Annotations on the Pentateuch - Psalms - Song of Songs

Annotations.

HE went not as at other times] or, not at this [unspec 1] time, as the time before, (which the Greek translateth, according to his custom,) to meet with enchantments. This showeth, that all his former altars, and sacrifices, and consultations with the Lord, were by that wicked art of enchantment, or observing of fortunes, such as the Prophets and diviners of the nations used, Deut. 18. 10. 14. Which thing he now left, as seeing it not available for his purpose; but that his evil heart was not changed, appeareth by his going with the King to mount Peor, to see if from thence he might curse Israel, by his commanding of altars and sacrifices as before, Numb. 23. 27,—30. and by his pestilent counsel which he gave the king after this, for the destruction of God's people, Numb. 31. 16. Rev. 2. 14. set his face toward the wilderness] where Israel lay encamping, that he might as it were prevent God, and suddenly utter a curse against his people. The Chaldee paraphraseth, he set his face towards the Calf that Israel had made in the wilderness, (Exod. 32.) as if, looking upon their sins, he thought for them he might have cursed Israel: and so in Targum Yerushalmi it is explained, He set his face toward the wilderness, and remembered concerning them the work of the Calf, and would have cursed Israel.

Vers▪ 2. abiding in tents] or, dwelling; which the [unspec 2] Greek translateth, camping, or having their army, or l ••• er. The order wherein God had placed the armies of Israel about his sanctuary, Numb. 2. they always kept, when they pitched in the wilderness: the sight whereof astonished the enemy, so that he could not curse them as he desired, but blessed them the third time. the Spirit of God was upon him] that is, as the Chaldee explaineth it, the spirit of prophesy from before the Lord rested upon him: and as Sol. Rashi here noteth, it came into his heart that he should not curse them. The like phrase was before in Numb. 11. verse. 26. the Spirit rested upon them, and they prophesied: and again in verse. 29. would God that all the Lord's people were prophets, and that the Lord would put his Spirit upon them. This was God's powerful work, changing Balaam's heart when he intended evil; as when Saul and his messengers went with an evil purpose to have taken David in Naioth, the Spirit of God was upon them, and they also prophesied, 1 Sam. 19. 19, 20,—23. And when wicked men, being thus over-ruled, uttered divine oracles, as now Balaam did, they spake not of themselves, as it is said of the holy Prophets, For prophesy came not at any time by the will of man; but holy men of God spake, being moved (or carried) by the holy Ghost, 2 Pet. 1. 21.

Vers. 3. he took up his parable] that is, prophesied; [unspec 3] see Numb. 23. 7. assuredly saith] or affirmeth, averreth: a word appropriate to the oracle of God, which is a faithful saying, 1 Tim. 1. 15. See the Annotations on Gen. 22. 16. Here Balaam beginneth his third blessing with a solemn preface, avouching the truth and constancy of it from God; against whose will the more he struggleth, the stronger he is resisted. the man whose eye is open] which the Chaldee expoundeth, the man that is fair sighted, that seeth well; the Greek translateth, the true man: he seemeth hereby to signify that he was a Prophet, who in old time was called a Seer, 1 Sam. 9. 9. Shethum the original word, used only here, and in verse. 15. is of contrary signification to Sethum, that is, closed, or shut up: howbeit some take it to be of the same meaning, which may then be explained thus, The man who had his eye shut, but now open. And eye is put for eyes, understanding the eyes of his mind opened by the spirit of prophesy: though some of the Hebrews (as Rashi here observeth) have from hence conjectured, that Balaam was blind of one eye.

Vers. 4. the oracles of God] or, the sayings of God, [unspec 4] as the Chaldee saith, the word from before God: but the Greek translateth strong oracles, because God (in Hebrew El) is so named of being strong or mighty. vision of the Almighty] or, of the All-sufficient, that is, as the Greek translateth, of God. falling] understand, into a trance, or deep sleep, or falling on my face to the ground: for even the holy men of God, when they saw divine visions, used to fall down on their faces, and into deep sleeps, as dead men. So a deep sleep (or trance) f • ll upon Abraham, Gen. 15. 12. and Daniel was afraid, and fell on his face, and was in a deep sleep on his face toward the ground, Dan. 8. 17, 18. and John fell at his feet as dead, Rev. 1. 17. and Ezekiel fell on his face, Ezek 1. 28. and 3. 23. and 43. 3. and 44. 4. Likewise when the spirit of prophesy came upon men, they are said to fall, or lie down, as did Saul, 1 Sam. 19. 24. And in this place of Balaam, the Chaldee translateth it, lying down; the Greek, in a sleep; so after, in verse. 16. eyes uncovered] or, unveiled, to wit, to see the vision, as the Chaldee saith, and it was revealed unto him.

Vers. 5. How goodly] or, how good! which word [unspec 5] implieth profit, pleasure, beauty, joy, delight, &c. See the Notes on Gen. 1. 4. thy tents] in Greek, thy houses, or dwellings; but tents are a moveable habitation, fitting the people of God in this world. Hebr. 11. 9. and a warlike life, Ier. 6. 3. Afterward the Church is called the tents of Jacob, Mal. 2. 12 and the tents of Judah, Zach. 12. 7. And lakob their f • there is noted to have dwelled in tents, Gen. 25. 27. Moreover, when this people were seated in Canaan, their dwelling places were called their Tents, 2 Chron. 10. 16. and 7. 10. So this is meant of the state of the Church, not only then present, but throughout all ages. thy tabernacles] or, thy habitacles, dwelling places; which have their name of vicinitie, or nearness together. This therefore noteth the communion of the Church with Christ, and one with another: and is by Targum Jonathan expounded, the Tabernacle of the congregation which is set among you, and your tabernacles which are round about it, O house of Israel. O Israel] that is, O Israelites. The Church is named after their father Jacob and Israel; Jacob is their name in respect of their own infirmity, (whereupon it is said, Fear not, thou worm Jacob, Isaiah 41. 14. and, by whom shall Jacob arise? for he is small, Amos 7. 2. 5.) but Israel is the name of their power and prevailing with God and men. See the Annotations on Gen. 32. 28.

Vers. 6. spread forth] or stretched out, implying [unspec 6] both length, and breadth, and large extent of Israel's habitations; compared therefore to valleys or bournes, which are long, large, pleasant to behold, and watered with rivers, whereby they are fruitful, as Song 6. 11. as Gardens] which are enclosed, set with pleasant and wholesome plants, and by rivers are made always fresh, green, and fruitful. Wherefore the Scripture likeneth the Church to a garden full of pleasant fruits, Song 4. 12.—16. Isaiah 61. 11. by the river] in Greek, by rivers: whereby the gardens are made green and fruitful, without which they wither. Therefore when God threateneth judgment to Israel, he saith, ye shall be as a garden that hath no water, Isaiah 1. • 0. and promising mercy, he saith, Thou shalt be like a watered garden, Isaiah 58. 11. Hereby was signified that river of God full of water, Psal. 65. 9. the river, the streams whereof make glad the city of God, Psal, 46. 4. even the Word and Spirit of the Lord, which refresheth and comforteth his people, as it is written, Their soul shall be as a watered garden, and they shall not sorrow anymore at all, Ier. 31. 12. Lign-aloes-trees] or, as some think, Santalltrees, in Hebrew Ahalim, which hath affinity with the • ame of Aloes derived of it. The Greek translateth it Tents; but the Chaldee Spices. The Lig • aloes is a tree growing in Arabia and India, which giveth a sweet odour, and is like the Thyine wood mentioned in Revel. 18. 12. and is here used to signify the good fame of the Church, and report of her graces, which is as a sweet smell. Ie ••••• hath planted] this signifieth the excellency of this tree above others, and the growth in the n 〈…〉 ll place, where it best prospereth: so the Cedars are said to be planted by him, in Psal. 104. 16. and he is the Planter of his Church, Ier. 2. 21. 〈◊〉 by the waters] The Cedar is one of the goodli • st trees, for talnesse, bigness, strength and durance; with the timber of it the Temple was built, 1 King. 6. 9, 10. & by the waters it best flourisheth, and signifieth the glory of the kingdom of Israel; as it is written of the kingdom of Assyria, Behold the Assyrian was a Cedar in 〈…〉 non, with fair branches, and with a shadowing shrend, & of an high stature, &c. The waters made him great, the deep • et him up on high, with her rivers running re ••• d about his plants, &c. Ezek 31. 3, 4. See also Psal. 1. 3.

Vers. 7. He shall pour waters] or, water shall [unspec 7] flow out of his buckets: speaking of Israel. This parable is translated by the Greek Interpreters thus; There shall come forth a man out of his seed, and shall have dominion over many nations, and his kingdom shall be higher than Gog, and his kingdom shall be increased. And by the Chaldee Paraphrast thus; There shall grow up a King, which shall be anoi • ted of his sons, and shall have dominion over many people's; and his King shall be mightier than Ag • g, and his kingdom shall be exalted. And Targum Jonathan expoundeth it to the like effect; and the exposition accordeth with other Scriptures which speak of the propagation of children, by the similitude of waters, fountains, eisternes, and the like: as, Hear ye this, O house of I • kob, &c. which are come forth out of the waters of Judah, Isaiah 48. 1. and ye of the fountain of Israel, Psal. 68. 27. And Solomon speaking of wife and children in the lawful state of marriage, saith, Drink waters out of thine own cistern, and running waters out of thine own well. Let thy fountains be dispersed abroad, and rivers of waters in the streets; Let them be only thine own, &c. Prov. 5. 15.—18. And again speaking of the harlot, he saith, Stollen waters are sweet, Prov. 9. 17. Thus Balaam prophesieth here of Israel's great increase, and of the glory of their kingdom, in David and Solomon, but chiefly in Christ. Otherwise, by waters may be understood the Word and Spirit of God, as John. 3▪ 5. and 4. 10. and 7. 38, 39. which should plentifully be poured out in the Church; that they might with joy draw water out of the wells of salvation, as Isaiah 12. 3. his seed, in many waters] this seed may be understood as before, of children; and many waters, of many people's, as in Revel. 17. 15. Isaiah 57. 19. Psal. 144. 7. Or seed may mean corn, sown in watery, moist and fruitful places, to bring forth much increase: as, Blessed are ye that sow beside all waters, that send forth thither the sect of the Ox and the Ass, Isaiah 32. 20. higher than Agag] the King of the Amalekites, whom Saul the King of Israel subdued, 1 Sam. 15. 8. and it seemeth this was a common name to all the Kings of Amalek, as Pharaoh was to all the Kings of Egypt. Spiritually the King of Israel is Christ, John 1. 49. and 12. 13, 15. who is higher than the Kings of the earth, Psal. 89. 28. amongst whom Agag sometime excelled. his kingdom] the kingdom of Israel, exalted by David and Solomon, but above all by Christ, whose Church and kingdom is above all kingdoms, in grace, glory, and incorruption, Isaiah 2. 2. Dan. 2. 44. Rev. 11. 15.

