isaiah. 6. 3. and Psal. 72. 19. where Christ's kingdom is prophesied of, with whose glory all the earth is full.

Verse 22. my glory] under this, all God's glorious [unspec] works are comprehended; as powers are used for powerful works, Matth. 7. 22. and 11. 20. 1. Cor. 12. 10. 2 Cor. 12. 12. signs] that is, miracles, miraculous and significant works. ten times] hereby may be meant no certain number, but many times, as in Gen. 31. 7. Job. 19. 〈◊〉 . so ten is for many, in Levite. 26. 26. It may also be taken properly; for now they had sinned ten times; First, at the red sea, Exod. 14. 11, 12. then in Marah, Exod. 15. 23, 24. again in the wilderness of Sin, Exod. 16. 2. then twice about Manna, Ex. 16. 20. 27, 28. after that at Rephidim, Exod. 17. 1, 2, 3. then by the Calf at Horeb, Ex. 32. at Taberah, Num. 11. 1. and again, at Kibroth Hattaavah, Num. 11. 4. and now the tenth time by their rebellion in Pharan.

Verse 23. If they shall see] that is, as the Greek [unspec 23] translateth it, Surely they shall not see. This also is an oath, whereby God sweareth they shall not see, that is, not go in to enjoy the land, as is explained by David, in Psal. 95. 11. I sware in my anger, if they shall enter into my rest; which the Apostle openeth thus; He sware that they should not enter into his rest, Hebr. 3. 18. So, If a sign be given, Mark 8. 12. is more plainly expounded, A sign shall not be given, Matth. 16. 4. which I sware unto] that is, which I sware to give unto your fathers, Deut. 1. 35. this was the land of Canaan, Gen. 12. 5. 7. called the holy land, Zach. 2. 12. the land of Jehovah, Hos. 9. 3. the land of Immanuel, that is, of Christ, Isaiah. 8. 8. for it was a figure of the heavenly inheritance to be obtained by Christ, Hebr. 11. 9, 10. therefore the keeping of them out of this land, figured also the excluding of them and of all unbelievers out of the kingdom of heaven, Heb. 3. 12—19. and 4. 1, 2, 3—11.

Verse 24. spirit in him] or, with him; that is, [unspec 24] he was guided by another spirit than the ten spies. The same is to be understood of Joshua, as appeareth by Num. 32. 12. though not here mentioned. This other spirit, was the spirit of faith, which the Law cannot give, Gal. 3. 2. the spirit of adoption of sons, not of bondage to fear again, Rom. 8. 14, 15. by the guidance of this spirit, Caleb constantly followed the Lord, & obtained the promised inheritance. he followed me fully] Hebr. he fulfilled after me: so in Deut. 1. 36. and Ios. 14. 8, 9. 14. By this manner of speech, is meant a full and constant following and obedience unto the end; the contrary whereof was in Solomon, of whom it is said, he fulfilled not after the LORD, as did David his father, 1 Kings 11. 6. and in this people of Israel now generally, of whom God saith, they fulfilled not after me, Num. 32. 11. The Greek translateth it, he followed me; the Chaldee, he fulfilled (or accomplished) after my fear. Chazkuni expoundeth it, he hath accomplished the word after me; and compareth it with that phrase in 1 Kings 1. 14. I will come in after thee, and fulfill (that is, confirm) thy words. his seed] in Chaldee, his sons. shall possess it] shall inherit it: thus both the Greek & Chaldee do interpret it: or, shall cause to inherit it, that is, leave it to their posterity for an inheritance; as it is written, It shall be thine inheritance, and thy children's forever, Ios. 14. 9. The word is also used in a contrary meaning, to disinherit, as before in v. 12. & so it may here be translated, shall disinherit it, that is, disinherit and drive out the inhabitants of it, and seize upon it, as in Ios. 8. 7. ye shall disinherit (or seise upon) the city: and thus it agreeth with Caleb's speech, If so be the LORD will be with me, then I shall disinherit them (or drive them out) as the LORD said, Ios. 14. 12. In this latter sense, Sol. Rashi here expoundeth it, drive it out, that is, they shall drive out the Anakims and people that are therein. This promise Moses related unto Caleb, and in the name of the Lord, he sware unto him for the performance of it, Ios. 14. 9.

Verse 25. Now] Hebr. And. dwelt] or, dwelleth, [unspec 25] Heb. sitteth in the valley: after in verse. 45. they are said to dwell (or sit) in the mountain; and sitting, as it is often put for dwelling, so sometime for lying in wait, as in Ios. 8. 9. which may be meant here. Chazkuni expoundeth this place thus; that as the spies were afraid of Amalek. (Num. 13. 29.) so with them the holy blessed (God) made them afraid. And whereas it is here said, in the valley and in v. 45. in that mountain; he accordeth them thus, that the most of them sat in the valley, & some few of them in the mountain, & those few warred against them; and therefore it is written, WHICH SATE IN THAT MOVNTAINE, to imply that there were of them which sat in another place; or it may be they dwelt in the valley, and when they heard that the sons of Israel came against them, they went up into the mountain, and lay in wait for them there: and we find that sitting sometime, meaneth lying in wait, as it is written (in Psal. 10. 8.) He sitteth in the waiting place of the villages. tomorrow turn ye] The people were now in Kadesh, from whence they sent the spies, Num. 13. 26. Deu. 1. 19. & after this their rebellion, and the slaughter following, they abode in Kadesh many days, and then turned and journeyed into the wilderness, by the way of the red sea, Deut. 1. 46. and 2. 1. Chazkuni here saith, Tomorrow meaneth after this time; for loe they abode in Kadesh many days before they began to compass mount Seir: and it is like that (phrase in Exod. 12. 34.) when thy son shall ask thee tomorrow. journey you] or, journey for you, which some understand, to mean, for your good, see Gen. 12. 1. the way of the red sea] that is, the way towards the red sea; see the notes on Exod. 13. 17. In this red Sea the people had been baptized, 1 Cor. 10. 1 2. Ex. 14. Baptism was unto repentance, and with confession of sins, and into the death of Christ, Mat. 3. 6, 11. Rom. 6. 3. so this sending them back into the wilderness, towards the red sea, was to humble them by repentance, that through faith in Christ they might have entrance into the Kingdom of heaven; otherwise they should perish forever, as their carcasses perished in this wilderness.

Verse 27. How long] to wit, shall I pardon, (as in [unspec 27] v. 19. 20.) or, shall I bear with. An imperfect speech, such as men use in passion of mind, when through grief they utter not all their words; as may be seen in Moses, Exod. 32. 32. Psal. 90. 13. in David, Psal. 6. 4. and sundry the like. which murmur] or, which cause (the people) to murmur, as in verse 36. Thus Sol. Rashi expoundeth it, referring the congregation forementioned, to the ten spies; but the Greek and Chaldee translate, which murmur; so in the sentence following.

Verse 28. I live] it is an oath, as in v. 21. whereby [unspec 28] the Lord sweareth in his anger, that they should not enter into his rest, Psal. 95. 11. Heb. 3. 18. Num. 32. 10, 11. assuredly saith] or, the faithful saying; see Gen. 22. 16. if I do not] that is, as the Greek explaineth it, surely I will do: see before, on v. 23. spoken in mine ears] in Chaldee, spoken before me: this hath reference to their words, in verse 2. where they wished they might die in the wilderness.

V. 29. your carcasses] the Greek calleth thē Cola, that is, members, which word the Apostle also useth in Heb. 3. 17. for carcasses, or dead bodies. So in Levite. 26. 30. fall] that is, die, being destroyed of the destroyer, 1 Cor. 10. 10. mustered] numbered as able men for the war, Num. 1. This sentence was executed upon them, as is after shown in Num. 26. 64, 65.

Verse 30. I lifted up my hand] that is, sware, as [unspec] the Chaldee expoundeth it, I sware by my word: see Deut. 32. 40. and the notes before on v. 21. and Gen. 14. 22.

Verse 31. your little ones] your children under [unspec 31] twenty years of age: see verse 3. shall know] in Greek, shall inherit, rightly explaining the sense: for to know the land, is to enjoy the same. And so Moses relating this promise, saith, they shall possess the land, Deut. 1. 39.

Verse 32. But as for you, your carcasses] Hebr. [unspec] And your carcasses, you: where the latter you, is for explanation, to exempt their children, you or yours only.

V. 33. shall feed] or, shall be feeding; so likewise [unspec] the Greek translateth it: by feed, meaning wander as sheep for pasture in the wilderness: the Chaldee of Onkelos expoundeth it, tarry or abide; but Jonathan saith, wander; and Chazkuni explaineth it, feed as sheep sometimes here and sometimes there, so your sons shall remove hither & thither, till their carcasses be consumed. Thus may we understand that in the Prophet, The LORD will feed them as a lamb in a large place, Hos. 4. 16. that is, will let them wander to destruction. So in other languages, wandering is used for feeding; as in Virgil. Bucol. eclog. 2. mille meae Siculis errant in montibus agn • . forty years] implying the time past also, from their coming out of Egypt: for one whole year, and part of the second, were now past already, when God gave this sentence against them, Num. 10. 11. bear your whoredoms] that is, bear the punishment of your sins; as the Chaldee, for whoredoms, translateth sins; though this name whoredom, is commonly used for idolatry, Ier. 3. 9. Ezek. 16. 15. 16, 17, &c. See Exod. 34. 15, 16. Lev. 17. 7.

Verse 34. After] or, According to the number; [unspec] in the Hebrew, In is used for As, or according to, as the Greek translateth it: see the notes on Lev. 25. 15. a day for a year, a day for a year] that is, each day for a year, or a year for every day: so in Eze. 4. 6. where the Prophet in a figure bare the iniquity of Israel so many days as they had sinned years. Hereupon in prophesies, days are put for years, Dan. 9. 24. &c. Rev. 11. 3. ye shall know my br •• ch] to wit, of promise; or simply, my breaking off: that is, ye shall know and have experience by the punishment which you shall suffer, how great your sin is in breaking promise, and disannulling your word and covenant with me, and in breaking off from me. Thus my breach may be understood, breach, or breaking with me; or from me; as, he that eateth my bread, Psal. 41. 10. is expounded, he that eateth bread with me, John. 13. 18. Or, my breach, that is, when I break promise with you, or break off from you, ye shall know how great evil is upon you. For when men forsake God, he also forsaketh them, and breaketh his covenant with them, that is, performeth not his promise, which is conditional, if men continue in his faith, Deut. 31. 16, 17. Zac. 11. 10. Jude v. 5. Rom. 11. 22. The Greek translateth, ye shall know the wrath (or indignation) of mine anger: the Chaldee, ye shall know that ye have murmured against me. Sol. Rashi expoundeth it, my breach, in that ye have broken (that is, turned away) your heart from (following) after me. This word is after used by Moses, in Num. 32. 23. Wherefore break ye the heart, (that is, discourage ye) the sons of Israel from going, &c. & in Num. 30. 5. if her father break (that is, disallow) her; disannul her promise.

Verse 35. have spoken] the Chaldee explaineth [unspec 35] it, have decreed by my word. If I do not] that is, surely I will do, as the Greek expoundeth it: it is an oath, as before in verse. 23. This sentence decreed, seised upon them, that all this generation died in the Wilderness, Num. 26. 64, 65. & upon this occasion, Moses made the 90. Psalm, wherein he bewaileth the shortness and misery of man's life; being finished now in 70 or 80 years; and entreateth God for mercy. And of this and other the like punishments, the Apostle saith, they happened unto them for ensamples; and they are written for our admonition, upon whom the ends of the world are come, 1 Cor. 10. 11. So we see that they could not enter in (to the rest of God) because of unbelief: let us study therefore to enter into that rest, lest any man fall, after the same example of unbelief, Hebr. 3. 19. and 4. 11.

Verse 36. the men] the ten spies. made to [unspec 36] murmur] and murmured themselves; as the Hebrews signifieth both their own act, and that which they caused in others. So the Greek translateth it, murmured against it, unto (or before) the congregation. against him] against Moses, as in v. 2. or, as the Greek translateth, against it; for they murmured also against the land, Num. 13. 32. and 14. 3. evil report] or, defamation: in Greek, evil words; in Chaldee, an evil name. The word evil, is expressed in the next verse: see the notes on Num. 13. 32.