Vers. 8. of an Unicorn] This similitude is here [unspec 8] repeated and enlarged from the former blessing, in Num. 23. 22. •• t up] that is, consume the nations, as the seven nations in Canaan, Deut. 7. 1. and all other, subdued by faith, as it is said, The nation and kingdom that will not serve thee, shall perish: yea those nations shall be utterly wasted, Isaiah 60. 12. See also Num. 14. 9. break their bones] in Greek, unmarrow (or eat out the marrow of) their fat bones. It signifieth an utter weakening of them, that they should never recover their strength. pierce them] in Greek, shoot thorough the enemy with his arrows. Arrows are often mentioned among other instruments of war, Jer. 50. 9. 14. and 51. 11. Zac. 9. 14. These pierce inwardly, and are figuratively applied to piercing words, Psal. 64. 4. and spiritually to the words of Christ, whose arrows are sharp in the heart of the kings enemies, Psal. 45. 6.

Vers. 9. He couched] Here Balaam applieth unto [unspec 9] Israel that blessing which Jacob gave unto his son Judah, the father of our Lord Christ, the Lion of that tribe, Gen. 49. 9. and it signifieth the victory of the Church over their enemies: See also Numb. 23. 24. who shall stir him up] who dare provoke him? meaning, none. So the victory gotten shall quietly be held; and the peace of the Church after her warfare, is here foretold, but accomplished in Christ. Blessed be everyone of them] The conclusion of this blessing is the same wherewith Isaac ended the blessing upon Jacob the father of this people, Gen. 27. 29. and like that which God gave unto Abraham, Gen. 12. 3. Thus God continueth his grace to the faithful and their seed forever; and here, by Balaam's own mouth, curseth all this wicked plot and practice of the king and prophet, who had endeavored with their utmost craft to curse the people whom God had blessed, and Balaam is condemned of himself.

Vers. 10. he smote his hands] or, clapped the palms [unspec 10] of his hands; a sign of indignation and grief in the king, with a contempt of the prophet; as elsewhere it is said, Men shall clap their hands at him, and shall hiss him out of his place, Job 27. 23. and, All that pass by the way, clap their hands at thee, they hiss, and wag their head, &c. Lam. 2. 15.

Vers. 11. Flee thou] or, Flee for thyself, that is, [unspec 11] Get thee gone speedily: so fleeing is used for speedy departing, in Isaiah 48. 20. Zac. 2. 6. Job 9. 25. and 14. 2. Amos 7. 12. Here Balak being out of hope to effect his purpose, leadeth not Balaam to another place, as he had done before, but turneth him off with ignominy. unto thy place] thy country Mesopotamia, as the place of the Canaanites, &c. in Exod. 3. 8. is their country, and in Exod. 23. 20. the place, is in Greek, the land. Or, unto thy city Pethor, as, unto the place of Shechem, Gen. 12. 6. is the city of Shechem: See Amos 4. 6. kept thee back] in Greek, deprived thee of honor. Here Balaam, who ambitiously sought after honor and riches, is sent away with shame, and misseth of the wages of unrighteousness which he loved: for, The wicked worketh adeceit full work; but to him that soweth righteousness, shall be a sure reward. Prov. 11. 18.

Vers. 13. go beyond the mouth] in Greek, transgress [unspec 13] the word: See Numb. 22. 18. out of mine own heart] in Greek, of myself.

Vers. 14. I will counseil thee what this people shall do] This seemeth to be an imperfect speech, which the Chaldee Paraphrast well explaineth thus; I wi 〈…〉 counsel thee what thou shalt do, and I will show thee what this people shall do. For the Scriptures have many like brief speeches, as is noted on Exod. 4. 5. & 13. 8. and Moses after showeth, that Balaam gave Balak wicked counsel against Israel, to draw them unto idolatry and fornication, Num. 31. 16 and our Savior calleth it the doctrine of Balaam, who taught Balak to cast a stumbling-block before the children of Israel, to eat things sacrificed unto idols, and to commit fornication, Rev. 2. 14. the history whereof followeth in Num. 25. And thus the Hebrews also expound this place: Chazkuni in these words, I will counsel thee: Moses our Teacher concealeth the counsel, because Balaam said it to Balak in secret: but in Num. 31. 16. it is revealed. To like effect writeth Sol. Rashi, saying, This Scripture is brief, I will counsel thee to cause them to stūble (or fall) & I will tell thee what evil they shall do to Moab in the latter days: and Targum Jonathan openeth it by Num. 25. 1, 2, &c. in the latter days] that is, the days after following: See the like in Gen. 49. 1. For the time present Israel might not meddle with the people of Moab, Deut. 2. 9. but after in David's days, he smote Moab and measured them with a line, casting them down to the ground: even with two lines measured he to put to death, and with one full line to keep alive; and so the Moabites became David's servants, 2 Sam. 8. 2. Again in Ier. 48. there is a large prophesy of Moab's destruction, with a promise of the returning of their captivity in the latter days.

Vers. 15. took up his parable] that is, prophesied, [unspec 15] but darkly and in parables: see verse. 3. whose eye is open] in Greek, the true man: See the notes on verse. 3.

Vers. 16. the knowledge of the Most high] in [unspec 16] Chaldee, knowledge from before the Most high, that is, made known to him of God. This sentence is here added more than in verse. 4. Baal-hatturim here noteth, that he saith this, because he would reveal the days of Christ. falling] into a trance; the Greek translateth it, in a sleep: see this opened on verse. 4.

Vers. 17. I shall see him] or, shall see it; meaning [unspec 17] the person or thing that now he is to speak of; namely David, and his kingdom, the accomplishment whereof should be in Christ and his Church. Sol. Rashi explaineth it thus; I see the praise of Jacob, and their greatness: but it is not now, but after a time. Chazkuni here saith, He prophesieth of David. but not nigh] that is, as the Chaldee explaineth it, his coming is not nigh. This may be understood of Christ, for of him he after prophesieth; whom Balaam saith, he shall behold, (for every eye shall see him, and they also which pierced him, Rev. 1. 17.) but he had not Job's faith, to behold him his Redeemer, Job 19. 25. 27. shall proceed a star] or, a star hath proceeded, speaking after the manner of prophesy of a thing to come, as already done. The Greek translateth, a star shall arise: which the Chaldee expoundeth, A king shall arise out of the house Jacob. This is to be understood in part of David, and chiefly of Christ our Lord, who thus rectifieth of himself, I am the root and the offspring of David, the bright and morning star. Thus also the Hebrews understood it of old; for the 〈◊〉 Christ that arose unto the Jews in the day 〈…〉 of Traj • n the Emperor, was called (in allu sion 〈◊〉 is prophesy) Bar Chochab, that is, the s 〈…〉 e of the star: but being after slain in battle, the Jews seeing themselves deceived, called him Bar Coziba, that is, the son of falsehood. Of him there is mention in Talmud Bab. in Sanhedrin, cap. Chelek▪ and Maimonides in Treat. of Kings, cap. 11. sect. 〈◊〉 . saith of R. Akiba, who was the armor-bea 〈…〉 of Ben Coziba the King, that he said of him, he was the King Christ. And he and all the wise men of his age thought that he was the King Christ until he was killed for uniquity: when he was killed, they knew he was not. a scopter] or, a rod, a staff, a sign of kingdom and government: See the notes on Gen. 49. 10. The Greek translateth it, a man shall rise out of Israel; the Chaldee saith, Messias (or Christ) shall be anointed of the house of Israel. As David and other Kings had scepters, so Christ is said to have a rod on scepter, as, The scepter of thy kingdom is a scepter of righteousness, Psal. 45. 7. Hebr. 1. 8. and, Thou shalt rule them with a rod (or scepter) of iron, Psal. 2. 9. the corners] or, the sides, (the quarters) of Moab; meaning a co • quest of the whole country, in every quarter and corner of it. The Greek Interpreters understood it figuratively, the Dukes, of Moab; likewise the Chaldee 〈…〉 phrast, saying, he shall kill the Princes of Moab. This was literally fulfilled by David, who 〈◊〉 Moab, and cast them down to the ground, &c. 2. Su • ▪ 8. 2. spiritually by Christ, destroying idolaters and antichristians, in religion like Moabites. shall unwall] shall cast down the walls, that is, conquer and subdue; which the Greek expoundeth shall captive (or make a prey;) the Chaldee, shall ride, 〈◊〉 dominion. the sons of Seth] who was the son of Adam, set in Abel's room, whom Kain killed, Ge • . 4. 〈◊〉 and all Kains •• ce being drowned in the 〈◊〉 , only Seth’s posterity in Noah remained: so 〈◊〉 all the world now are the sons of Seth, as of A 〈…〉 〈…〉 erefore the Chaldee explaineth it, he shall 〈◊〉 〈…〉 ion over all the sons of men. So it is a prophesy of Christ, whom all Kings should wor 〈…〉 , 〈…〉 ions should serve, Psal. 72. 11. and the 〈◊〉 of the earth should be his possession, Psal. 2. 8. 〈◊◊〉 the name of Jesus every knee should bow, Phil. 〈◊〉 . 10. And this conquest is gotten by the preaching of the Gospel, as it is written, The weapons of our 〈…〉 fore are not carnal, but mighty through God, to the p 〈…〉 ing down of strong holds, casting down imaginations, and every high thing that exalteth it self against the knowledge of God, and bringing into cap 〈…〉 〈…〉 ry thought to the obedience of Christ, and having in a readiness to revenge all disobedience, 2 • er. 10. 4, 5, 6. Some take Seth here to be meant not of a • ans name, but to signify the hinder part, and to mean the people's then behind Balaam, as the Ammonites, Midianites, and the like: but besides the Chaldee fore-mentioned, the Greek also 〈…〉 eth it, all the sons of Seth: and the Hebrews do most so expound it; as Sol. Rashi saith, all the sons of Seth, i. all people's, which do all come of Seth the son of Adam the first. Maimonides in Misn. tom. 4. Treat. of Kings, cap. 11. sect. 1. explaineth Balaam's prophesy thus; I shall see him, but not now; this is David: I shall behold him, but not nigh; this is the King Christ. There shall proceed a star out of Jacob; this is David: and a scepter shall rise out of Israel; this is the King Christ: and shall smite thorough the corners of Moab; this is David, as it is written (in 2 Sam. 8. 2.) And he smete Moab, &c. And he shall unwall all the sons of Seth; this is the King Christ, of whom it is written (in Psal. 72. 8.) He shall have dominion from sea to sea. And Edom shall be a possession to David, as it is said, And all they of Edom became David's servants. 2 Sam. 8. 14. And Seir shall be a possesston; this is unto the King Christ: as it is said, And Savior's shall come up on mount Zion, to judge the mount of Esan, and the kingdom shall be the Lord's, Hobad. verse. 21.

Vers. 18. Edom] the Edomites the posterity of [unspec 18] Esau; these became a possession to David, 1 Chron. 18. 13. after that unto Christ; as it is written, Who is this that cometh from Edom, &c. Isaiah 63. 1.—6. Seir] the mountain where Esau dwelt, Gen. 36. 7, 8. wherefore the Greek instead of Seir, nameth Esau. shall do valiantness] or, do valiantly, valiant acts: which phrase is sometime understood of wars and victories, as in 1 Sam. 14. 48. sometime of getting wealth and riches, as in Ezek. 28. 4. Both may be here meant, and the Chaldee expoundeth it of the latter. And as this was answerable to the name of Israel, which signified his power and prevailing with God and with men, Gen. 32. 28. so David, after he had vanquished the Edomites, celebrated the truth of this promise, saying, Through God we shall do valiantness, and he will tread down our enemies, Psal. 60. 14.

Vers. 19. And he shall have dominion] he, that [unspec 19] is, one of the house of Jacob, as the Chaldee expresseth it. So Targum Jonathan saith, And a ruler shall rise up out of the house of Jacob. And it may be understood of David first, then and chiefly of Christ. Sol. Rashi openeth it thus, And yet there shall be another ruler out of Jacob, and he shall destroy him that remaineth out of the city. Of the King Christ he speaketh thus, of whom it is said (in Psal. 72.) he shall have dominion from sea to sea. out of the city] that is, of every city, to wit, of the Edomites, as verse. 18. or more generally, of all cities; as the Chaldee expoundeth it, the city of the people's. Chazkuni referreth it to Joab, David's captain, of whom it is said, Six months did Joab remain there with all Israel, until he had cut off every male in Edom, 1 King. 11. 15, 16. But it hath reference also to further victories, as is said, The house of Jakob shall be a fire, and the house of Joseph a flame, and the house of Esau for stubble, and they shall kindle in them, and devour them, and there shall not be any remaining of the house of Esau, for the Lord hath spoken it, Hobad. verse. 18. The Targum called Jonathan's, nameth it Constantinople: by which it is evident, that the Author of that work was not Jonathan ben Vzziel, who paraphrased on the Prophets, and was of the Apostles age, but some later Jew, who put forth his work in that Jonathan's name.

Vers. 20. he looked on Amalek] on the country [unspec 20] or people of the Amalekites, the posterity of Esau, Gen. 36. 12. As the sight of Israel occasioned Balaam to bless them, verse. 2, &c. so the beholding of the wicked, occasioned the utterance of their judgment and curse. the first] or the beginning of the nations; meaning either the chiefest of them, or, as the Chaldee expoundeth it, the first of them that warred against Israel; for which God threatened their ruin before, in Exod. 17. as now he fore-telleth it again by Balaam. As Israel was the Lord's first-fruits, Ier. 2. 3. and therefore by him preserved: so Amalek being the first-fruits of the wicked nations, is devoted to destruction, fulfilled in part by Saul, 1 Sam. 15. and after in Mordecai's time, Ester 7. but spiritually accomplished by Christ. Thus Jericho the first-fruits of the Cananean cities, was also devoted and destroyed, Ios. 6. his later end] or, his posterity; as the Greek translateth, his seed: See Psal. 37. 38. that he perish forever] or, unto perdition, which the Greek translateth, shall perish; the Chaldee, shall perish forever: So in verse. 24.

Vers. 21. the Kenite] that is, the Kenites, or [unspec 21] Kenaeans; these the Chaldee calleth Salmeans; so that he took them for those Kenites mentioned in Gen. 15. 19. But Targum Jonathan expoundeth it of Jethro, that became a Proselyte, Exod. 18. And so in Judge. 1. 16. it is said, the children of the Kenite, Moses father in law, went up, &c. And these are mentioned here next Amalek, because they dwelt with them; as is written, And Saul said unto the Kenites; Go, depart, get you down from among the Amalekites, &c. 1 Sam. 15. 6. thou puttest thy nest] Hebr. to put thy nest, of which phrase see the Annotations on Gen. 6. 19. And here the Hebrew Ken, which is a nest, hath allusion to the Kenites name: by nest, meaning an habitation, as in Job 29. 18. a similitude taken from Eagles, which build their nests on high rocks; see Obad. verse. 4. Habak. 2. 9. So hereby was signified the secure dwelling of the Kenites by Israel, without disturbance, till the Assyrian wasted all.

Vers. 22. Kain] that is, the Kenite, who came, [unspec 22] as it seemeth, of a man named Kain, and so is by the Chaldee expounded as before, the Sal •• aean. Some think it to be the name of the place where they dwelt. wasted] or, eaten up, to wit, by enemies. until Asshur] or, whiles Assur; the Assyrians, and Babylonians, who carried away captive the ten tribes of Israel, 2 King. 17. 6. and the Jews into Babylon, 2 King. 25. and so the Kenites with them, as appeareth by this prophesy; and after the return of the people out of Babylon, there is mention of these Kenites also, in 1 Chron. 2. 55.

Vers. 23. Alas, who shall live] the Chaldee explaineth [unspec 23] it, Woe to the sinners that shall live, &c. He signifieth hereby extraordinary and grievovs calamities. doth this] Hebr. putteth, or disposeth this, to wit, this that followeth. Targum Jonathan explaineth it, When the word of the Lord shall be revealed, to give a good reward unto the just, and to take vengeance on the wicked, &c.

Vers. 24. from the coast of Kitim] Hebr. from [unspec 24] the hand of Kitim, which the Chaldee expoundeth from the Romans; the old Latin version, from Italy; the Greek keepeth the Hebrew phrase, from the hand of the Kitaeans. Kitim (or Chittim) was one of the sons of Javan, the son of Iapher, the son of Noah, Gen. 10. 4. His posterity seated in Silicia, Macedonia, Cyprus, and Italy also, as Josephus observeth in Ant • q. lib. 4. cap. 22. Wherefore Kitim is taken sometime for the one, and sometime for the other. Here it may imply both the troubles that befell the Assyrians and Jews, by the Greeks and Seleucidae in the troublous days of Antiochus, according to that in Dan. 11. 30. For the ships of Kitim shall come against him: and after calamities that befell the Hebrews, from the Romans. shall afflict Assur] they, the ships, that is, the armies of Kitim shall afflict the Assyrians, which come of Assur, the son of Sem, the son of Noah, Gen. 10. 22. Heber] or Eber, that is, Hebers children, as the Greek translateth it, the Hebrews: of Heber, see Gen. 10. 22, 24. All Israel were his posterity, afflicted by Greeks and Romans. Christ was the chiefest of Eber, Luke 3. 23, 35. he was killed by Pilate the Roman Deputy. Since that time, Rome by Antichrist there reigning, hath afflicted Christ in his members. he also] that is, Kitim shall perish forever: or, shall go unto perdition. Thus Balaam, as he began with the blessing of Israel, endeth with the destruction of their enemies: God by his mouth confirming the promises made unto Abraham, and to his seed forever; the accomplishment of all which, is in Christ.

Vers. 25. returned to his place] that is, went away [unspec 25] with a purpose to return home, but was stayed by the Midianites, and among them was killed by the sword of Israel, Numb. 31. 8. But this is here so signified, to show how God disappointed their first plots and practices, that Balaam returned as he came, and could not curse Israel, but denounced woes against their enemies. Things which mē purpose and endeavor to do, are said to be done by them, though perhaps not effected; as is noted on Exod. 8. 18. Numb. 14. 40. It might also be, that Balaam indeed returned to his place, and afterward came again to the Midianites. So Chazkuni (on Numb. 31.) saith, After that he had returned to his place, to Mesopotamia, he came again to Midian, to receive money of the Elders of Midian, when he heard say of the plagne which had been in Israel by his counsel.

Annotations.