Ver. 37. the plague before Jehovah] that is, by an [unspec] extraordinary plague from the hand of God: either the pestilence fore-threatened, v. 12. or some other d • ath. And before Jehovah, may mean sudden death there by the Sanctuary, where the glory of Jehovah appeared, v. 10. as it is said of Uzzah, there he died before God, 1 Chron. 13. 10. which another Prophet explaineth, there he died by the Ark of God, 2 〈◊〉 . 6. 7. The Hebrews, (as Sol. Rashi and Targum Jonathan on this place,) report these men's death to have been by an inflammation of their tongues, and worms issuing out of them; as a just recompense, because with their tongues they had sinned.

Ver. 38. lived] that is, remained alive, safe and in [unspec 38] health. So the judge of all the earth did judgment, and would not slay the righteous with the wicked; as Gen. 18. 25. And they survived, not only the other spies, but all the rebellious Israelites, and went in and possessed the land of promise, Ios. 14: • 0. and 19. 49. This showeth the small number of God's Elect, though many be called to the profession of the faith. The Hebrew Doctors speaking of Ier. 3. 14. where it is written, I will take you one of a city, and two of a family, and I will bring you to Zion, do say, As of six hundred thousand Israelites, only two entered into the land of promise, to wit, Joshua and Caleb; so shall it also be in the days of Christ. Talmud in Sanhedrin, ch. 11. wherein they bear witness against themselves, that they fulfilled the in • asu • e of their fathers, in rebelling against Christ, and despising the Gospel of their salvation.

Verse 40. and went up] that is, girded their weapons [unspec 40] of war about them, and pressed forward of themselves to go up, as Moses explaineth it, in Deut. 1. 41. For things which men endeavor and are ready to do, are said to be done by them, as Reuben delivered Joseph out of his brethren's hand, when he endeavored by exhorting & persuading with them, that he might deliver him, Gen. 37. 21, 22. See also the annotations on Ex. 8. 18. will go up] and fight, Deut. 1. 41. we have sinned] against Jehovah, Deut. 1. 41. Thus they shown a kind of repentance and sorrow for their sin, which was not sincere, nor a godly sorrow; for they turned from one evil to another, and overthrew themselves.

Verse 41. Moses said] being first commanded [unspec 41] of the Lord, so to say, Deut. 1. 42. the mouth] that is, as the Greek translateth, the word of the Lord: and the Chaldee addeth, against the decree of the word of the LORD. But it] or, for it, that is, the thing which ye do, shall not prosper, that is, not have good success: in Greek, It shall not be prosperous unto you. R. Menachem referreth this word It. to Shekhinah, the divine Majesty which would not prosper them; and compareth here with a like phrase in Ezek. 1. 13. it went up and down among the living creatures.

Verse 42. Jehovah is not among you] thus God [unspec 42] bade him say, for I am not among you, Deu. 1. 42. The Chaldee expoundeth it, for Shekhinah (the Majesty or presence) of the LORD is not among you. not smitten] in Chaldee, not broken; in Greek, and ye shall fall before your enemies.

V. 43. from after Jehovah] in Chaldee, from after [unspec 43] the service of the LORD; which the Greek translateth, disobeying (or not believing) the Lord Chazkuni explaineth it thus, Because the spies made you afraid of the Canaanite & Amalekite that abide there, ye are turned from after the LORD, and are afraid to go into the land, and you trust not in him: therefore he will not be with you, if you transgress his mouth, to go to sight, till after 40 years. Jehovah will not be with you] this the Chaldee expoundeth, the Word of the Lord will not be for your helped.

Verse 44. they loft • lie presumed.] or, took upon [unspec 44] them by violence, with a lofty presumptuous mind: in the Chaldee, they dealt wickedly, or, turbulently. The original word Aphal, (from which Ophel a Tower, or Fort is derived, 2 Chron. 33. 14.) signifieth lifting up, as in Abak. 2. 4. which the Apostle showeth, to mean a drawing back from God by unbeleese, Heb. 10. 38, 39. So here in this their presumptuous enterprise, their souls were lifted up in them, but withdrawn from God▪ And Moses explaineth this by two other words, ye pressed forward, Deut. 1. 41. and ye were presumptuous, Deut. 1. 43. The Hebrew Commentary Tanchuma, compareth it with another like word which signifieth darkness, and explaineth it, they went dark (or obscure) for that they went without leave • from God: and Targum Jonathan, thus; they set forward in the dark, before day dawning▪ to which the old Latin version agreeth, translating it darkened. departed not] in Greek, moved not. The Arkeremoved not, but at the removal of the cloud, Num. 9. 15, &c. which God not taking up, shown thereby his dislike of their action. Moses obeying the Lord, would not accompany the presumptuous sinners: so they went without the Lord, and without the signs of his grace, or company of his ministers.

Verse 45. The Canaanite] that is, the Amorite, [unspec 45] Deut. 5. 44. which was of the posterity of Canaan, Gen. 10. 15, 16. which dwelt] or, which sat, lay in wait. discomfited them] pursued them as Bees do, and destroyed them, Deut. 1. 44. Because they rebelled against God, and vexed his holy Spirit, therefore he was turned to be their enemy, he fought against them, Isaiah. 63. 10. unto Hormah] in Greek Herme, the name of a place, so called of the event, signifying utter destruction, or Anathema: so after in Num. 21. 3. After this discomfiture, the Israelites returned and wept before the LORD: but he would not hear their voice, nor give ear unto them; so they abode in Kadesh many days, Deut. 1. 45, 46. These things which happened unto them for types, 1 Cor. 10. 11. do show the nature of man, of his free-will, and works without faith, that they procure nothing but wrath from God, and destruction unto men. And as Israel carried themselves under Moses, so did they under Christ: for the Lord Jesus himself, & John the Baptist (as Joshua and Caleb) faithfully testified the truth of God's promise, and persuaded the people to enter into the Kingdom of God, Mat. 3. 1, 2, 3. and 4. 17. But the Priests, Scribes, and Pharisees (like the unfaithful spies) discouraged the people, and would neither go themselves into the kingdom of heaven, nor suffer thē that were entering, to go in, Mat 23. 13. but pretended worldly fears, John 11. 48. Yet after they would seem to enter by force, going about to establish their own righteousness, but not submitting themselves unto the righteousness of God, Rom. 10. 3. so they pleased not God, but filled up their sins always, and wrath came upon them to the uttermost, 1 Thess. 2. 15, 16.

CHAP. XV.

1 The Lord teacheth Israel how they should sacrifice unto him in the land of Canaan, and what measure of Meat-offerings and Drink-offerings should be for every sacrifice. 13 The stranger is under the same Law. 17 The Law of the first of the dough •• r an Heave-offering. 22 The sacrifice for sin of ignorance, done by Israelite or stranger. 30 The punishment of sin done with an high hand. 32 A man that was found gathering sticks on the Sabbath, is by the commandment of God stoned to death. 37 The law of fringes on the borders of their garments, and use that the people should make of them.

ANd Jehovah spake unto Moses, saying; [unspec 1] [unspec 2] Speak unto the sons of Israel, and say unto them: When ye be come into the land of your habitations which I give unto you. And ye will make a [unspec 3] Fire- offering unto Jehovah, a Burnt-offering or a sacrifice, to separate a vow, or a voluntary offering; or in your solemn feasts, to make a savor of rest, unto Jehovah, of the herd, or of the flock. Then he that offereth his oblation [unspec 4] unto Jehovah, shall bring near a Meat offering of a tenth part of fine flower, mingled with the fourth part of an Hin of oil. And [unspec 5] the fourth part of an Hin of wine for a drinkeoffering, shalt thou make ready for the Burntoffering, or for the sacrifice, for one lamb. Or for a ram thou shalt make a Meat-offering [unspec] of two tenth parts of fine flower, mingled with the third part of an Hin of oil. And for a drink-offering, the third part of an [unspec] Hin of wine shalt thou offer for a savor of rest unto Jehovah. And when thou shalt [unspec] make a youngling of the herd, a Burnt-offering or a sacrifice, to separate a vow or Peaceoffrings unto Jehovah; Then shall he bring [unspec] near with the youngling of the herd, a Meat offering of three tenth parts of fine flower, mingled with half an Hin of oil. And [unspec] thou shalt offer for a Drink-offering, half an Hin of wine for a Fire- offering of a savor of rest unto Jehovah. Thus shall it be done for [unspec] one bullock, or for one ram, or for a lamb of the sheep, or of the goats. According to the number that ye shall make ready, so shall ye make ready for (every) one, according to their number. Every home-borne of 〈◊〉 country shall thus do these things, to offer a Fire- offering of a savor of rest unto Jehovah.

And if a stranger sojourn with you, 〈◊〉 who- soever be among you in your generations, and will make a Fire- offering of a savor of rest unto Jehovah; as ye do, so he shall do. Ye of the Church, one stature shall be [unspec 15] for you, and for the stranger that sojourneth: a statute for ever in your generations; as ye are, so shall the stranger be before Jehovah. One law, and one manner shall be for you, and [unspec 16] for the stranger that sojourneth with you.

And Jehovah spake unto Moses, saying; [unspec 17] [unspec 18] Speak unto the sons of Israel, and say unto them; When ye come into the land whither I bring you; Then it shall be, when ye eat [unspec 19] of the bread of the land, ye shall heave an heave- offering unto Jehovah. Of the first of [unspec 20] your dough, a cake shall ye heave for an heaveoffering; as the heave- offering of the threshing-floor, so shall ye heave it. Of the first of [unspec 21] your dough, ye shall give unto Jehovah an heave- offering in your generations.

And when ye shall have sinned ignorantly, [unspec 22] and have not done all these commandments w ch Jehovah hath spokē unto Moses: Even [unspec 23] all that Jehovah hath commanded you by the hand of Moses, from the day that Jehovah commanded Moses, and henceforward, throughout your generations: Then it shall [unspec 24] be, if ought be done by ignorance, from the eyes of the congregation, that all the congregation shall make ready one bullock, a youngling of the herd, for a Burnt-offering, for a savor of rest unto Jehovah; and his Meat-offering, and his Drink-offering, according to the manner: and one goat-bucke of the goats, for a Sin- offering. And the Priest shall make [unspec 25] atonement for all the congregation of the sons of Israel, and it shall be mercifully forgiven them: for it is an ignorance, and they have brought their oblation, a Fire- offering unto Jehovah, and their Sin- offering before Jehovah, for their ignorance. And it shall be mercifully [unspec 26] forgiven, all the congregatiō of the sons of Israel, & the stranger that sojourneth among them, because all the people was in ignorance.

And if one soul sin through ignorance, [unspec 27] then it shall bring near a she-goat of her first year for a Sin- offering. And the Priest shall [unspec 28] make atonement for the soul that sinneth ignorantly, when it hath sinned by ignorance, before Jehovah, to make atonement for him, and it shall be mercifully forgiven him. For [unspec] the home-borne amongst the sons of Israel, and for the stranger that sojourneth among them, one law shall be to you for him that 〈◊〉 through ignorance. But the soul that shall do with an high hand, whether he be home-borne, or a stranger, the same reproacheth Jehovah; and that soul shall be cut off from among his people. Because he [unspec 31] hath despised the word of Jehovah, and hath broken his commandment, that soul shall utterly be cut off, his iniquity shall be upon him.

And the sons of Israel were in the Wilderness: [unspec 32] and they found a man gathering sticks on the Sabbath day. And they that [unspec 33] found him gathering sticks, brought him near unto Moses, and unto Aaron, and unto all the congregation. And they put him in ward, [unspec 34] because it was not declared what should be done to him.

And Jehovah said unto Moses; The man [unspec 35] shall be made to die the death: all the congregation shall stone him with stones without the campe. And all the congregation brought [unspec 36] him forth without the campe, and stoned him with stones, and he died, as Jehovah commanded Moses.

And Jehovah said unto Moses, saying; [unspec 37] [unspec 38] Speak unto the sons of Israel, and say unto them; that they make unto them a Fringe on the skirts of their clothes, throughout their generations; and that they put upon the Fringe of the skirt, ar • bband of blue. And [unspec 39] it shall be unto you for a Fringe, that ye may see it, and remember all the commandments of Jehovah, and do them: and that ye seek not after your own heart, and after your own eyes, after which you go a whoring. That [unspec 40] ye may remember and do all my commandments, and be holy unto your God. I am [unspec 41] Jehovah your God, which brought you forth out of the land of Egypt, to be unto you a God; I am Jehovah your God.