ABode in Shittim] a place in the wilderness, in [unspec 1] the plains of Moab, near Jordan, called Abel Shittim, in Num. 33. 48, 49. In this place Israel did sit, or abide, until after Moses death; and from thence Joshua removed them to Jordan, where they passed over to Gilgal, Ios. 2. 1. and 3. 1. Wherefore God after willed the people to remember the things that befell unto them, from Shittim to Gilgal, that they might know the righteousness of the Lord, Mic. 6. 5. And the history now following showeth, how when Balak, the Princes of Moab and Midian, and Balaam their prophet, had plotted and practiced with all their art and might, to withdraw God's favor and blessing from his people, but prevailed nothing; the prophet gave Balak and the Midianites counsel to put a stumbling-block before the Israelites, to see if they could withdraw the people from the love, fear, and obedience of the Lord their God, that Israel sinning, might fall and bring themselves into the curse, (which Balaam could not bring upon them) and so perish. By this wicked counsel they prevailed against many, to the death of 24. thousand Israelites: but the state and body of the Church was by God's grace still preserved, the wicked being taken away by his judgment. the people] some of the people of Israel; for they that fell to this wickedness, did all perish; but they that cleaved to the Lord, remained alive, Deut. 4. 3, 4. to commit whoredom] or, to commit fornication; which the Chaldee expoundeth, to err (or go astray) after the daughters of Moab; understanding also, the daughters of Midian, as appeareth by verse. 6. 17, 18. This evil they fell into, by the wicked counsel and doctrine of Balaam, who taught Balak to cast a stumbling-block before the sons of Israel, to eat things sacrificed to Idols, and to commit fornication, Revel. 2. 14. So Moses likewise saith, Behold these (women) caused the sons of Israel, through the word of Balaam to commit traspasse against Jehovah in the matter of Peor, Num. 31. 16. That hypocrite who had so often blessed Israel, and pronounced those accursed which cursed them, who had heard and uttered the oracles of God, had his eyes opened, had escaped the sword of the Angel, &c. to the end that he should not speak or do anything but what the Lord commanded: yet after all this, he was the author of this mischief; that it might appear how evil men and seducers wax worse and worse, decei 〈…〉 g, and being deceived, 2 Tim. 3. 13. and t 〈…〉 me • might beware of false prophets, which come in sheep's clothing, but inwardly are ravening wolves, Matth. 7. 15.

Vers. 2. they called] that is, the daughters of [unspec 2] Moab called, or invited. Thus the intended war of Moab against Israel was turned to a pretended peace, and feigned amity, alluring the people by fleshly baits, to defile their bodies and souls with whoredom and idolatry. By the women of Moab, and of other strange people's, Solomon the wise was also drawn into sin, 1 King. 11. 1, 4. sacrifices of their gods] or, of their god; in Greek and Chaldee, of their idols: meaning of Baal-Peor: whereof David speaketh thus, They were joined unto Baal-Peor, and ate the sacrifices of the dead, Ps. 106. 28. By the dead, meaning Idols, unto which the Scriptures do oppose the living and true God, 1. Thess. 1. 9. Ier. 10. 9, 10. did eat] and so communicated with their idolatry; for they which eat of the sacrifices, are partakers of the Altar, 1. Cor. 10. 18. This sin God in special manner had forewarned them of, in Exod. 34. 14, 15. bowed to their gods] in Greek and Chaldee, to their idols. This people whom God had guided thorough the wilderness forty years, who had seen God's works, and felt his punishments for their own and their fathers sins, were delivered from many enemies round about, and now abiding in Shittim, were ready to enter into the promised land, are here prevented and overthrown through their own corruption.

Vers. 3. was joined] or, was coupled, was yoked: [unspec 3] unto which word the Apostle seemeth to have respect, when he saith, Be ye not unequally yoked together with unbelievers, 2 Cor. 6. 14. to Baal-Peor] which the Chaldee expoundeth, to them that served Baal-Peor, that was the Idol of the Moabites and Midianites, called in Greek Bel-phegor. Baal is by interpretation a Lord or Patron: by which name it is probable that the heathens called the Sun, or some star, as is noted on Lev. 18. 21. Peor, or Phegor, was the name of a mountain, Numb. 23. 28. and of the Idol there worshipped, Numb. 25. 17. Ios. 22. 17. And because Baal was a common name to many Idols, and much reverenced of the people's, through corruption the Israelites called also the LORD, Baal: but he blameth them for it, saying, Thou shalt call me no more Baali, Hos. 2. 16. and in detestation of the name, the Prophets put Bosheth, that is, Shame, in • stead of Baal, that is, Lord: as it is written, They went to Baal Peor, and separated themselves unto that Shame, Hos. 9. 10. and the Greek Interpreters in 1 King. 18. 25. translate Baal, Shame: yea and the Hebrew Prophets sometime put one for another, as Ierub Baal (who was Gideon) Judge. 8. 35. and 9. 1. is called Ierub-Besheth, 2 Sam. 11. 21. Esh-Baal, 1 Chro. 8. 33. is called Ish-Bosheth, 2 Sam. 2. 10. and Merib Baal, 1 Chron. 8. 34. is Mephi-Bosheth, 2 Sam. 9. 10. Hereupon it is said, Ye set up Altars to that Shame, even Altars to burn incense unto Baal, Ier. • 1. 13. Peor hath the signification of opening the m 〈…〉 th, and was the name of this Idol, as some think of filthiness and fornication committed together 〈◊〉 idolatry, (as this history showeth,) and to be that which in other language was called Priapus. But as Nebo the god of Babylon hath his name of Prophesying, so Peor might likewise be so called of opening the mouth in speech and prophesy; as the Scripture mentioneth the prophets of Baal, 1 King. 18. 22. and of the Prophets that prophesied by Baal, Ier. 2. 8. and 23. 13. the anger of Jehovah] They provoked him to indignation by their actions, and the plague brake in upon them, Psal. 106. 29. Thus Balaam by his counsel brought them into sin, and so under wrath and curse through their own default; which he could not obtain of God otherwise against them by any means.

Vers. 4. the heads] that is, as the Greek translateth, [unspec 4] the captains of the people, such as were chief in the transgression. hang them up] the Greek translateth it, Make them a public example: the Chaldee, Judge & kill him that is worthy to be killed; but Targum Jonathan expoundeth it, crucify them. The Law after saith, he that is hanged is the curse of God, that is, accursed of God, Deut. 21. 23. so the sinners brought the curse upon themselves. before Jehovah] or, for, or, unto Jehovah, to his honor, in doing vengeance on his enemies. Both these phrases are used as one, in 2 Sam. 21. we will hang them up unto Jehovah, v. 6. and they hanged them before • ehovah, verse. 9. that the fierce anger] or, as the Greek translateth, and the fierce anger (or heat of the anger) of the Lord shall be turned away. Signifying that the rooting out of sinners turneth away God's anger from a people: for, to do justice and judgment, is more acceptable to the Lord than sacrifice, Prov. 21. 3.

Vers. 5. his men] the men under his government, [unspec 5] as they were distributed in Exod. 18. 25. Although the Midianites were the beginners of this mischief, yet God first punisheth and purgeth his Church, and after he giveth order to destroy the Midianites, verse. 17. Num. 31. 2. for judgment must begin at the house of God, 1 Pet. 4. 17. Ezek, 9. 6. Compare herewith the judgment inflicted for the golden Calf, Exod. 32. 27, &c:

Vers. 6. brought near] this word signifieth a [unspec] bringing to commit fornication, as in Gen. 20. 4. Abimelech had not come near unto her: See the Notes on Levite. 18. 6. they were weeping] these circumstances show the sin to be done with an high hand, in contempt of Moses, of the congregation, of God himself and his judgments (for which the people now wept:) and so of all religion; and with a purpose to stir up the people unto open rebellion.

Vers. 8. into the tent] The original word used [unspec] here for a tent, is not the ordinary name, but such as signifieth a cave, or hollow place; and is thought to mean such a tent as was made for fornication: and so it more showeth the height of his impierie, that erected such a place of wickedness. her belly] in Chaldee, her bowels; in Greek, her woe 〈…〉 e (or matrice.) the plague was stayed] or, was restrained: this plague, which the Chaldee calleth death, seemeth to be a pestilence which God sent among the people, as the like speech elsewhere showeth, Numb. 16. 50. 1 Chron. 21. 22. as also in that David saith, the plague brake in upon them, Psal. 106. 29. Howbeit the word is sometime used for slaughter by the sword, as in 1 Sam. 4. 17.

Vers. 9. 24 thousand] all the men that had followed Baal-Peor, the Lord destroyed them from [unspec 9] among his people, Deut. 4. 3. The Apostle speaking hereof, saith, Neither let us commit fornication, 〈◊〉 some of them committed, and fell in one day three and twenty thousand, 1 Cor. 10. 8. It seemeth that one thousand were slain by the Judges, verse. 5. and • 3 thousand by the hand of God, of which latter number the Apostle speaketh: or, one thousand of the chief were hanged, and the rest slain by the sword.

Vers. 11. hath turned away] in Greek, hath [unspec 11] caused my wrath to cease. The fact of Phinehas, who was but a Priests son, no ordinary Magistrate, and who proceeded not with the malefactors judicially, but carried with zeal of God, thrust them thorough suddenly, might seem blame-worthy in the eyes of men, and might procure him much ill will, considering the persons whom he killed, the man being a Prince in Israel, and the woman a Princes daughter of Midian: therefore God here justifieth and rewardeth his work done by the motion of his Spirit. he was zealous with my zeal] or, he was jealous with my jealousy, for God's cause, not his own. The Apostle hath a like speech, I am jealous over you with jealousy of God, that is, with godly jealousy. Zeal or jealousy, (both which are signified by one word in the Hebrew) meaneth both a fervent indignation against the sinners, and a fervent love unto the Lord, shown in his former act, as Targum Jonathan addeth for explanation, and he killed the guilty among them. in my zeal] or, in my jealousy; it is the word before used, and applied here to God, as in Exod. 20. 5. and often.

Vers. 12. I give] in Chaldee, I decree. of [unspec 12] peace] understand, my covenant, (the covenant of) peace: so God saith of Levi, my covenant was with him, (the covenant of) life and peace; and I gave them unto him, for the fear where with he feared me, &c. Mal. 2. 5. So in this place Targum Jonathan paraphraseth, Behold I decree unto him my covenant of peace, & I will make him the messenger of my covenant, and he shall live forever, to preach the Gospel of redemption in the end of days. By which words Phinehas in his covenant was a figure of Christ, who is called the messenger of the covenant, Mal. 3. 1. and hath an everlasting priesthood, after the power of an endless life, Heb. 7. 16, 17. and hath both wrought and preached redemption in these latter days, Heb. 1. 1, 2, 3.

Vers. 13. of an everlasting priesthood] meaning [unspec 13] until Christ's coming, to whom the Priesthood of Aaron was to give place, Heb. 7. 11. &c. Phinehas himself lived to a great old age, as appeareth by Judge. 20. 28. his sons successively were high Priests till the captivity of Babylon, 1 Chron. 6. 4. 15. and at the return out of captivity, Ezra the great Priest and Scribe was of his line, Ezra 7. 1. 5. And God by his Prophet promiseth, that David shall never want a man to sit upon the throne of the house of Israel: neither shall the Priests the Levites want a man before me, to offer burnt-offerings, and to kindle meat-offerings, and to do sacrifice continually, Ier. 33. 17, 18. 21, 22. Both which are accomplished in Christ, Luke 1. 32, 33. Heb. 3. 1. and 5. 1.—5. and 8. 1, 2, 3, &c. zealous for his God] or, jealous for his God, that is, for the dishonor done unto his God; as God himself is said to be jealous for Jerusalem, when he was sore displeased with the heathens that afflicted it, Zach. 1. 14, 15. It is good to be zealously affected always in a good thing, Gal. 4. 18. that God showeth here in rewarding Phinehas zeal, who stood up and executed judgment, and the plague was stayed: and it was counted to him for justice, to generation and generation forever, Psal. 106. 30, 31. The Hebrews in ages following mentioned his glory; as Ben Sirach saith, because he had zeal in the fear of the Lord, and stood up with good courage of heart; when the people were turned back, and made atonement for Israel, therefore was there a covenant of peace made with him, that he should be the chief of the Sanctuary, & of his people; and that he and his posterity should have the dignity of the Priesthood forever, Ecclus 45. 23, 24. The Scripture noteth the contrary of Eli (who came of Ithamar the brother of Eleazar) for when his own sons committed whoredom with the women of Israel, that assembled at the door of the Tabernacle of the congregation, and made themselves vile, he restrained them not, but honored his sons above the Lord: therefore God threatened to cut off his arm; and the arm of his fathers house, that there should not be an old man in his house forever. And he sware unto the house of Eli, that the iniquity of Eli's house should not be purged with sacrifice, nor offering forever, 1 Sam. 2. 22. 29, 31. and 3. 13, 14. made atonement] or, made reconciliation, pacified God's wrath through faith: this word used for atonement by sacrifice, is here applied to the executing of judgment upon the malefactors; whereupon God stayed the plague which had begun upon the congregation. As oftentimes for the sin of some, God is wroth with the whole congregation, Ios. 7. 1. 12. and 22. 17, 18. so here for the just fact of Phinehas his wrath was turned away, verse. 11. and atonement is made. So the proverb was fulfilled, The kings wrath is as messengers of death; but a wise man will pacify it, Prov. 16. 14. Thus David also made atonement by doing justice on Sauis house, 2 Sam. 21. 3. &c.

Vers. 14. smitten] that is, killed, as the Chaldee [unspec 14] explaineth it: so in verse. 15. and 17. Zimri] in Greek, Zambri, son of Salo; the notation of this name agreeth with his end; for Zimri signifieth cutting off, as superfluous boughs are pruned, or cut off from the Vine: Salo signifieth treading underfoot; so as a fruitless branch he was cut off from the vine of Israel, and trodden down of God and men; as it is written, Thou hast trodden down all them that go astray from thy statutes; for their d 〈…〉 t is falsehood; 〈…〉 19▪ 1 • 8. among the Si 〈…〉 tes] in Chaldee • , of the tribe of Simeon. And being a Prince, and bringing that harlot unto 〈◊◊〉 , verse. 6. it is likely that many of that tribe took part with him, and perished in the plague aforesaid. For whereas that tribe at the former muster, had 59 thousand and three hundred men of war among them, Num. 1. 22, 23. they were diminished now after this plague 37. thousand and one hundred, that there remained at the next muster, but 22 thousand and two hundred men, Num. 26. 1. 14.

Vers. 15. 〈◊〉 ] in Greek, Chasbi daughter of [unspec 15] Sour. Cozhi signifieth lying, or falsehood; Zur is a Rock, an head of nations] that is, a governor of people's; for he was a Prince of Midian, verse. 17. and afterward he it said to be one of the five Kings of Midian, Num. 31, 8. And as Balaam with his wicked counsel and doctrine, is named as a figure of Antichristian seducers, corrupting the Christian Church with fornication and idolatry, Rev. 2. 14. so in this Prince of Midian, and the harlot his daughter, we may behold the type of Antichrist, who by the spirit and doctrine of Balaam hath drawn the Church unto fornication and idolatry, with false gods, and heresies. His false prophets, like the daughters of Moab, allure men unto those abominations: for as the wisdom of God (in Christ▪) sendeth forth her maidens to invite the simple to come and eat of her bread, and drink of the wine that she hath mingled, Prov. 9. 1.—5. so the foolish woman, (or whore of Babylon, Revel. 17▪ 〈◊〉 . 5.) hath also her toll-guests, the spirits of devils▪ working miracles, which go forth unto the Kings of the earth, &c. Rev. 16. 13, 14. and she calleth passengers, who go right on their ways to partake of her stolen waters which are sweet, and bread in secret, which is pleasant: and many do follow her pernicious ways, yea many strong men have been slain by her, Pro. 〈◊〉 13.—18. and 7. 26. 2 Pet. 2. 1, 2. The kings also of the earth have committed fornication with her, Rev. 18. 3. & brought her by their laws unto their brethren & subjects. And as the harlots name was Cozhi, that is, a lie, or falsehood, the daughter of Zur, that is, a Rock, a Prince of Midian of Abraham's degenerate children, Gen. 25. 1, 2. so is the Church of Antichrist false & deceitful, yet the pretended, daughter of the Rock, which Christ hath promised to build his Church upon, Matth. 16. 18. though being departed from the true faith of Christ, as the Midianites were from the faith of their father Abraham. For those Antichristian idolatries, God sendeth forth his plagues, Rev. 16. But when with the sword of the Spirit, (w ^ch is the word of God, Ephes. 6. 17.) those abominations are cut off, and the authors of them thrust thorough, as in Ziach. 13. 2, 3, the wrath of God which now is kindled against the sinners, shall be turned away. of a fathers house] Sol. Rashi here noteth from Gen. 25. 4. that Midian had five fathers houses, Ephah, and Epher, and Hanoch, and Abida, and Eldaah: and this man was king of one of them.

Vers. 17. Vex the Midianites] or, Distress, [unspec 17] that is, war against the Mi •• anites; as the Greek translateth, Use enmity against them: Hebr. To vex or To distress, of which phrase-see the notes on Ewod. 13. 〈◊〉 . God who had first punished his own people for their sins, doth now decree vengeance against their enemies, which was done by Moses before his death, Num. 31. 2. For as God faith to the nations, Loe I begin to bring evil on the city, upon which my name is called; and should ye be utterly unpunished? ye shall not be unpunished, 〈◊〉 . 25. 29. He speaketh this against; the Midianites, rather than against the Moabites (whom he had forbidden Israel to vex or distress, Deut. 2. 9.) because they were chief in the mischief. For though Balaam gave the counsel to the king of Moab, Rev. 2. 14. and the Moabitish women were prostitute also unto whoredom, Num. 25. 1. yet Balak at first did not much regard that counsel, but turned B • laam away with shame, Num. 24. 11, 25. but the Midianites retained him, and amongst them he was slain, Num. 31. 8. And Cezbi a kings daughter of Midian was a principal instrument of evil unto Israel, as God showeth in verse. 18. therefore the Midianites were first in the punishment. smite ye them,] that is, as the Chaldee expoundeth it, kill ye them.

Vers. 18. For they vox you] or, disiresse you, not [unspec 18] with war, but with wiles and deceit. So God saith of Babylon, Reward her even as she hath rewarded you, Rev. 18. 6. The reward of unrighteous works, is righteous judgment. their wiles] or, their guiles, deceits, crafts. beguiled you] or, dealt wilily and craftily with you; as the Egyptians when they thought to deal wisely for the suppressing of Israel, Exod. 1. 10. are said to deal craftily, Psal. 105. 25. and Joseph's brethren, when they craftily conspired his death, Gen. 37. 18. By this it appeareth, that the amity of the Midianites was but feigned, and that they plotted the destruction of Israel. matter] Hebr. word of Peor; the idolatry with Baal-Peor, w ^ch Israel was drawn unto, verse. 2, 3. So the matter (or word) of Cozhi, is meant the fornication with her, verse. 6. for Peors sake] Hebr. for the word of Peor, that is, which plague came on Israel for Peors sake or cause.

Annotations.