Annotations.

SPake unto Moses] After the judgment upon the disobedient Israelites, who should perish in [unspec 1] the wilderness, God now repeateth and enlargeth the Law of sacrificing, which their children should observe in the land of Canaan: whereby their reconciliation unto him, and his grace towards them in Christ, was figured: thus after the curse of the Law for sin, is annexed the grace of the Gospel through faith. In like manner after the destruction of twenty four thousand for the sin of Baal pehor, in Num. 25. the Lord causeth the people to be mustered, Num. 26. and appointeth the land to be given them for inheritance, and repeateth again the Law of sacrificing at the solemn feasts, in Num. 28. and 29. that upon the example of wrath on the sinful parents, he might show his remembrance of mercy in Christ, unto the repentant believing children.

Verse 2. land of your habitations] wherein you [unspec 2] shall dwell: not in the wilderness, but in the land of promise, (which figured the state of grace in Christ) did God require the sacrifices of his people, and promiseth to accept them. So after by the Prophet Ezekiel, he saith, I will bring you into the wilderness of the people's, and there will I plead with you face to face. Like as I pleaded with your fathers in the wilderness of the land of Egypt, so will I plead with you, saith the Lord GOD. And I will cause you to pass under the rod, &c. and I will purge out from among you the rebels, and them that transgress against me, &c. For in the mountain of mine bolinesse, in the mountain of the height of Israel, saith the Lord GOD, there shall all the house of Israel, all of them in the land, serve me: there will I accept them, and there will I require your offerings, and the first fruits of your oblations, with all your holy things; with a savor of rest will I accept you, &c. Ezek. 20. 35, 36, 37, 38, 40, 41.

Verse 3. a Fire- offering] in Chaldee, an oblation before the LORD. Burnt-offering] the Law [unspec 3] whereof was given in Levite. 1. a sacrifice] to wit, of Peace-offerings, as the Chaldee explaineth it: the Law concerning them, see in Lev. 3. And the word sacrifice being put absolutely, is often used for Peace-offerings; as in Exod. 18. 12. Lev. 17. 5, 8. and 23. 37. Deut. 12. 27. So it is meant here; for the meat and drink-offerings following, were not added to the Sin or Trespass-offerings. The Hebrew Canons say, They are not charged with Meat and Drink-offerings, save for the Burnt-offering of beasts, and for Peace-offerings only; whether they be the oblation of the congregation, or of a private person, or the lamb of a woman after child-birth (Levite. 12. G.) and those that the high Priest offereth, forasmuch as they are Burnt-offerings, they are charged to have Meat and Drink-offerings. But the (Burntofferings of) fowls; and the Trespusse and Sin-offerings, they bring no Meat or Drink-offerings with them, save with the Sin-offering of the Leper, and his Trespass-offering, whose Meat-offerings are expressed in the Law, (Lev. 14. 10.) Maimonides in Magnaseh hakorbanoth, ch. 2. sect. 2. to separate] or, in separating a vow: whereof see the notes on Lev. 27. 2. voluntary offering] what these are, and how they differ one from another, is noted on Lev. 7. 16. After, in verse 8. it is called Peace-offerings. And from hence the Hebrews gather, that Sin and Trespass offerings were not required to have Meat and Drink-offerings with them; for, Sin and Traspasse-offerings, and First-fruits, and Tithes, and the Passover, for as much as they come not by vow or voluntary offering, they are not charged with the Meat and Drink-offerings. Maim. in Magnas. hakorb. ch. 2. sect. 3. folemne feasts] whereof see Lev. 23. So the Peace-offerings of the Chagigah (or Passover mentioned in Deut, 16. 1, 2, &c.) and the burnt-offerings, were to have meat and drink-offerings with them: Maim, ibidem ch. 2. sect. 3. savor of rest] that is, of sweet smell, as the Greek translateth it; which the Chaldee expoundeth, to be acceptedwith favor: see the notes on Gen. 8. 21. and Lev. 1. 9. or of the flock] to except the burnt-offering of fowls, as before is noted.

Verse 4. his oblation] in Greek, his gift: so [unspec 4] the Hebrew Corban, is interpreted, a gift, in Mar. 7. 11. shall bring near] or, shall offer: so after. Meat-offering] in Hebrew, Minchah: of Minchah: of i • , and the signification thereof, see the notes on Let. 2. a tenth part] to wit, of an Ephah, as is expressed in Num. 28. 5. and as the Greek version here addeth: of the Ephah or Bushel, see Exod. 16. 36. Hence the Hebrews gather, (as Chazkuni here noteth from R. Nathan) that whosoever would voluntarily offer a Meat-offering, might not bring less than a tenth deal. an Hin] a measure in the Sanctuary for liquid things. The Hin is twelve Logs, saith Maimonides in Magn. bakorbanoth, ch. 2. sect. 7. The Log was as much as six eggs, as is noted on Lev. 14. 10. and Exod. 30. 24. so the H •• contained as much as 72 eggs: the fourth part o • an Hin, as much as 18 eggs. oil] to wit, oil olive, as in Targum Jonathan is expressed.

Verse 5. wine] expounded in Targum Jonathan, [unspec 5] red wine of the grapes. So in those that follow. It is called Shecar, or, strong wine, in Num. 28. 7. a drink-offering] or, an effusion, a poured out offering, because it was poured out upon the Altar, but not upon the fire, as Maimonides showeth, in Magn. hakorbanoth, ch. 2. sect. 1. or for the sacrifice] to wit, of Peace-offerings, as the Chaldee expoundeth it; and by this word or, he showeth, that he is to bring for the one by it self, and for the other by it self; saith Chazkuni on Num. 15. for one] that is, for everyone severally, as in verse 12.

Verse 6. Or for a ram] The Greek interpreteth [unspec 6] it, And for aramme. Aramme was of the second year, or upward: the lamb of the first year. two tenth parts] two Omers, which was deuble the measure for a lamb, verse 4. and this the Hebrews understand for the ram only, 〈◊〉 for the ewe, or goat; as they write, The quantity 〈◊〉 the meat and drink-offerings, for an he-lamb, or 〈…〉 lamb, is a tenth of flower, and the fourth part of 〈◊〉 Hin of wine. Likewise for a goat, whether it be 〈◊〉 or great, male or female; also for an ewe, though 〈◊〉 be great. But for aram, two tenth deals of flower, &c. and the third part of an Hin of wine. Maim, in Magn. hakorb. ch. 2. sect. 4.

Verse 7. of rest] in Greek, of sweet smell, or good odour: as in verse 3.

Verse 8. when thou shalt make] in Greek, i • ye shall make; that is, shall sacrifice. youngling] Hebr. a son of the herd: meaning a bullock: as in Exod. 29. 1. And here is no difference between young or old, as was before between lamb and ram; but one quantity is for the calf, and for the bull. The bullock or the calf, be it male or female, hath for the meat-offering three tenth deals of flow •• &c. Maim. ibidem, ch. 2. sect. 4.

Verse 9. he bring] or, he offer: here the person is changed: before he said, when thou, verse 8. 〈◊〉 he saith, then shall he: the Greek keepeth the person as before, then shall ye offer. three texth parts three Ome • s; that is, three times so much as set a Lamb, verse 4.

Verse 10. a Fire- offering] in Chaldee, an oblation. [unspec 10] This is meant, as Sol. larchi saith, but of the Meat-offering and of the oil: for the wine was no Fire-offering, because it was not put upon the fire.

Verse 11. or of the goats] be it kid, or goat-bucke, [unspec 11] male or female, old or young; for the Law putteth no difference, as is before observed; and so noted by Chazkuni here. As for the manner of offering these Meat-offerings, the Hebrew canons say, that they were not charged to bring frankincense with them (as they were with the Meat-offerings that were brought alone, Lev. 2. 1.) but they were charged to have salt, (according to the Law in Lev. 2. 13.) and this Meat-offering was all of it burnt upon the Altar in the Courty ard, (whereas of the other Meat-offering, an handful only was burnt, and the residue eaten by the Priests, Lev. 2. 2, 3.) and the wine was poured upon the Altar. Maim. in Magn. hakorbanoth, chap. 2. sect. 1.

Verse 12. so shall ye make ready] or, thus shall [unspec 12] ye do: The Hebrews say, These Meat and Drink-offerings, whether they be for Burnt-offering or Peace-offerings, must be according to this measure for everyone; (Num. 15. 12.) they may not add more to these measures, nor diminish ought from them: and if they do diminish, or add more, the whole is made unlawful. Except it be the Lamb of Burnt-offering which they bring on the day that they wave the Omer of first-fruits (Levite. 23. 12, 13.) for the Meat-offering thereof is two tenth-deals of fine flower, mingled with the third part of an Hin of oil: but though the flower thereof be doubled, yet is not the wine doubled, but the wine for the drink-offering, is the fourth part of an Hin. When they measure the Meat or Drink-offering, either of a particular person, or of the congregation, they mete it not by a measure of three tenth deals for a bullock, or of two for aramme; but they measure all in one tenth deal, which is in the sanctuary, & likewise the oil &c. The flower with the oil of the Meat-offerings, hinder not the wine; neither doth the wine hinder them: neither do the meat or drink-offerings hinder the sacrifice. But a man may bring his oblation today, & his meat and drink-offerings ten days after; provided, that he have not sanctified them in a ministering vessel. For if he have put them into a ministering vessel (of the Sanctuary,) if they abide all night, they become thereby unlawful. They may bring no Meat or Drink-offerings, save of common things; they may not bring them of the heave-offering, nor of the second tithe, nor of the first-fruits, but of common things only. Maimonides in Magn. hakorbanoth, chap. 2. sect. 5. 8. 12, 13. The Burnt and Peace-offerings, served (as other sacrificer) to make atonement for the house of Israel, Ezek. 45. 17. Levite. 1. 4. and figured Christ's oblation of himself, to reconcile us unto God his Father, and to be our Peace, Heb. 9. 14. and 10. 8. 10. Eph. 2. 14, 15, 16. The Meat-offering, (besides the signification that it had of Christ, Eph. 5. 2.) figured in special manner the faith and sanctimony of his people, and of their service of God, Isaiah. 66. 20. Rom. 15. 16. Psal. 141. 2. Mal. 1. 10, 11. So the Lord by this addition of the Meat offering to the other sacrifices in Canaan, taught his people sanctity in the faith and profession of the Gospel, both touching their persons and actions: and the Drink-offerings, of wine poured out upon, and sanctified by the Altar, were not only a type of Christ's blood shed for remission of sins, Mat. 26. 28, 29. but of our fellowship with him in his afflictions, even to be poured out upon the sacrifice and service of Christians faith, Philip. 2. 17. 2 Tim. 4. 6. See the annotations on Levite. 2.

Verse 13. home-borne] the natural Israelite. [unspec 13]

Vers. 14. stranger] in Greek, Proselyte: the Gentile converted to the Jews religion. in your generations] or, throughout, that is, in all ages successively: so in verse 15.

Verse 15. Ye of the church] or, O Church, or [unspec 15] congregation: or, Concerning the church; which in Targum Jonathan is expounded, the whole church. before Jehovah] in the exercises of religion before the Lord: for in civil things, there was not one law for both Israelites and strangers.

Verse 16. one manner] that is, one manner of [unspec 16] practice and obedience, and one punishment for transgression: Hebr. one judgment. So in verse. 24.

Vers. 17. And Jehovah spake] A second ordinance [unspec 17] by the Lord's authority, is here imposed upon them that should come into the land of Canaan; that they should give him a cake of the first of their dough: which law is nowhere mentioned by Moses, save in this place. And as the former Law for sacrificing, taught them holiness by faith in Christ, who should be sacrificed for his church; so this commandment of First-fruits, taught them to show forth the fruits of faith, by good works, which God appointed his people to walk in.