AFter the plague] after the death of the 24 [unspec 1] thousand that perished for the sin of Peor, (Num. 25. 9.) the Lord commandeth the people to be numbered, which should have inheritance in his land; to signify his love and care of those that cleaved unto him, Deut. 4. 3, 4. The Hebrews explain it by the similitude of a shepherd, who when wolves have gotten among his flock, and w • rried some of them, he counteth them, to know the number of those that are left. Again; As when they came out of Egypt, and were delivered to Moses, they were delivered him by tale, (Exod. 38. 26.) so now when Moses was ready to die, and to deliver his flock again, he delivered them by tale. Sol. Rashi on Num. 26. Eleazar] who now was high Priest after the death of Aaron his father, who had before numbered them with Moses, Num. 1. 3. And this Eleazar was he, who after with Joshua divided the land of Canaan to this people, Ios. 14. 1. &c.

Vers. 2. the sum] Hebr. the head; which [unspec 2] the Chaldee expoundeth, the count, or sum • : see Exod. 30. 12. This was the third time that Israel was numbered for to fight the Lord's battles agains • the Canaanites, and to receive their land for an inheritance. See the Annotations on Num. 1. 2. 20 years old] Hebr. son of twenty year: see Num. 1. 3. house] that is, as the Greek explaineth it, houses of their fathers. Rashi saith, they were reckoned by the tribe of the father, and not after the mother: So in Num. 1. 2. goeth forth with the army] able to go out to war the warfare of the Lord: see the notes on Num. 1. 3.

Vers. 3. spake with them] in Chaldee, spake, and [unspec 3] said to number them; but Targum Jonathan addeth, spake with the Princes, and said, to number them. So it accordeth with Num. 1. 4. plains] or, champion country of Moab: see Num. 22. 1.

Vers. 4. From 20 years old] Hebr. from a son of 20 years; as verse. 2. and here is to be understood, [unspec 4] the people are to be numbered, or the like.

Vers. 5. the first-borne] Reuben for this cause is [unspec 5] here first numbered, as also in Num. 1. 5, 20. though he lost his dignity by his sin, 1 Chron. 5. 1. and was put down to the second quarter, as they encamped about the Sanctuary, and marched towards Canaan, Num. 2. 10.—16. Enoch] in Hebr. Chanoch. see Gen. 5. 18. and 46. 9. of the Enochites] Hebr. of the Enochite, (or Chanochite) the singular number put for the plural: so after throughout this chapter. See the annotations on Gen. 10. 16. And here Reuben hath four families, according to Gen. 46. 9. and 1 Chron. 5. 3.

Vers. 7. mustered] or numbered; Hebr. visited. [unspec 7] See the notes on Num. 1. 3. 43 thousand, &c.] at the former muster they were 46 thousand and five hundred, Num. 1. 21. so they increased not, but decreased whiles they travelled in the wilderness.

Vers. 9. the called] that is, renowned, famous: [unspec 9] see Num. 1. 16. and 16. 1, 2. &c. strove] in Greek, made insurrection: in Chaldee, gathered themselves together. This mutiny stirred by the chief of the tribe, seemeth to be one cause of their decrease by the hand of God against them.

Vers. 10. and Korah] that is, the men and goods [unspec 10] that pertained unto Korah, as Num. 16 32. the congregation died] in Greek, his congregation, meaning Korahs, as Num. 16. 40. 250 men] that offered incense, Num. 16. 35. for a sign] or, for an ensign, a banner; the Greek and Chaldee translate it, a sign: whereby God signified his anger to be displayed against all that should rebel in like manner. In Num. 16. 40. it is called A memorial unto the sons of Israel, that no stranger, &c. come ne • re to offer incense before Jehovah; that he be not as Korah, &c. Of such things the Apostle saith, they were our examples, 1 Cor. 10. 6.

Vers. 11. died not] to wit, either by that fire, or [unspec 11] by the swallowing up of the earth, Num. 16. 32. 35. It seemeth they consented not to their fathers rebellion, or at least repented at the warning given by Moses, Num. 16. 5. &c. The sons of Korah were Assir▪ and Elkanah, and Abjasaph, Exod 6. 24. these and their posterity lived and kept their office in Israel; for their genealogy is reckoned in 1 Chron. 6. 22.—38. and they were appointed by David to be singers in the house of the Lord, 1 Chro. 6. 31. 32. and of them came Samuel the Prophet, 1 Chron. 6. 33, 34. compared with 1 Sam. 1. 20. and Heman, who with his offspring were singers, 1 Chron. 6. 33. and 25. 4, 5, 6. And many Psalms have in their titles, To the sons of Korah, as Psal. 42. and 44 and 45. and 46. and 47. and 48. and 49. and 84. and 85. and 87. and 88.

Vers. 12. Nemuel] called also Iemuel, in Gen. [unspec 12] 46. 10. and Exod. 6. 15. in Greek here, Namov • l. So in 1 Chron. 4. 24. Iachin] in Greek, Achein: he is called Iarib, in 1 Chron. 4. 24.

Vers. 13. Zerah] in Greek, Zara; so in 1 Chr. [unspec 13] 4. 24. elsewhere called Zohar, Gen. 46. 10. Exod. 6. 15. Saul] the son of a Canaanitesse, Gen. 46. 10.

Vers. 14. These are the families] to wit, which [unspec 14] remained: for there was one family more of Obad, Gen. 46. 10 Exod. 6. 15. but that was extinct in the wilderness, and therefore omitted here and in 1 Chron. 4. 24. 〈◊〉 and 200.] their number was greatly diminished; for at the former muster, they were 59 thousand and 300, Num. 1. 23. Among other sins, that forementioned in Num. 25. 14. seemeth to be a special cause hereof. And Moses blessing all the other tribes before his death, maketh no express mention of Simeon's, in Deut. 33.

Vers. 15. Gad] though he was not the next [unspec 15] borne to Simeon, nor of that mother, yet is he 〈…〉 stered in the third place, because he was joined with Reuben and Simeon in the South quarter, as they encamped about the Sanctuary, Num. 2. 10. 14. Zephon] in Greek, Sapho • , he was called also Ziphion. in Gen. 46. 16.

Vers. 16. Oz • i] in Greek, Az • ni: in Gen. 46. [unspec 16] 16. he is named Ezbo • .

Vers. 17. Arod] in Greek, Aroadi, and in Gen. [unspec 17] 46 16. Arodi.

Vers. 18. and five hundred] so this tribe had fewer [unspec 18] now by five thousand one hundred and fifty men, than at the former muster, Num. 2. 15.

Vers. 19. and Onan died] both of them died [unspec 19] without issue, God did cut them off for their wickedness in their youth, Gen. 38. 7. 10.

Vers. 20. Selah] in Greek, Selon. [unspec 20] [unspec 21]

Vers. 21. of Pharez] The sons of Judah were five in all, Gen. 38. so noted by the holy Ghost, in 1 Chron. 2. 4. they were all to have been heads of families; but two dying childless, here are taken two of his sons sons (H • zron and Hamul) in their stead; and these were of Pharez, (the second brother of the twins, Gen. 38. 28, 29.) of whom our Lord Christ came according to the flesh, Matth. 1. So Judah hath five families continued, according to the number of his five sons.

Vers. 22. and six thousand] at the first muster [unspec 22] he had but 74 thousand and six hundred, Num. 2. 4. now he is increased nineteen hundred mo • : and as he, so all the tribes under his standard were increased also; whereas in Reuben's they were all diminished. For Judah prevailed above his brethren, for the honor of Christ who was to come of his stock: see 1 Chron. 5. 2. Gen. 49. 8.—10. Heb. 7. 14.

Vers. 23. Issachar] he is numbered next Judah, [unspec 23] for he was next him under his standard, Num. 2. 5. next him graved on the high Priests breast-plate, Exod. 28. borne next of the same mother Leah, Gen. 30. 17, 18. Of him and his four families here reckoned, see the notes on Gen. 46. 13. Phuvah] called also Phuah, in 1 Chron. 7. 1. and so here in Greek, Phova.

Vers. 24. Iashub] he is called Job, in Gen. [unspec 24] 46. 13.

Vers. 25. 64 thousand] he had before but 54 [unspec 25] thousand and four hundred, Num. 2. 6. so that his tribe is increased nine thousand and nine hundred men of war.

Vers. 26. Zebulon] or Zebulun, he was next [unspec 26] brother to Issachar, Gen. 30. 19, 20. next him on Aaron's breast-plate, Exod. 28. and next him in marching and camping about the Tabernacle, Num. 2. His three families continue here, as they were in Gen. 46. 14.

Vers. 27. sixty thousand, &c.] who were before [unspec 27] 57 thousand and four hundred, Num. 2. 8. so they are increased three thousand and one hundred men.

Vers. 28. Joseph] of him came two tribes, for [unspec 28] he had the first birth-right, a double portion, 1 Chron. 5. 2. Gen. 48. 1. 5.

Vers. 29. Manasseh] he, though the elder brother, [unspec 29] was put down to the second place, by Jacob's prophesy, Gen. 48. 14. 19, 20. and by God's disposition of the tribes, Num. 2. 18. 20. yet here he is mustered before Ephraim the standard-bearer; as his army was increased in the wilderness, when Ephraim's was diminished, which after doth appear. Machir] he was the son of Manasseh by his concubine an Aramitesse, 1 Chron. 7. 14. Gilead] in Greek, Galaad. There was also a place called Gilead, which the sons of this Machir conquered, and had it for their possession, Num. 32. 39, 40. Ios. 17. 1.

Vers. 30. Ieezer] in Greek, Achiezer: in Ios. [unspec 30] 17. 2. Abiezer. Here not only the sons sons (as was noted before of Judah, verse. 21.) but the sons sons sons are made heads of families in the tribe of Manasseh: the like whereof is not in any other tribe. This honor hath Joseph above his brethren; who also whiles he lived, saw unto Ephraim sons of the third generation: also the sons of Machir son of Manasseh, were borne upon Joseph's knees, Gen. 50. 23. And Manasseh here hath eight families, when no other tribe hath so many.