Verse 18. When ye come into the land] As a promise [unspec 18] is here included, that God would bring them into that good land: so a duty of thankfulness is commanded, that they might remember and acknowledge his mercy, and have his blessing continued upon them. The Hebrews do observe, that This COMMING, differeth from all the COMMINGS mentioned in the Law: for, in them all it is said, When thou art (or shalt) come; When ye are come, meaning, after the possession thereof, and dwelling therein: but here it is said, When ye come, meaning, after they were entered into it, and did eat of the bread thereof, they were bound to give the cake, saith Sol. Rashi on Num. 15. Now this they did, before the land was parted for inheritance, as appeareth in Ios. 5. 11, 12. where they did eat of the old corn of the land; and then the Manna ceased. And as an Omer of Manna was reserved before the Lord, for the generations of Israel, that they might see and thankfully remember the bread which God gave them to eat in the wilderness, Exod. 16. 32, 33. so a cake of the bread which he should give them in Canaan, was to be given unto him, that they might acknowledge him, to be the preserver and nourisher of them in the land; for it is he that giveth bread unto all flesh, because his mercy endureth forever, Psal. 136. 25. whither I bring you] or, am bringing you thither. Hence the Hebrews say, They were not bound by the Law to give the cake save in the land of Israel only, & when all Israel were there, &c. Fruits without the land, that are brought into the land, owe the cake: but the fruits of the land, that are carried out of the land, are discharged; as it is said, WHITHER I BRING YOU: there are you bound, both concerning the fruits of the land, and the fruits without the land. But by the doctrine of the Scribes, they were to separate a cake also out of the land, that the law of the Cake might not be forgetten out of Israel. Maimonides in Biccurim (or treat. of First-fruits) chap. 5. sect. 5, 6, 7.

Verse 19. of the bread] that is, of the bread-corn, [unspec 19] as in Isaiah. 28. 28. Bread (that is, Corn) is bruised; and out of the earth cometh bread, Job 28. 5. Psal. 104. 14. The Chaldee of Jonathan here paraphraseth thus; Of the bread of the revenue of the land, and not of rice, and millet, and lesser seeds. So by the Hebrew canons; Nothing oweth the cake, but the five kinds of grain only; which are, Wheat, and Barley, and Rye, and Fox-ear barley, and Oats: for nothing is called BREAD, save that which is made of these. But he that maketh meat of Rice, Millet, or other like pulse (or seeds,) they owe no cake at all. Maim. in Biccurim, chap. 6 sect. 2. and Talmud. Bab. in Challah, c. 1. ye shall heave] that is, shall offer up; or, as the Greek and Chaldee translate, shall separate; for it was separated by the owner, and offered to the Lord; and so was one of the heave-offerings which God gave unto his Priests, Num. 18. 19. Wherefore it was holy, and whosoever separated a cake, he first blessed God who sanctified them by his commandments, and commanded them to separate a cake. Maim. in Biccurim, chap. 5. sect 11. An heathen that separated a cake, though in the land of Israel, it was no cake. Ibidem chap. 6. sect. 10. unto Jehovah] in Chaldee, before the LORD. Not that it was brought into the Sanctuary, or offered on the Altar, but given to the Lord's minister: as it is written, Ye shall also give unto the Priest, the first of your dough, Ezek. 44. 30. By the Hebrew canons, The first-fruits, and the heave-offerings, and the Cake, and the principal and the fifth part, [spoken of in Num. 5. 7, 8.] and the gifts of the beast [that is killed, Deut. 18. 3.] these are the Priests goods: with them he may buy servants, and lands, and unclean beasts, and pay his debts, or wives dowry, and buy books. Maim. in Biccurim, chap. 4. sect. 14.

Verse 20. Of the first] or, The first-fruit: with [unspec 20] the first-fruits of all things, God was to be honored, Prov. 3. 9. that thereby all the rest of their food might be sanctified unto them: For if the first-fruit be holy, the lump (or dough) is also holy, Rom. 11. 16. and a promise of plenty is added to them that thus do, Prov. 3. 10. as of this particular it is said, ye shall also give unto the Priest, the first of your dough, that be may cause the blessing to rest in thine house, Ezek. 44. 30. of your dough] of your paste, or lump. They gave of their corn, first-fruits and tithes, and other gifts, to the Priests, Levites, and poor, when they first reaped and threshed it, Exod. 23. 19. Num. 18. 12. 26. Lev. 23. 22. After them, when they made bread of it, they separated also this cake. And as the Levites separated an heave-offering, out of their tithe, Num. 18. 26. so the poor that glained, separated of their dough; as the Hebrews write, That which is glained, and which is forgotten, (Deut. 24. 19.) and the corner, Lev. 19. 9. &c. though they be free from the Trumah (or heave-offering,) yet they owe the cake. Likewise the first tithes, &c. Maim. in Biccurim, chap. 6. sect. 3. And though other seeds or pulse, owe not the cake, as is before noted, yet they say, He that mixeth the meal of wheat, & the meal of rice, and maketh dough of them, if it have the taste of the wheat, it oweth the cake; and if not, it is discharged. Though it be but the leaven of wheat among dough of rice, if it have any taste of the wheat, it oweth the cake. Dough that is kneaded with wine, or oil, or honey, &c. if they bake it in an oven, or on the hearth, or pan, or in a fryingpan, &c. oweth the cake. But he that maketh dough to dry it in the sun only, or to boil it in a cauldron, it is discharged of the cake, &c. Also parched corn, that is kneaded with water, or honey, and eaten without baking, is discharged; for nonothing oweth the cake, but dough, the end whereof is to be bread baken for man's meat. Ibidem sect. 11. 12. And for the quantity of dough, out of which a cake is to be given, they say, An Omer full of meal, whether it be of one of the five sorts of grain, or of all of them mixed together, the dough thereof oweth a cake. And it is unlawful for a man to make his dough of a lesser quantity, that it may be free from paying the cake. Ibidem sect. 15, 16. What the Omer is, see on Exod. 16. 36. And from that measure of Manna which God gave everyone for a day, did they gather this quantity, that an Omer of meal should pay a cake to the Lord, as Sol. Rashi on this place showeth. a cake] or, loaf, made of the dough aforesaid. He that separateth meal for his cake, it is no cake: but the residue of the dough oweth a cake. When they put water to it, and the meal is mixed with the water, they saparate a cake of the first thing which is kneaded, as it is written, THE FIRST OF YOVR DOVGH. That dough which oweth a cake by the Law, he that eateth thereof is to be beaten. Maim. in Biccurim, c. 8. s. 1. 2. 5. of the threshing-floor] that is, of the corn in the threshing-floor; as it is your duty religiously to separate first-fruits of your corn in the floor; so of the dough it your houses. Thus the floor is used for the corn therein, in Deut. 16. 13. Sol. Rashi understandeth it thus; as the heave-offering of the floor, of which there is no stinted measure (by the Law;) & not as the heaveoffering of the tithes, whereof there is a stinted measure: So for the quantity, it should be voluntary, so much as men would give. Howbeit, their wise men (they say) set a measure, viz. that they should separate the four and twentieth part of the dough, that it might be a gift meet to be given. But the baker, that maketh bread to sell in the street, separateth the eight and fortieth part: for because his dough is much there is in this quantity sufficient for a gift. Maim. in Biccurim, chap. 5. sect. 2. So the Chaldee of Jonathan expoundeth this verse, The first-fruits of your dough, a cake, one of 24. (that is, the four and twentieth part) shall ye separate as a separated-offering for the Priest, &c.

Vers. 21. ye shall give] The repeating of the [unspec 21] commandment, showeth it to be of importance; and though the Priest had it, yet was it given to the LORD, whose blessing therefore was promised to the observers of this Law, Ezek. 44. 30 And as all things given unto God, were to be holy, pure and clean; so of this the Hebrews write, A man may not make his dough in uncleanness at all; but is to be admonished, & must be careful that he be clean, both he and his vessels, that he may separate a pure cake. Maim, in Biccurim, chap. 8. sect. 11 in your] or, throughout your generations, in all ages: wherefore this ordinance was kept by Israel, after they were returned out of Babylon, Nehem. 10. 37. And besides that all their bread was sanctified unto them by these first-fruits, and God was honored, by whose word man liveth, and not by bread only, Deut. 8. 3. it seemeth to have a further signification of the chosen people of God, as Paul applieth this phrase of the first-fruits, and of the lump of dough, unto the state of Israel, Rom. 11. 16. as the Prophet speaking of the first-fruits also saith, Israel was holiness to the LORD, the first-fruits of his increase; all that eat him, shall beguilty, &c. Ier. 2. 3. And thus the Jews of old understood this commandment of the Cake, that it signified in mystery the congregation of Israel, called the first-fruits of the world; which whe • it is put into the oven that burneth with the fire of the holy blessed God, it is necessary to separate there-from a cake, that it be not partaker of severe judgment; and there-from is a blessing reserved in the world, (Ezek. 44. 30.) R. Menachem on Num. 15.

Vers. 22. when ye shall have sinned ignorantly] [unspec 22] or, if ye have erred, that is, done unadvisedly of ignorance, error, or oversight; whereto is opposed sinning with an high hand, verse. 30. See the annotations on Levite. 4. 2. As in the two former Laws, the Lord repeated and enlarged the doctrines of faith, and of good works: so here he doth the like concerning the forgiveness of sins, which his people through infirmity do fall into; that all the chief points of Christian religion, are here renewed unto them. have not done all] The words of this Law differ from the former in Lev. 4. 2. 13. which spake of doing that which should not be done; whereas this speaketh of not doing all which should be done. There also, the sacrifice which the congregation should bring, was a Bullock for a Sin- offering, Lev. 4. 14. here (in verse. 24.) they are willed to bring a Bullock for a Burnt-offering; and a goat-bucke, for a Sin- offering. Whether is this difference, in respect of the commandments, forbidding evil works, and requiring good, as the words seem to import? Or, as the Hebrews expound it, doth this here respect the sin of idolatry only? Or, as others understand it, is that for all the tribes generally, and this for the several tribes, cities and towns as they were severed in the land of Canaan? Or, is this (in mystery) an increase of the sacrifice in Canaan; as in prophesy of the days of the Gospel, the Meat and Drink-offerings (which Christians should spiritually offer with their sacrifices,) are of greater quantity, than those which were offered under Moses, Ezek. 46. 5. 11. compared with Num 15. 4, 5, 6, 7. and 28. 20, &c.

Vers. 23. Even all] This showeth the large extent [unspec 23] of this Law, and the weight thereof, by repeating things so expressly. The Hebrews, which understand this of idolatry only, say, that that one commandment, is as all the commandments, &c. and that this showeth, that whosoever professeth idolatry, is as if he denied all the Law wholly, and all that the Prophets have prophesied; as it is written, AND HENCE FORWARD: Sol. Rashi on Num. 15. and Maimonides tom. 1. treat. of Idolatry, chap. 2. sect. 4.

Verse 24. by ignorance] in Greek, unwillingly: [unspec 24] see Lev. 4. 2. from the eyes] understand, hidden from the eyes, as is expressed in Lev. 4. 13. This the Hebrew Doctors understand of things erroneously taught by the governors, and practiced by the people, concerning idolatry; as is shown in the annotations on Lev. 4. 13. and so Sol. Rashi expoundeth here this place. shall make ready • that is, shall offer for a sacrifice, Levite. 4. 14. And this the Hebrews understand not of one sacrifice for the twelve tribes, but for every tribe so much. If the error be in idolatry, that they (the governors) have erred, and taught it; they bring a Bullock for a Burnt-offering, and a goat-bucke for a Sin-offering, for every tribe; and this oblation is that which is spoken of in Num. 15. saith Maimonides in Shegagoth, chap. 12. sect. 1 and Talmud in Horajoth, chap. 2. See the notes on Lev. 4. 14. This exposition for the number, may seem probable, because the people returned from captivity, offered for all Israel, in Burnt-offerings twelve bullocks, and twelve goat-bucks for a Sin-offering, according to the number of the tribes, Ezr. 8. 35. youngling] Hebr. son of the herd: a bullock was always of the second year or upward: so, the goat-bucke following. Burnt-offering] which signified atonement and sanctification by the death of Christ, as is shown on Lev. 1. of rest] that is, of sweet smell, as the Greek translateth: the Chaldee saith, to be accepted with favor before the LORD. to the manner] or, right, ordinance: Heb. to the judgment: meaning, the measure prescribed of God, in v. 9, 10. for a Sin-offering] in Greek, for sin. This word in Hebrew is written with want of a letter, which elsewhere usually is expressed: whereupon Sol. Rashi noteth, that it is not as other Sinofferings; for all Sin-offerings that are by the Law brought with the Burnt-offering, the Sin-offering is before the Burnt-offering, as it is said, (in Levite. 5. 10.) And the second he shall make a Burnt-offering, but this Burnt-offering is before the Sin- offering. The manner of offering this Sin-offering was like the bullock, in Lev. 4. it was killed in the court-yard, the blood was carried into the Sanctuary, and sprinkled seven times before the Lord; the fat was burned on the Altar in the courtyard; and the body of the beast was carried forth, and burnt without the campe: so figuring Christ, who should be slain for the sins of his people, and by his own blood enter into heaven; his body being crucified without the gate of Jerusalem, Heb. 9. 11, 12. 24 and 13. 11, 12. If the great assise (of Magistrates) ignorantly sin in teaching idolatry, the whole congregation bringeth twelve bullocks for Burnt-offerings, and twelve goats Sin-offerings, and they are burned, because their blood is carried into the Sanctuary, &c. Though but one tribe only commit (the sin,) if it be the most part of the church; then all the congregation bring, for idolatry, twelve bullocks & twelve goats, Maimonides in Shegagoth, chap. 12. sect. 1.