V. 33. Zelophehad] or Zelophehad, in Greek, S • lpa • d. [unspec 33] the names] Hebr. the name. Machlah] in Greek their names are written, Maala, Nova, Aigla, Melcha, and Thersa: Of these daughters, see Num. 27. 1. &c. Num. 36 11. Ios. 17. 3.

Vers. 34. 52 thousand, &c.] he had before but [unspec 34] 32 thousand and 200. Num. 2. 21. so that now he was increased 20 thousand and five hundred men of war: none of all the other tribes had half so much increase. Thus Jacob's prophesy is fulfilled, Joseph shall be the son of a fruitful Uine, Gen. 49. 22.

Vers. 35. Shuthelah] in Greek, Southala. Becher] [unspec 35] this some think to be he which is called Bered, in 1 Chron. 7. 20. Tahan] or Tachan; in Greek, Tanach, by transposition of letters.

Vers. 36. Eran] in 1 Chron. 7. 26. called Edan [unspec 36] (or Laadan:) so the Greek here writeth him Eden, for the likeness of the Hebrew letters, whereof see the Annotations on Gen. 4. 18. and Num. 2. 14. Of this Eran (or Edan) came Joshua the son of Nun, 1 Chro. 7. 26, 27. And here Ephraim's sons son is head of a family, as was before in Judah's tribe, verse. 21.

Vers. 37. 32 thousand, &c.] he had before 40 [unspec 37] thousand, Num. 2. 19. so eight thousand of this tribe are now diminished.

Vers. 38. Bela] in Greek, Bale: he was Benjamins [unspec 38] first-borne, 1 Chron. 8. 1. Ashbel] called Iediael, 1 Chron. 7. 6. Benjamins second son, 1 Chron. 8. 1. The Greek here writeth him As • ber, or as some copies have it, Asubel. Abiram] or, Achiram, in Greek, Acheiran: elsewhere he is named Aechi, Gen. 46. 22. and Achrah the 〈◊〉 son of Benjamin, 1 Chron. 8. 1.

Vers. 39. Shephupham] in Greek, Sopha • , in [unspec 39] 1 Chron. 7. 12. he is called S • uppim, in Gen. 46. 22. Muppim. Hupham] otherwise Huppim, Gen. 46. 22. 1 Chron. 7. 12.

Vers. 40. Ard] in Greek, Ader: so in 1 Chro. [unspec 40] 8. 3. the Hebrew writeth him Adar. the family] understand (as the Greek also supplieth) of Ard, the family of the Ardites. Here Benjamin hath but seven families, who in Gen. 46. 21. had ten.

Vers. 41. 45 thousand, &c.] he had before but [unspec 41] 35 thousand and 400. Num. 2. 23. now his number is increased ten thousand and two hundred; that though his families were diminished, yet he had the greatest increase of men of war amongst all the tribes, save Manasseh and Aser.

Vers. 42. Shuham] or Shucham, called by transplacing [unspec 42] of letters Hushim (or Chushim) in Gen. 46. 23. in Greek, Same.

Vers. 43. 64 thousand, &c.] of one family of [unspec 43] Dan there sprang so many thousand men, that none of all the tribes save Judah have the like multitude: and he is increased 17 hundred men moe than at the former numbering, Num. 2. 26.

Vers. 44. Iimnah] in Greek, Iamein. 〈◊〉 ] [unspec 44] in Greek, I • sovi. Between these there was another called Iisvah, Gen. 46. 17. whose family here omitted, seemeth to be perished.

Vers. 45. Cheber] or Heber, in Greek, Cheber: [unspec 45] of his posterity, see 1 Chron. 7. 32. Here Asers sons sons are also heads of families, as were before in Judah and Ephraim, verse. 21. and 36.

Vers 46. Serah] or Serach; in Greek, Sara [unspec 46] mentioned also in Gen. 46. 17. 1 Chron. 7. 30.

Vers. 47. 53 thousand, &c.] when before 〈◊〉 [unspec] had but 45 thousand and five hundred, Num. 2. 28. that his increase in the wilderness was elev •• thousand and nine hundred men of war: none but Manasseh was before him.

Vers. 48. Naphtali] in Greek, Naphthal 〈…〉 . [unspec 48] Iachzeel] in Greek, Asiel. The four families of Napthtali continue, as in Gen. 46. 24.

Vers. 50. 45 thousand, &c.] whereas before he had been 53 thousand and 4 hundred, Num. 2. 30. so that [unspec 50] eight thousand fewer are at the last than at the first.

Vers. 51. and a thousand, &c.] The number of all at the former count was 600 thousand, and three [unspec 51] thousand, and 550, Num. 2. 32. so that now in the whole sum the host of Israel is decreased in their 38 years traveil, eighteen hundred and twenty men, exempting the Levites which were numbered apart. Wherein God's work for them all in general, and for the tribes and families in particular is to be regarded. When they were under bondage and affliction in Egypt, they multiplied like fish, and filled the land, Exod. 1. (for outward persecution increaseth the Church, and lesseneth it not:) but when they were come out from that iron furnace, and carried of God as on Eagles wings, thorough the wilderness in safety, they so provoked him by their murmurings, rebellions, and idolatries, that he consumed their days in vanity, and their years in hasty terror, Psal. 78. 17.—33. And though amongst other blessings, God give them his laws to direct them, Exod. 20. &c. and his good spirit to instruct them, Neh. 9. 20. and led them like a flock, by the hand of Moses and Aaron, Psal. 77. 21. yet learned they not obedience, but mount Sinai gendred to bondage, Gal. 4. 24. and the Law wrought wrath, Rom. 4. 15. and Moses their Law-giver could not bring them into the promised land, but left that unto his successor Jesus the son of Nun, who figured Jesus the Son of God, by whom cometh grace and truth, and the inheritance of the Kingdom of heaven, Deut. 31. 2. 7. 14. John. 1. 17. Rom. 6. 23.

The special hand of God touching the tribes, and the mothers that bare them, and the families and persons that proceeded of them, may thus be viewed:

Seven of the twelve tribes did increase in multitude as they travelled, besides the tribe of Levi, which also was a thousand at the last numbering moe than at the first, ver. 62.

• 1 Judah increased 1900.
• 2 Issachar 9900.
• 3 Zebulon 3100.
• 4 Manasseh 20500.
• 5 Benjamin 10200.
• 6 Dan 1700.
• 7 Aser 11900.

The sum of all increased, was nine and fifty thousand and two hundred, besides the thousand Levites. Notwithstanding the decrease of the five 〈◊〉 was more: for

• 1 Reuben decreased 2770.
• 2 Simeon—37100.
• 3 Gad—5150.
• 4 Ephraim—8000.
• 5 Naphtali—8000.

So the sum of all that were diminished, was one and sixty thousand and twenty men.

Observe also the work of God in respect of Jacob's wives, the four mothers of the tribes, Leah, R 〈…〉 el, Zilpah, and Bilhah, whom the holy Ghost mentioneth in Gen. 46. 15. 18, 19. 25.

1 Leah was multiplied

• in Judah 1900.
• in Issachar 9900.
• in Zebulon 3100.

So the fruit of Leah's body increased in the wilderness, fourteen thousand and nine hundred, besides the thousand of Levi.

2 Rachel was multiplied

• in Manasseh 20500.
• in Benjamin 10200.

So Rachel's increase was thirty thousand and seven hundred.

3 Zilphah Leah's handmaid increased in her son Aser, eleven thousand and nine hundred.

4 Bilhah Rachel's handmaid was multiplied in her son Dan seventeen hundred. Thus God unparted his blessing among them all, but chiefly to Rachel whom Jacob loved; for her increase was more than of all the other three.

They were likewise all of them partakers of his chastisements in their posterity: for,

1 Leah was diminished in Reuben, 2770. in Simeon, 37100. so the lost of her increase in the wilderness, nine and thirty thousand eight hundred and seventy men.

2 Rachel was diminished in Ephraim, 8000.

3 Zilphah lost in Gad her son, five thousand one hundred and fifty.

4 Bilhah lost in Naphtali, eight thousand men.

So the far greatest loss was Leah's, who now might weep for her children, because they were not, as long after befell unto Rachel, Mat. 2. 18.

Again, as the twelve tribes camped in four quarters about the tabernacle, Num 2. so the hand of God for the increase and diminishing of their camps may be seen thus:

In the first and chiefest quarter Eastward, were IVDAH, Issachar, and Zebulon, all increased. Judah was the father and figure of Christ, under whose standard, all that camp & march are blessed.

In the second quarter Southward, were REVBEN, Simeon, and Gad, who were all diminished; as Reuben for his sin lost his honor and birthright, 1 Chro. 5. 1. so his sons rebelled, Num. 16. and Simeon sinned with an high hand, Num. 25.

In the third quarter Westward, were EPHRAIM, Manasseh, and Benjamin; of whom the first was diminished, the other two increased.

In the fourth quarter Northward, were DAN, Aser, and Naphtali; of whom the two former were multiplied, the third and last diminished.

Concerning the families of the tribes (excepting Levi) they are 57 in all. For here are families

• 1 Of Manasseh 8.
• 2 Of Benjamin 7.
• 3 Of Gad 7.
• 4 Of Simeon 5.
• 5 Of Judah 5.
• 6 Of Aser 5.
• 7 Of Reuben 4.
• 8 Of Issachar 4.
• 9 Of Ephraim 4.
• 10 Of Naphtali 4.
• 11 Of Zebulon 3.
• 12 Of Dan 1.

The sum of all the families is 57: to whom if we add the twelve tribes, and Jacob himself the father of them all, the whole number is Seventie, w ^ch was the number of the souls of Jacob's house that went into Egypt, Gen. 46. 27. But comparing these now with the heads of families named in Gen. 46. we shall see five families rooted out; one of Simeon, Leah's son; one of Aser, the son of Leah's handmaid; and three of Benjamin, Rachel's son; whose ten families are decayed unto seven. In these numbers, increase and decrease of the tribes and families of Israel, we may behold that w ^ch lob saith of God's works; Who knoweth not in all these, that the hand of the Lord hath wrought this? in whose hand is the soul of every living thing, and the breath of all flesh of man. Behold he breaketh down, and it cannot be built again: he shutteth up a man, and there can be no opening. He increaseth the nations, and destroyeth them: he enlargeth the nations, and straitneth them, Job 12. 9, 10. 14. 23.