V. 25. for all the congregation] or, for every congregation; [unspec 25] whereby may be implied the several tribes, cities, towns, and synagogues. So in verse. 26. an ignorance] or, an error; in Greek, and unwilling Sin, so in v. 26. brought their oblatio] in Greek, have brought the gift thereof. a Fire- offering] in Chaldee, an oblation before the LORD: & this is meant of the Bullock the Burnt-offering, as Sol. Rashi noteth. their Sin- offering] this is the goat; saith Sol. Rashi. before Jehovah] R. Menachem • rom former authors speaketh of these phrases here used, unto the LORD, and before the LORD, that it is meant of him and his Judgment hall; whereby i • appeareth that the mystery of the Trinity in th • Godhead, was of old believed by the Jews, though how they oppugn the same. For there was no Court or Judgment hall in Israel, less than of three Judges: and being by them here and in other places applied unto God, and in case of sacrifice and expiation of sin, which they did hold peculiar unto God alone; it showeth that they once acknowledged a Trinity of persons in the God-head, to whom sacrifices for the sins of men were offered. [unspec 26]

Verse 26. and the stranger] the believing gentile, as the Greek translateth, and the proselyte that cometh unto you. Thus the Lord showeth himself to be the God of the Gentiles also, Rom. 3. 29.

Vers. 27. if one soul] or, any soul, that is, any person: the Chaldee expoundeth it one man. So in Lev. 4. 27. through ignorance] in Greek, unwillingly. This also by the Hebrews (as Sol. Rashi here) is expounded of the sin of idolatry. of her first year] Hebr. daughter of her year; in Greek, a yeareling: see the notes on Exod. 12. 5. In Levite. 4. 32. he might also bring an ewe-lamb for his sin; which may likewise be understood here. But Sol. Rashi saith, For other transgressions, a particular man bringeth an ewe-lamb, or a she-goat: but for this (of idolatry) a she-goat is appointed.

Verse 29. one law shall be to you] that is, ye shall [unspec 29] have one law: the Greek translateth, one law shall be among them, (or for them.) that doth] or, that committeth, to wit, the sin, through ignorance: in Greek, whosoever doth unwillingly. Thus the Law promiseth grace in Christ, in that it appointeth sacrifices and priests that can have compassion on the ignorant, and on them that err, Heb. 5. 2. In this faith, David prayeth unto God, Ignorances (or, Unadvised errors) who doth understand? cleanse thou me from secret sins, Ps. 19. 13.

Vers. 30. the soul] in Chaldee, the man. with an high hand] that is, boldly, proudly and presumptuously, [unspec 30] as the Greek translateth, with the hand of pride; and Targum Jonathan, with pr 〈…〉 , (or presumption.) This phrase, when it is spoken of good works, meaneth boldness, courage and magnanimity, in heart and carriage; as, Israel went out of Egypt with an high hand, Num. 33. 3. Exod. 14. 8. but here of evil, it meaneth pride and presumption showing it self openly and boldly; which Onkelos in Chaldee expoundeth with an uncovered head, as being not ashamed of the deed, (for when men were ashamed, they used to cover their heads, Ier 14. 4.) Of like sort, is the high arm, in Job 38. 15. (where the Greek also expoundeth it, the arm of the proud:) and the high (or lofty) eyes, Psal. 18. 28. and 131. 1. reproacheth] or, blasphemeth; which the Greek and Chaldee translate, provoketh to anger. It meaneth a reproaching with words, as in 2 King. 19. 6. 22. and is applied here unto deeds, as also in Ezek. 20. 27. yet in this your fathers have reproached (or blasphemed) me, in that they have trespassed a trespass against me. So a presumptuous sinner is counted as a blasphemer of God, and hath no sacrifice for his sin, but is to be cut off. And this word Christ hath respect unto, in Luke 12. 10. unto him that blasphemeth against the holy Ghost, it shall not be forgiven. that soul] in Chaldee, that man. cut 〈◊〉 in Greek and Chaldee, destroyed: which phrase the Apostle useth in Act. 3. 23. shall be destroyed from among the people. That word meaneth destruction by the hand of God, as in 1 Cor. 10. 10. Heb. 11. 28. So the Hebrew Doctors understand the cutting off, mentioned in the Law of Moses: which sometime is so explained, as in Lev. 17. 10. God saith, I will cut him off from among his people. But if there were witnesses of the fact, the Magistrates punished them, either by death, or beating: see the notes on Deut. 25. 2.

Vers. 31. despised the word] or, contemned, 〈◊〉 [unspec] it at naught, as vile; dishonored it. Hereupon is that proverb, He that despiseth the word, shall be destroyed; but he that feareth the commandment, shall be rewarded, Prov. 13. 13. broken] or, disanulled, frustrated, made void: it is opposed unto stablishing or confirming. This word Christ useth in Mark. 7. 9. Full well ye frustrate the commandment of God. Vsually it is applied to the breaking of the covenant of God, as in Ger. 17. 14. Levite. 15. 44. and often in the Prophets; sometime of the Law and commandments, Psal. 119. 126. Ezr. 9. 14. Heb. 10. 28. shall utterly be cut off] or, shall be cut off with cutting off: the doubling of the word, is for more certainty, and speed; and as the Hebrew Doctors gather from it, in this world and in the world to come: See the annotations on Gen. 17. 14. So R. Menachem here saith, Although we find Apostates (from God) to live more than 50. years, and that they are not cut off from the 〈◊〉 of this world; yet know that their deserts hang up •• them in this world, and vengeance shall be taken 〈◊〉 them abundantly in the world to come. 〈◊〉 quitie] or, the iniquity of it, (of the soul, that is, of the person) shall be upon it; or, in it; or, with 〈◊〉 : By iniquity, understanding punishment for iniquity, as in Gen. 19. 15. and as Sin, is for the punishment of sin, Lev. 22. 9. Or, we may take iniquity properly; as Sol. Rashi expoundeth it, when iniquity is in him, that he repenteth not. R. Menachē here allegeth an exposition of the ancients, that soul shall be cut off, and the iniquity thereof with it: as if he should say, the iniquity shall cleave unto it after it is cut off, to be punished forever; according to that (in Isaiah 66. 24.) Their worm shall not die; which Jonathan (the Chaldee paraphrast) expoundeth, Their soul shall not die. And our Doctors have said, It shall be cut off in this world, it shall be cut off from the world to come. So the Chaldee on Moses, which goeth under the name of Jonathan paraphraseth, that man shall be destroyed in the world that is to come, and shall give account of his sin at the great day of judgment.

Verse 32. were in the wilderness] For so (saith [unspec] Chazkuni) it was decreed concerning them, that they should not come into the land (of Canaan.) In the former commandments of the drink-offerings, and Cake, it was written, When ye be come into the land, &c. to teach, that they were not to practice them save in the land: but the Sabbath was to be kept both within the land and without, though it were in the wilderness; and therefore it is written concerning it, IN THE WILDERNESSE.

Verse 34. in ward] that is, in prison. So they dealt [unspec] with the blasphemer, in Lev. 24. 12. it was not declared] in Greek, they had not judged, or determined. Wherefore was it thus? seeing the Law had twice said, that the breaker of the Sabbath should die, Exod. 31. 4. and 35. 2. Sol. Rashi saith, it was not declared what manner of death he should die: but they knew that he that profaned the Sabbath was to die. And the Chaldee called Jonathan's paraphraseth thus; This judgment was one of the four judgments that came before Moses the Prophet, which he judged according to the word of the holy (God.) Some of them were judgments of lesser moment, and some of them judgments of life and death. In the judgments of lesser moment (of pecuniarie matters) Moses was ready, but in judgments of life and death be made delays. And both in the one and in the other, Moses said, I have not heard, [viz. what God would have done.] For to teach the heads (or chief) of the Synedrions (or Assizes) that should rise up after him, that they should be ready to dispatch inferior causes (or money matters,) but not hasty in matters of life and death. And that they should not be ashamed to inquire, in causes that are too hard for them; seeing Moses who was the maste • of Israel, had need to say, I have not heard. Therefore he imprisoned him; because as yet it was not declared, what sentence should pass upon him. The four judgments which he speaketh of, were about the unclean that would keep the Passover, Num. 9. 7, 8. and the daughters of Zelophead that claimed possession in the land, Num. 27. 4, 5. (these were the cases of less impor • ance:) about the blasphemer, Lev. 24. and the Sabbath. breaker here: both which he kept in 〈…〉 ard, till he had answer from the Lord.

Verse 35. stone him] This was esteemed the heaviest of all the four kinds of death, that malesa 〈…〉 s suffered in Israel: see the notes on Exod. 21. 12. without the campe] Hereupon they used to carry such out of the cities, and execute them far off from the judgment hall, as S • l. Rashi noteth. So they dealt with Stephen, casting him out of the city, and stoning him, Act. 7. 58. likewise with Naboth, 1 Kings 21. 13. also with the blasphemer, Levite. 24. 14. which was a circumstance that aggravated the punishment, being a kind of reproach, as the Apostle noteth, Heb. 13. 11, 12, 13. And this severity, showeth of what weight the commandment touching the Sabbath is, the profanation whereof God would have thus to be avenged. And it further signified the eternal death of such as do not keep the Sabbath of Christ, entering into the rest of God by faith, and ceasing from their own works, as God did from his, Heb. 4. 1, 2, 3, 4, 10. 11.

Verse 37. And Jehovah said] After the violating [unspec 37] of the Sabbath, and punishment for it, God giveth a Law and ordaineth a sign of remembrance, to further the sanctification of his people, that they might think upon his commandments and do them.

Vers. 38. sons of Israel] This Law for Fringes, [unspec 38] concerned Israel only, not other nations; and as the Hebrews say, men only were bound to wear them, not women. Women and servants and little children are not bound by the Law to wear the Fringe. But by the words of the Scribes, every child that knoweth to clothe himself, is bound to wear the fringe, to the end he may be trained up in the commandments. And women and servants that will wear them, may so do, but they bless not [God, as men do when they put them on:] and so all other commandments which women are not bound unto, if they will do them, they do them without blessing first. Maimonides tom. 1. in Zizith. (or treat. of Fringes) ch. 3. sect. 9. that they make] they themselves, and not heathens for them: a Fringe which is made by an heathen, is unlawful; as it is written, Speak to the sons of Israel, that they make unto them. Maim. in Zizith, ch. 1. sect. 12. a Fringe] that is, Fringes, as in Deut. 22. 12. Moses speaketh of many: and so the Greek and Chaldee translate it here. A Fringe is in Hebrew called Tsitsith (or Zizith,) which in Ezek. 8. 3. is used for a lock of hair of the head; and is here applied to a Fringe, the threads whereof hang down as locks of hair. And the Hebrew Doctors call it also Gnanaph, that is, a Branch, because it hangeth as branches or twigs of a tree. The Branch which they make upon the skirt of a garment, is called Tsitsith, because it is like to (Tsitsith) a lock of the head, Ezek. 8. 3. And this Branch is called White, because we are not commanded to die (or color) it. And for the threads of this Branch, there is no set number by the Law. And they take a thread of wool which is died like the color of the Firmament, and tie it upon the Branch (or Fringe;) and this thread is called Blew. Maim. in Zizith, ch. 1. sect. 1. 2. The Fringe is called in Greek, Craspoda, and this word is used by the holy Ghost in Matt. 23. 5. and of it, the Chaldee also calleth it Cruspedin. The word Gedilim used for Pringes, in Deut. 22. 12. were the thrums of the cloth which was woven: and Tsitsith the Fringe here spoken of, were threads tied unto those thrums with knots. on the skirts] Hebr. on the wings. This is expounded in Deut. 22. 12. on the four skirts, (or wings.) The skirt end, or border of a garment, is usually called a wing. as in Ruth 3. 9. 1 Sam. 15. 27. and 24. 5, 11. Deut. 22. 30. Zach. 8. 23. Ezek. 5. 3. Hag. 2. 12. so the four ends or corners of the earth, are called the four wings thereof, Isaiah. 11. 12. Eze. 7. 2. Job 37. 3. and 38. 13. The garment which a man is bound to make the Fringe on by the Law, is a garment which hath four skirts, or more than four: and it is a garment of woollen or of linen only. But a garment of other stuff, as of silk, or cotton, or camels hair, or the like, are not bound to have the Fringe, save by the words of our wise men, that men may be admonished to keep the precept of the Fringe. For all clothes spoken of in the Law absolutely, are not, save of woollen and linen only. When he maketh a fringe on a garment that hath five or six skirts, he maketh it but on four of the skirts, as it is said, UPON THE FOVRE SKIRTS, Deu. 22. 12. A garment that is borrowed, is not bound to have the Fringe for 30 days; after and thence forward it is bound. A garment of wool, they make the white thereof of threads of wool: and a garment of flax (or linen) they make the white thereof of threads of flax; and so of every garment after the kind thereof, &c. Every man that is bound to do this commandment, if he put upon him a garment which is meet to have the Fringe, must put on the Fringe, and then put the garment on; and if he put it on without the Fringe, he breaketh the commandment. But clothes meet to have the Fringe, so long as a man puts them not on, but foldeth and layeth them up, they are not bound to have the fringe: for it is not a duty in respect of the garment, but in respect of the man which hath the garment. Maim. in Zizith, ch. 3. sect. 1—5. 10. upon the Fringe] or, with the Fringe. a ribband] or, a thread, as the word is Englished in Judge. 16. 9. or, a lace, as in Exod. 39. 31. it hath the name of twisting or wreathing. The Greek and Chaldee translate it, a thread: and so it is explained by the Hebrew Doctors; who also say, whether they were threads of white, or threads of blew, if he would make them of twisted threads, he might so do; and though the thread were twisted of eight threads, & a ribband made of them, it was counted but one thread. The threads of the fringe, whether white or blew, must be spun for the fringe by name. Maimonides in Zizith, c. 1. s. 10, 11. of blew] or, of sky-color. The Hebrews say, the blew spoken of in the law in every place, is wool died, and like the clear firmament. And the blew for the Fringe must be died in a known die that will continue in the fair color and not change: and whatsoever is not so died, is unlawful for the Frings, though it be like the color of the Firmamēt. The die for this blew was made (they say) with the blood of the Chalazon, which is a fish of blew color, & the blood of it is black as ink; & it is found in the salt sea. And with that blood they mix vermillion, &c. Also it must be died for the Fringe by name. Maim. in Zizith, ch. 2. sect. 1, 2, 3. and Talmud in Menacheth, ch. 4. As for the Fringe, (which they usually call the White, because it was not commanded to be died, it might be of any color, as the garment it self, except blew: whereof they write thus; The garment which is all red, or green, or of other died colors, they make the white threads ( 〈◊〉 Fringe) thereof, like the died color thereof; green, if it be green; or red, if it be red. If it be 〈◊〉 blew then they make the white (the Fringe) thereof o • other colors, any save black, for that will turn and appear blewish: & they tie upon all, one thread of 〈◊〉 like as they do in other Fringes which are not 〈◊〉 . Maim. ibidem, ch. 2. sect. 8. By reason of this different color, they also say, There are foud in the commandment (of the fringe.) two commandments; that a man make on the skirt, a branch issuing out of it; and that he tie upon the branch a thread of blew, (Num. 15. 38.) And the blew hindereth not the white; neither doth the white hinder the blew. A 〈…〉 if a man have no blew, he maketh the white alone, &c. Though one hindereth not another, yet are they not two commandments, but one. Our former wise mē have said (from these words,) And it shall be unto you for a Fringe, Num. 15. 39. this teacheth that both of them are one commandment. And the four Fringes (on the four skirts) do hinder one another [so that one may not be without another,] for they four are one commandment, (Deut. 22. 12.) A 〈…〉 he that weareth a garment wherein is the white (Fringe) or the blew (ribband,) or both of them together, he keepeth one commanding precept. Maim, in Zizith, ch. 1. sect. 3, 4, 5.

Verse 39. for a Fringe] By the institution of [unspec 39] God it was made unto them a Fringe, and so a religious sign to help their memories, and to further their sanctification: wherefore they used to sanctify this, as all other like divine ordinances, by prayer; and when they put on this garment, they blessed the Lord their God, the King of the world, which sanctified them by his commandments, and co 〈…〉 them to array themselves with Fringes. And whe • • ever they clothed themselves herewith in the daytime, they blessed for them before they put them on. But they blessed not for the Fringes at the time 〈◊〉 the making of them, because the end of the commandment • ement is, that they should be arrayed herewith. M 〈…〉 in Zizith, ch. 3. s. 8. that ye may see it] or, and ye shall see (or look upon) it; on yourselves and one on another. Wherefore the Hebrews say, A 〈…〉 man was bound to wear the Fringe: for though he saw it not, others did see it. Maim. in Zizith, ch. 3. sect. 7. By many means of sundry sorts, God warned his people of old, to walk religiously and holily before him; and it is observed by some of themselves, that The holy blessed God left nothing i • the world, wherein he gave not some commandment to Israel: if they went out to plow, (he said) Th • s shalt not plow with an ox and an asse together, Deut. 22. 10. if to sow; Thou shalt not sow with 〈◊〉 kinds, Lev. 19. 19. if to reap; Thou shalt not 〈◊〉 reap the corner of thy field, &c. Levite. 19. 9. 〈…〉 knead their dough; Of the first of your dough, 〈◊〉 offer a cake, Num. 15. 20. if they killed ( 〈◊〉 They shall give unto the Priest, the shoulder its two cheeks, &c. Deut. 18. 3. if they found a 〈◊〉 nest; Thou shalt send away the D 〈…〉 e, Deut. 22. 6, 〈◊〉 . if they caught wild beast or fowl; He shall pour out the blood thereof, and cover it with dust, Levite. 17. 13. if they planted; Ye shall count as uncircumcised the uncircumcision thereof, &c. Levite. 19. 23. if they had a man-child borne, the fore-skin of his flesh shall be circumcised, Lev. 12. 2. if they buried the dead; Ye shall not cut yourselves, &c. Deut. 14. 1. if they shaved themselves; Ye shall not round a corner of your head, &c. Lev. 19. 27. if they built an house; This shalt make a battlement, &c. Deut. 22. 8. And thou shalt write them upon the posts, &c. Deut. 6. 9. if they clothed themselves; Ye shall make ye a Fringe, &c. Chazkunion Num. 15. and remember all] This was the spiritual use of this ordinance, that it mought lead them unto a continual remembrance and practice of all the Law; without which, the outward rite was vain. The many threads of the Fringes on the four skirts of their garment, signified the many commandments of God which they should put upon them, to be as it were clothed with them, and to walk in them: the heavencoloured ribband, taught them an heavenly affection to all the Law, and an holy conversation; and led them spiritually to put on the wedding garment, Matth. 22. 11. the Lord Jesus Christ, Rom. 13. 14. the whole armor of God, Ephes. 6. 11. and the new man, which after God is created in rightiousnesse and holiness of truth, Ephes. 4. 24. that their conversation might be in heaven, Phil. 3. 20. From these words, The Hebrew Doctors say; A man should always be careful to array him-self with such a garment as was bound to have the Fringe, that he might keep this commandment: and in the time of prayer, he is to be warned hereof more especially. It is a great shame for wise men, that they should pray, and not be arrayed herewith. A man must forever be warned of this commandment of the Fringe, for the Scripture maketh it of great weight, and all the commandments, everyone depend upon it. Maim. in Zizith, ch. 3. sect. 11, 12. But they abused this, as other divine ordinances, to superstitiō & hypocrisy; & were reproved by our Savior for making their Phylacteries broad, & enlarging the borders (or Fringes) of their garments, Mat. 23. 5. And this their vanity (neglecting the spiritual end) appeareth in their writings; for unto the thrums or threads of the garment, w ch were three inches, they fastened threads doubled in the midst, whose length (they say) might not be less than four inches, but more than so they might be, though a cubit, or two cu 〈…〉 . Maim. in Zizith, ch. 1. s. 6. And for the virtue hereof, they say, Who so diligently keepeth this Law of Fringes, is made worthy, and shall see the face of the Majestic of God: (Baal hatturini on Num. 15.) and when a man is clothed with the Fringe, and g 〈…〉 out therewith to the door of his habitation, he is safe, and God rejoiceth, and the destroying Angel departeth from thence, and the man shall be delivered from all hurt, and from all destruction, &c. (R. Menachem on Num. 15.) Thus easy it is for men to abuse holy things, and to pervert the right use and end of them by their own inventions. See the annotations on Exod. 13. 9. And although they 〈◊〉 so great religion in these Fringes, yet as they have lost the spirit and life of this commandment, so God hath deprived them of the outward ri • e, that they have not at this day, (by their own confession (the blew or heaven-coloured ribband; The blew (Teceleth) is not found in our hands at this day, because we know not to make the die (or colou • ) of it: for every blew in wool is not called Teceleth. But the Teceleth (or Blew spoken of in the Law,) it is known that it is unpossible to make it at this day; and therefore we make the white o • ely, saith Rambam (or Maimonides) in his exposition on Talmud Bab. in Menachoth, ch. 4. and that ye seek not] or, and ye shall not seek, (or search, as Num. 14. 36.) which word Solomon applieth to his heart, searching out things by wisdom, Eccles. 1. 13. and 7. 25. The Greek here translateth it, turn aside; the Chaldee, err, (or go astray.) your heart▪ in Chaldee, the imagination of your heart. Here God calleth men from their own wisdom and inventions to his Law only; for every imagination of the thoughts of man's heart, is only evil every day, Gen. 6. 5. And, he that trusteth in his own heart, is a fool, Prov. 28. 26. your eyes] in Chaldee, the sight of your eyes. So the holy Ghost saith, Walk in the ways of thine heart, and in the sight of thine eyes; but know thou, that for all these things God will bring thee into judgment, Eccles. 11. 9. And the Apostle mentioneth the lust of the eyes, as that which is not of the Father, but of the world, 1 John 2. 16. The Hebrews say, The heart and the eyes are the spies of the body, and brokers to bring it into transgression; the eye feeth, and the heart lusteth, and the body acteth the transgression. Sol. Rashi on Num. 15. The Lord condemning the heart which is the most noble of all the inward parts, and the eyes which are the most excellent of all the outward, teacheth that the whole man is corrupted throughout, and to be reformed by the Law and Spirit of God. For, except a man be borne of water and of the Spirit, he cannot enter into the kingdom of God, John 3. 5. you go a whoring] in Chaldee, you orre (or go astray.) To go a whoring after other gods, is an usual phrase for idolatry, Exod. 34. 15. Deut. 31. 16. 1 Chr • . 5. 25. Judge. 2. 17. the same is implied here, as God saith, I am broken with their whorish heart, which hath departed from me; and with their eyes, which go a whoring after their idols, Ezek. 6. 9. but it meaneth also all other sins which men's unclean hearts and impure eyes carry them unto, with consent and delight: see Lev. 20. 5, 6. Psal. 106. 39. I am. 4. 4. The Hebrews say; If any man be drawn after the thoughts of his heart, he will be found a waster of the world, because of the slenderness (or shortness) of his understanding. As, sometimes he will search after idolatry, and sometimes will think peculiarly of the Creator, whether there be any or none: What is above, and what beneath; what was before, and what shall be after. And sometimes of prophesy, whether it be truth or no; and sometimes of the Law, whether it be from heaven or no. And he knoweth •• t what to judge of them, till he know the truth concerning his Creator, but will be found a revolter unto heresies. Concerning this thing is that warning in the Law, where it is said, And ye shall not seek after your heart, and after your eyes, after which ye go a whoring, Num. 15. 39. as if he should say, there shall not any one of you be drawn after his own slender understanding (or knowledge,) as to imagine that his cogitation can attain to the truth: so have our wise men said, AFTER YOVR HEART; this (meaneth) heresies; and AFTER YOVR EYES, this is whoredom. And this is an occasion for a man to deprive himself of the world (or life) that is to come. Maimonides treat. of Idolatry, ch. 2. sect. 3.

CHAP. XVI.

1 Korah, Dathan, Abiram, and On, with 250 Princes, rise up against Moses and Aaron, about the Priesthood and government of the Church. 5 Moses referreth the trial of the cause unto God, and reproveth Korahs ambition. 12 He sendeth for Dathan and Abiram, who reproach him, and will not come up. 15 He prayeth against them, 16 and gathereth Korah and his company with their censers, before the Tabernacle. 20 The Lord threateneth to consume the rebels, and commandeth the people to separate from them. 31 The earth swalloweth up Dathan, Abiram, and all Korahs men, and a fire from the Lord devoureth the 250 that burned incense. 36 The censers are reserved to cover the altar, for a sign unto Israel. 41 All the congregation murmur against Moses and Aaron, as they that bad killed the Lord's people. 44 The Lord killeth 14700 of them with a plague. 46 Aaron by incense stayeth the plague.

〈 in non-Latin alphabet 〉

ANd Korah the son of Izhar, the son [unspec 1] of Kohath, the son of Levi, he took men; and Dathan and Abiram the sons of Eliab, and On the son of Peleth, sons of Reuben. And they rose up before [unspec 2] Moses, and men of the sons of Israel, two hundred and fifty, Princes of the congregation, the called of the assembly, men of name.

And they gathered themselves together, against Moses and against Aaron, and said unto [unspec 3] them; Ye take too much upon you; for all the congregation, all of them are holy, and Jehovah is among them; and wherefore lift ye up yourselves above the Church of Jehovah? And Moses heard it, and fell upon [unspec 4] [unspec 5] his face. And he spake unto Korah, and unto all his congregation, saying; Even in the morning Jehovah will make known him that is his, and who is holy, and whom he will cause to come near unto him: even him whom he hath chosen, he will cause to come near unto him. This do ye: take [unspec 6] unto you censers, Korah and all his congregation. And put ye fire in them, and put [unspec 7] incense on them before Jehovah tomorrow; and it shall be, that the man whom Jehovah doth choose, he shall be holy: ye take too much upon you, ye sons of Levi. And Moses said [unspec 8] unto Korah, Hear I pray you, ye sons of Levi. Is it a small thing for you, that the God [unspec 9] of Israel hath separated you, from the congregation of Israel, to bring you near unto him, to serve the service of the Tabernacle of Jehovah, and to stand before the congregation to minister unto them? And he hath [unspec 10] brought thee near, and all thy brethren the sons of Levi with thee; and seek ye the Priesthood also? For which cause, thou and [unspec 11] all thy congregation are gathered together against Jehovah: and Aaron what is he, that ye murmur against him? And Moses sent [unspec 12] to call Dathan and Abiram, the sons of Eliab: and they said, We will not come up. Is it [unspec 13] a small thing that thou hast brought us up out of the land that floweth with milk and honey, to kill us in the wilderness: that thou makest thyself a Prince over us, even making thyself a Prince? Moreover, thou hast [unspec 14] not brought us into a land that floweth with milk & honey, & givē unto us an inheritance of field & vineyard: wilt thou dig out the eyes of these men? we will not comeup. And [unspec 15] Moses was very wroth; and he said unto Jehovah, Respect not thou their offering; I have not taken one asse from them, neither have I hurt one of them. And Moses said unto [unspec 16] Korah; Thou and all thy congregation, be ye before Jehovah; thou and they, and Aaron, tomorrow. And take ye every [unspec 17] man his censer, and put incense on them; and bring ye near before Jehovah, every man his censer, two hundred and fifty censers: and thou and Aaron, each man his censer. And [unspec 18] they took every man his censer, and put fire on them, and put incense on them: and they stood at the door of the Tent of the congregation, and Moses and Aaron. And Korah [unspec 19] gathered against them, all the congregation, unto the door of the Tent of the congregation, and the glory of Jehovah appeared unto all the congregation.

And Jehovah spake unto Moses, and unto [unspec 20] [unspec 21] Aaron, saying; Separate yourselves from among this congregation, and I will consume them, as in a moment. And they fell upon [unspec 22] their faces, and said; O God, the God of the spirits of all flesh; shall one man sin, and wilt thou be fervently wroth with all the congregation?

And Jehovah spake unto Moses, saying; [unspec 23] [unspec 24] Speak unto the congregation, saying: Get you up from about the Tabernacle of Korah, Dathan, and Abiram. And Moses [unspec 25] rose up and went unto Dathan and Abiram: and the Elders of Israel went after him. And he spake unto the congregation, saying; [unspec 26] Depart, I pray you, from the tents of these wicked men, and touch not any thing that is theirs, lest ye be consumed in all their sins.

And they went up from the Tabernacle of Korah, Dathan, and Abiram, on every side; [unspec 27] and Dathan and Abiram came out and stood in the door of their Tents, and their wives, and their sons, and their little ones. And [unspec 28] Moses said, Hereby ye shall know that Jehovah hath sent me to do all these works: for (I do them) not of mine own heart. If [unspec 29] these men die, as all men die, and they be visited after the visitation of all men, Jehovah hath not sent me. But if Jehovah create [unspec 30] a new thing, and the earth open her mouth, and swallow up them, and all that appertain unto them, and they go down alive unto hell; then ye shall know, that these men have provoked Jehovah. And it was [unspec 31] as he had made an end of speaking all these words, that the ground clave asunder which was under them. And the earth opened [unspec 32] her mouth, and swallowed up them and their houses, and all the men that appertained unto Korah, and all their substance. And they, [unspec 33] and all that appertained unto them, went down alive unto hell: and the earth closed upon them, and they perished from among the Church. And all Israel that were round [unspec 34] about them, fled at the voice of them: for they said, Lest the earth swallow up us. And [unspec 35] a fire came forth from Jehovah, and devoured the two hundred and fifty men that offered incense.

And Jehovah spake unto Moses, saying; [unspec 36] [unspec 37] Speak unto Eleazar the son of Aaron the Priest, that he take up the censers out of the burning; and scatter thou the fire yonder, for they are hallowed. The censers of these [unspec 38] sinners against their own souls, and let them make them broad plates, for a covering of the Altar; for they offered them before Jehovah, and they are hallowed, and they shall be for a sign unto the sons of Israel. And Eleazar [unspec 39] the Priest took the brazen censers, which they that were burnt had offered, and they were made broad plates, for a covering of the Altar. A memorial unto the sons of Israel, that not any stranger, which is not of the seed of Aaron, come near to offer incense before Jehovah; that he be not as Korah, and as his congregation, as Jehovah spake by the hand of Moses unto him.

And on the morrow, all the congregation [unspec 41] of the sons of Israel murmured against Moses, and against Aaron, saying; you have killed the people of Jehovah. And it was [unspec 42] when the congregation was gathered against Moses, and against Aaron, that they looked towards the Tent of the congregation; and behold the cloud covered it, and the glory of Jehovah appeared. And Moses [unspec 43] and Aaron came before the Tent of the congregation.

And Jehovah spake unto Moses, saying; [unspec 44] [unspec 45] Get you up frō among this congregation; & I will consume them as in a moment: and they fell upon their faces. And Moses said [unspec 46] unto Aaron; Take the censer, and put fire thereon from off the Altar, and put on incense, and go quickly unto the congregation, and make atonement for them: for fervent wrath is gone out from before Jehovah, the plague is begun. And Aaron took as [unspec 47] Moses had spoken, and ran into the midst of the Church, and behold the plague was begun among the people: and he put on incense, and made atonement for the people.

And he stood between the dead and the [unspec 48] [unspec 49] living, and the plague was stayed. And they that died in the plague, were fourteen thousand and seven hundred, beside them that died about the matter of Korah. And [unspec 50] Aaron returned unto Moses, unto the door of the Tent of the congregation, and the plague was stayed.

Annotations.

〈 in non-Latin alphabet 〉 Here beginneth the 38 Lecture of the Law, which the Hebrews call Korah, because his rebellion is the principal thing here treated of: see Gen. 6. 9.

VErse 1. Korah] or Korach; in Greek, Kore, [unspec 1] Jude, ver. 11. Izhar] in Greek, Isaar. Kohath] in Greek, Kaath. he took] to wit, men with him: so Korah is noted as the principal in the rebellion, which the Apostle therefore calleth the gain-saying of Kore, Jude verse 11. and in Num. 27. 3. only Korahs company is mentioned, where speech is of this mutiny. The Greek translateth, he spake, to signify that he took others by persuading them to his faction. The Chaldee understands it of taking, that is, withdrawing of himself, saying, And Korah separated himself. Thus Sol. Rashi also expoundeth it, he took him-self aside to be apart from the congregation. and Dathan and Abiram] this may be understood, that they also took men and separated themselves: or rather, that Kore took these men unto him, and so to read it, he took Dathan and Abiram, or he took both Dathan and Abiram; for the word and in Hebrew, may sometime be omitted in our English speech, as is shown on Gen. 8. 6. or be interpreted both, as explaining the former words: see the annotations on Gen. 36. 24. And thus Chazkuni expoundeth it, And Korah took: it meaneth the taking of men; and whom took he? Dathan and Abiram, &c. AND before DATHAN is redundant here, as often elsewhere. Abiram] in Greek, Ab • iron. Eliab] in Greek, Eliam: he was son to Phallu the son of Reuben, Num. 26. 7, 8, 9. Gen. 46. 9. On] in Greek, Ann, and Aunan. Peleth] in Greek, Phaleth. sons of Reuben] Dathan, Abiram, and On, were all sons, that is, of the posterity of Reuben, who was the first-borne of Israel, but lost his honor by his sin, 1 Chron. 5. 1. which his sons by unlawful means seek to recover. And these Reubenites camped next unto Korah and the Kohathites, on the Southside of the Tabernacie, (as is shown in Num. 2.) and so being neighbors in situation, associated themselves in evil, which Sol. Rashi observing, saith thereupon, Woe be to the wicked, and woe unto his neighbor. Korah being a Levite of the Kohathites, which was the chief family of the Levites, as is noted on Num. 3. 28. he took offense (as Rashi on this place saith;) and envied at the preferment of Elizaphan the son of Vzziel, whom Moses had made Prince over the sons of Kohath, Num. 3. 30. when he was of the youngest brother Vzziell, and Korah himself was of Izhar, elder than he: see Num. 3. 27. 30. But by the sequel here it appeareth, that the lift up himself not only against Elizaphan, but against Moses and Aaron, and sought the Priesthood also, verse 10.

Verse 2. and men] that is, Korah and men, as appeareth [unspec 2] by verse 5. 16, 17. where these are called Korahs congregation. the called of the assembly] Senators called to the assembly (and as the Greek translateth it, council) of the governors: in Chap. 1. 16. such are named the called of the congregation, and in Chap. 26. 9. Dathan and Abiram are named the called of the congregation, who strove against Moses, &c. so these were States-men, famous and renowned, whereby the conspiracy was the stronger. men of name] that is, of renown; this title is given to the Giants before the Flood, Gen. 6. 4. Whereupon Baal hatturim here noteth, Men of name for wisdom and for wealth; and they condemned themselves, as did the generation of the Flood, which were of old, men of name.

Verse 3. Ye take too much upon you] or, Let it [unspec 3] suffice you, as this phrase is translated in Deut. 3. 26. Hebr. much to you: or, enough for you: which Sol. Rashi expoundeth thus, ye have taken to yourselves greatness, much more than enough. So after in verse 7. holy] and therefore may approach unto God and offer their sacrifices. This they meant, as Moses answer showeth in verse 5. and 10. So the presumption of their own holiness, brought them to ambition and affectation of the Priesthood: an honor which no man should take to himself, but he that is called of God, as was Aaron, Hebr. 5. 4. Jehovah is] in Chaldee, the divine presence (or Majesty) of the LORD dwelleth among them.

Verse 4. fell on his face] as affected with their [unspec 4] words, humbling himself, and (in likelihood) praying unto God, as in verse 22. Chazkuni saith, He was abashed, and cast down his face on the ground unto prayer: and there it was said unto him (of God) what he should say unto Korah. Like gesture he used at their former murmuring, Num. 14. 5. and after in Num. 20. 6.

Verse 5. Even in the morning] or, the morning [unspec 5] (shall come) and Jehovah will make known, &c. Judgment is deferred till the morrow morning, so they had that time to consider of their fact: and the morning is usually the time of judgment, both by men, as, In the mornings I will suppress all the wicked of the land, Psal. 101. 8. Judge judgment in the morning, Ier. 21. 12. and by God himself; as, Morning by morning doth he bring his judgment to light, Zeph. 3. 5. and, my rebuke is in the mornings, Psal. 73. 14. So in the morning judgment came upon Sodom, Gen. 19. 23, 24. and the plagues or Egypt, Exod. 7. 15. and 8. 20. and 9. 13. and 10. 1 • . and the pestilence on Israel, 2 Sam. 24. 15. and so shall evil come upon sinners, and they shall not know the morning thereof, Isaiah. 47. 11. Boker, the morning, is derived of Baker, he inquired, or looked out; whereupon the Greek Interpreters reading without vowels, translated it, The Lord hath looked out and known those that are his: but the Chaldee saith, in the morning, thē the LORD will make known, &c. make known him] or, make known those that are his; so the Greek translateth, knoweth, (or hath known) those that are his: which very words Paul (from this history) applieth to God's knowledge, care and love of his Elect whom he sanctifieth, and keepeth from falling away, as did certain heretics in those days, 2 Tim. 2. 17, 18, 19, 20. This therefore is a speech of faith, whereby Moses testifieth his confidence in God, who had separated Aaron unto the Priesthood, and himself unto the government in Israel; and would maintain their cause and calling against all opposers. And because these two offices figured the grace given by Christ unto his Elect, whom he hath made Kings and Priests, even a kingly Priesthood, and an holy Nation, Revel. 1. 6. and 5. 10. 1 Pet. 2. 9. therefore the Apostle (in 2 Tim. 2.) fitly citeth these words for the comfort of the Saints, & faithful ministers of Christ, against revolters: even as another Apostle applieth also against such, the way of Kain, the error of Balaam, and the contradiction (or rebellion) of Kore; wherein they perish, Jude verse 11. The Chaldee translateth it, and will make known him that is fit for him. and who is hol • or, and the holy one, that is, him whom he hath sanctified and separated unto the Priests office. So David (speaking of this rebellion) calleth Aaron the holy one (or Saint) of Jehovah, Psal. 106. 16. and he wore on the golden plate, this engraving, Holines • e to Jehovah, Exod. 28. 36. for he figured our high Priest Christ, who was holy, harmless, undefiled, separate from sinners, & made higher than the heavens, Heb. 7. 26. and who glorified not himself to be made an high Priest, but had the honor given him of his Father, Heb. 5. 5, 6. and Korahs rebellion against Aaron was a type of men's rebellion against Christ, as the Apostles have taught us. The Greek translateth (as before) plurally, saying, and the holy ones he hath brought near unto himself. cause to come near] or, bring near, to wit, to minister unto him, as the Chaldee interpreteth it. And this honor of Priesthood, given now unto all Saints, who are to offer up spiritual sacrifices, acceptable to God by Jesus Christ, 1 Pet. 2. 5. is commended by David, when he saith, Blessed is he whom thou choosest and causest to come near unto thee, that he may dwell in thy courts, Ps. 65. 5. Which bringing near, (or, access) we all have through Christ by one spirit unto the Father, with confidence by the faith of him, Ephes. 2. 18. and 3. 12. This latter part of the verse, is by the Greek interpreted thus; And these whom he hath not chosen to himself, he hath not brought near unto himself.

Verse 6. censers] or, fire vessels, as the Greek [unspec 6] translateth it, fire pans; whereof see Exod. 27. 3. called sometime incense-vessels, (because incense was burnt in them,) 2 Chron. 26. 19. Ezek. 8. 11. which name the Apostle followeth in the Greek, Hebr. 9. 4.

Verse 7. put ye fire] Hebr. give ye fire, and put incense. [unspec 7] doth choose] or, shall choose, that is, declare by manifest sign that he chooseth and liketh. he shall be holy] that is, shall be declared to be holy, and so to be a Priest unto God. Because the burning of incense in the censer, was the means of atonement and expiation before God, as after is shown by Aaron's i • ct, in verse 46, 47, 48. and was the peculiar work of the Priest, Levite. 16. 12, 13. 2 Chron. 26. 18. wherein they that transgressed, were in danger of death, as the example of Nadab and Abihu showeth, Lev. 10. and it figured in special manner the prayers and mediation of Christ for his Church, Psal. 141. 2. Rev. 8. 3. 1 John 2. 1. therefore the trial of the Priesthood, is put upon this work, rather than on any other sacrifice; and the holiness whereof Korath boasted, verse 3. should either be approved or reproved of God. For no man hath right to the honor of Priesthood, unless it be given him of God, Hebr. 5. 4, 5. nor can without divine authority, that is, without the commandment and promise of God, please him, or appease his wrath towards himself or others. Therefore it is a great prerogative and comfort unto all Saints, that they are by Christ made Priests unto God, and through him may boldly offer up their prayers and praises unto the Father, Revel. 1. 6. 1 Pet. 2. 5. Hebr. 13. 15. 1 John 5. 14—16. ye take too much upon you] or, Let it suffice you, that you have thus far provoked the Lord, and now leave off. Thus Moses returneth the blame upon themselves, which they had unjustly laid upon him, in verse 3. So Elias doth upon Ahab, 1 Kings 18. 17, 18.

Verse 9. Is it a small thing] or, Seemeth it too little for you: meaning on the contrary, that it was a great thing, and that they should therewith have been contented; for the Tribe of Levi were in the place of all the first-borne of Israel, Num. 3. 41. So here he reproveth their unthankfulness to God. separated you from the congregation] as Israel was separated from all other people's, to be the Lord's peculiar, Lev. 20. 26. 1 Kings 8. 53. so were the Levites separated from the sons of Israel, to be the Lord's, Num. 8. 14. And hereupon the Scripture speaketh of the Levites, as distinct from the Israelites, 1 Chron. 9. 2. Psal. 135. 19, 20. So the M • nisters of Christ are said to be separated unto the Gospel of God, Rom. 1. 1. Gal. 1. 15. Acts 13. 2. the service of the Tabernacle] the works belonging to the service of God therein, being assistants to the Priests; see Num. 8. 11, 15, 16. and 18. 21. 23. to stand before the congregation] stand • ng is a sign of service, and used for it; as the Scripture in one place saith, which stood before the King, Ierem. 52. 112. and in another, a servant of the King, 2 King. 25. 8. Whereupon the standing of the Levites is used for their service, in Nehem. 12. 44. and as they were to stand before the Lord, to minister unto him. Deut. 10. 8. so here it is said, to stand before the congregation, to minister unto them: thus they were servants of God, and of his Church; as Josiah said unto them, Serve now the Lord your God, and his people Israel, 2 Chron. 35. 3. See also • zek. 44. 11.

Verse 10. the Priesthood] in Chaldee, the high-Priesthood; [unspec 10] in Greek, to do the Priests Office. That was in degree above the Levites, who were to minister unto the Priests, but not to come nigh the Altar, as did the Priests, Num. 18. 2. 3. For the Levites were appointed unto all manner of service of the Tabernacle of the house of God: but Aaron and his sons offered on the Altar of Burnt-offering, and on the Altar of incense, (and were) for all the work of the most holy place, and to make atonement for Israel, 1 Chron. 6. 48, 49. And Aaron was separated, [to wit, from the other Levites] that he should sanctify the most holy things, he and his sons forever, to burn (incense) before the Lord, to minister unto him, and to bless in his Name forever, 1 Chron. 23. 13. To usurp, affect or seeked this office of Priest-hood, without the calling of God, was a great sin against divine order and authority, severely punished here in Korah and his company, in King Uzziah, 2 Chron. 26. 19.—21. and others.

Verse 11. against Jehovah] because it was against [unspec 11] his ordinance and minister, it is said to be against the Lord himself. So when the people refused Samuel's government, God said, They have not rejected thee, but they have rejected me, that I should not reign over them, 1 Sam. 87. and Christ said to his ministers, He that heareth you, heareth me; and he that despiseth you, despiseth me; and he that despiseth me, despiseth him that sent me. He that receiveth whomsoever I send, receiveth me; and he that receiveth me, receiveth him that sent me, Luke 10. 16. John 13. 20. Aaron, what is he? to wit, other than the Minister of God. So the Apostle saith, Who is Paul? and who is Apollo? but ministers by whom ye believed, 1 Cor. 3. 5. And thus had Moses said in their former murmurings, What are we that ye murmur against us? your murmurings are not against us, but against Jehovah, Exod. 16. 7, 8.

Vers. 12. We will not come up] An obstinate answer, [unspec 12] and refusal of the means of their bettering, by Moses debating the matter with them; so might they have been persuaded to disist from their evil course, and have found mercy. By coming up, is meant unto the public place of judgment, whither (in the Scripture phrase) men are said to go up, as in Deut. 25. 7. Ruth. 4. 1. And in Ezra 10. 7. 8. whosoever would not go to Jerusalem at the time appointed by the Princes and the Elders, all his substance should be forfeited, and himself separated from the Church of those that had been in captivity. Of Dathan and Abiram, Sol. Rashi here observeth, that Their own mouth caused them to offend (or signified their fall:) they were not but to go down, to wit, alive into hell, verse 33.

Vers. 13. out of the land] of Egypt, as is added [unspec 13] in Targum Jonathan: which having been the place of their bondage and misery, an iron furnace unto them, Deut. 4. 20. they here call it a land flowing with milk and honey: so despising their redemption, & God their Redeemer, who laid their bring from thence, for a ground of their obedience unto him, Exod. 19, 4, 5. and 20. 2. even making] or, also making thyself a Prince; that is, without God, of thine own presumption advancing thyself only, wholly, and continually. The doubling of the word, is to aggravate their crimination. This latter branch the Greek translateth, Thou art a Prince: as if it were spoken in derision.

Verse 14. not brought us] according to promise, [unspec 14] Exod. 3. 8. and 33. 3. Lev. 20. 24. of field that is, as the Chaldee explaineth it, of fields and vineyards: one named generally for many, as is noted on Gen. 3. 2. dig out the eyes] that is, make them blind, as the Chaldee expoundeth it: so in Jude. 16. 21. 1 Sam. 11. 2. of these men] or, as the Greek translateth it, of those men; which may be meant, of the whole congregation, as if they were so blind that they could not espy his fraud; or it may have special reference to Korah and his company. And thus Chazkuni here explaineth it; Thou hopest to dig out the eyes of Korah, and of all his congregation; as though they had no eyes to see and understand this offense, that thou hast brought us up from the good land of Egypt, and hast not performed unto us that which thou promisedst. to bring us into a land that floweth with milk and honey; but hast said, In this wilderness they shall be consumed, and there they shall die, (Num. 14. 35.) Moreover, thou hast perverted judgment against us, and therefore we will not come up unto thee, for we believe thee not, concerning the trial of this matter.

Verse 15. very wroth] or, very much grieved; [unspec 15] see the notes on Gen. 4. 5. Respect not] or, Look not, Turn not the face unto; which the Chaldee expoundeth, Accept not with favor their oblation. their offering] or, their Meat-offering, their Minchab; whereof see the annotations on Levite. 2. and on Gen. 4. 3. This Sol. Rashi expoundeth, their incense which they shall offer before thee tomorrow so it hath reference to Korah & his company, 2. 7. and 17. But others (as he saith) explain it thus; 〈◊〉 that they have a part in the daily sacrifices of the 〈◊〉 gregation, let not their part be accepted be •• re 〈◊〉 . And thus some understand this imprecation to be against Dathan and Abiram only; as Chazkum saith, The reason why Moses cursed Dathan 〈◊〉 Abiram, was because when Moses sent to call them they said, we will not come up. It was not their 〈◊〉 to convert; for though the Lord should have said, I have chosen Aaron, yet they would have m •• ined against the Priesthood. But Korah and the 250 men which took upon them to take every man his ce 〈…〉 because they were in hope that the Lord had not sent him concerning his brother Aaron, but that he had done it of his own mind, he would not curse. o