Vers. 53. Unto these the land shall be divided] So [unspec 53] the natural sons of Israel only had inheritance; but under the Gospel it is prophesied, that the strangers also should have inheritance among the tribes; Ezek. 47. 22, 23. By this also it appeareth, that the tribes diminished had a double punishment, loss of men, and a lesser inheritance in the holy land: both which are opposed to the covenant and promise made to their fathers, w ^ch stood on these two branches, multitude of children, and inheritance of the land, Gen. 12. 2. 7. and 13. 15, 16. and 15. 5. 8. 18. and 17. 2. 6. 8. and 22. 17. and 26. 3, 4. and 28. 13, 14. and 35. 11, 12. Sol. larchi here saith, To these and not to them that are less than twenty years old, although they came to full twenty before the division of the land. For loe the land was seven years in conquering, &c. yet none had portion in the land but these six hundred thousand, & one thousand: and if one of them had six sons, they received but their fathers portion only. But Chazkuni referreth it to the families, saying; To these the 57 families reckoned here, shall the land be divided for inheritance by the number of names, 57 portions according to the 57 heads of families. So it is written in Num. 33. 54. Ye shall divide the land by lot; for an inheritance among your families. This figured, that only such shall have their part in the kingdom of heaven, as are chosen and called of God, and have their names written in the lambs book of life, Rom. 8. 28, 29, 30. 1 Pet. 1. 2, 3, 4. 5. Rev. 21. 27.

Vers. 54. To the many] To the tribe and family [unspec 54] w ^ch hath many persons in it, Thou shalt give them the more (Hebr. thou shalt multiply his) inheritance. So the portions were not all equal in quantity, but proportioned to the multitude of men in the tribes and families. To the tribes which had the greater multitudes, they gave the greater portion, though the portions were not equal: for lo every tribe had his portion according to his multitude; saith Sol. Rashi on Num. 26. Hereupon the sons of Joseph complained of their small portion in respect of their great multitude, Ios. 17. 14.

Vers. 55. by lot] Although Eleazar the high [unspec 55] Priest, Joshua the governor, and 12 princes of the tribes, (appointed of God, Num. 34. 17, 18. &c.) were to divide the land; yet to cut off contention, and to show the providence & disposition of God, according to the purpose of his will, he commandeth lots to be cast; for, The lot causeth contention to cease, and parteth between the mighty, Prov. 18. 18. and, The lot is cast into the lap, but the Whole disposing thereof is of the LORD, Pro. 16. 33. And the Hebrew Doctors say, The portions were not made but by lot, and the lot was by the mouth of the holy Ghost. Sol. Rashi on Num. 26. The manner of doing it was thus; First the land was by men divided into parts, according to the number of the tribes; as Joshua sent men to divide the land which remained into seven parts, and to describe it according to the inheritance of them, and so to bring the description unto him, that he might cast lots for them before the Lord. And they described it by cities, into seven parts, in a book, and brought it to Joshua, who cast lots for them in Shiloh before the Lord; and so every tribe received as their lot came up, according to their families, Ios. 18. 4.—11. &c. Moreover, in the Hebrew records it is said, that it was not divided but by Vrim and Thummim, [which was the oracle of God in the breast-plate of the high Priest, Exo. 28. Num. 27. 21.] as it is said (in Num. 26. 56.) According to (or At the mouth of) the lot. When Eleazar was clothed with Vrim and Thummim, & Joshua and all Israel stood before him, there was a Kalphi [a vessel whereinto the lots were put, whereof see the Annotations on Lev. 16. 8.] of the Tribes names, and a Kalphi of the names of the limits (or bounds of the countries) set before him; and he being directed by the holy Ghost, said; Naphtali cometh up, the limit Genasareth cometh up: he took out of the Kalphi of the tribes, and Naphtali came up in his hand; out of the Kalphi of the limits, and the limit Genasareth came up in his hand. And so for every tribe. Talmud Bab. in Baba bathra, c. 8. in Gemara, and Sol. Rashi on Num. 26. But observe that the land within lordan was divided only to nine tribes and an half, because two tribes & an half had their portion on the outside of Jordan, Num. 34. 13. 14, 15. By reason of this dividing the land by lot, the Scripture calleth inheritances by the name of Lets; as, Come up with me into my lot, Judge. 1. 3. And not lands only, but whatsoever befalleth unto men frō the hand of God, is called a lot; as, This is the portion of them that spoil us, and the lot of them that rob us, Isaiah 17. 14. and, Thou hast neither part nor lot in this matter, Act. 8. 21. and, That they may receive forgiveness of sins, and a lot (that is, inheritance) among them which are sanctified by faith, &c. Act. 26. 18. &, The part of the lot, (that is, of the inheritance) of the Saints, in light, Col. 1. 12. So that in the Greek, used by the Apostles, Cleros, a lot, and Cleronomia a division by lot, is the common name of an inheritance, 1 Pet. 5. 3. Ephes. 1. 14. 18.

Vers. 56. According to the lot] Hebr. At (or [unspec 56] Upon) the mouth of the lot: as the lot (whereon the name of the tribe, or of the inheritance is written) shall speak. This lot being of the Lord, figured the diversities of gifts in the Church, which the Spirit of God divideth to every man severally 〈◊〉 will, 1 Cor. 12. 4.—11. as also the dispensation of his graces concerning our heavenly inheritance, which the Election only obtaineth, that the purpose of God according to election might stand, not of works, but of him that calleth, Rom. 11. 7. and 9. 11.

Vers. 57. of the Levites] who though they had [unspec 57] no inheritance in the land, verse. 62. yet were they to have 48 cities and their suburbs for their habitation, Num. 35. which also fell unto them by lot, Ios. 21. 4. &c.

Vers. 58. Korachites] or, Korhites, of Korah [unspec 58] the son of Izhar, the son of Kohath, the son of Levi, Num. 16. 1. Korah himself died in the rebellion, but his sons died not, Num. 26. 11. therefore they are reckoned here for a family in the fourth generation from Levi, which is one degree further than the other families. And whereas in Exod. 6. 16. &c. there are reckoned of Gershon two sons, Libni and Shimei; here the family of the Libnites is mustered, but Shimei left out. There Kohath hath four sons, Amram, and Ishar, and Hebron, and Vzziel; here Vzziel is omitted; neither is Ishar named, but in his sons the Korhites.

Vers. 59. she bare to Levi] by she understand [unspec 59] Levies wise, or Iochebeds mother: Sol. Rashi expoundeth it, his wise bare her in Egypt. she bare to Amram] that is, Iochebed Amrams wife, (who was also his aunt) bare to Amram, Exo. 6. 20. Marie] Hebr. Mirjam: she was a prophetess: see Exod. 15. 20. Num. 12. 1.

Vers. 60. unto Aaron was borne] Here Moses [unspec 60] children, Gershon and Eliezer, are again omitted: see the notes on Num. 3. 38.

Vers. 61. and Abihu died] and they had no sons, [unspec 61] Num. 3. 4. See the history in Levite. 10.

Vers. 62. 23 thousand] who at the former numbering [unspec 62] were but 22 thousand, Num. 3. 39. So they increased in the wilderness a thousand males.

Vers. 65. dying they shall die] i. they shall surely [unspec 65] die: this was threatened for their rebellion, & refusing to go into the promised land, Nū. 14. and the fulfilling of God's judgment is here shown. and Iosoua] in Greek, Jesus the son of Nave: these two survived, because they faithfully followed the Lord, Num. 14. 24. 38. See the Annotations there. In that, all the rest were dead save these two, it showeth that all the 600 thousand men now mustered, which should conquer Canaan, were a valiant company, between 20 and 60 years of age, (none being above 60 but Caleb and Joshua;) and as they were in body, so in mind, being trained up these 38 years in the study of the Law and ordinances of God, and beholding his works, having Moses and Aaron for their leaders, and God's good spirit for their instructer, Neh. 9. 20.

Annotations.

THen came] Hebr. And they came near (or approached) [unspec 1] to wit, unto Moses, &c. v. 2. Targum Jonathan saith, they came to the place of judgment. Zelophehad] or, Zelophchad; in Greek, Salpaad son of Opher, son of Galaad, &c. See Nū. 26. 33. of the families] or with (among) the families of Manasseh; as coming before when all the other families came to be mustered, ch. 26. but the Greek translateth, of the family of Manasseh. of Joseph] what needeth he to be named here? Sol. Rashi answereth, because Joseph loved the land, as it is said (in Gen. 50. 25.) and ye shall carry up my bones from hence: and his daughters loved the land, as it is said, (in Num. 27. 4) Give unto us a possession, &c. Machlah] or Mahlah, Nognah, Choglah, &c. in Greek, Maala, Noua, Aigla, &c. the Scripture nameth them four times; here, and in ch. 26. 33. and 36. 11. & Ios. 17. 3. The order of their names is altered in Num. 36. 11. Machlah, Tirzah, and Hoglah, &c. whereupon Rashi here saith, they were all of like esteem one as another, therefore the order of them is changed.

Vers. 3. of Korah] who was a rebel, Num. 16. Zelophehad was not among other Rebels, whereby [unspec 3] he and his posterity might be deprived of his inheritance. in his sin] in (or for) his own sin, as other men died in the wilderness: and he had not been a mean to draw other men into sin, as did Korah, and other rebellious persons.

Vers. 4. Why should the name of our father be done away] or, be diminished; that is, let not his [unspec 4] name be done away; as the Greek translateth, Let not our fathers name be blotted out: see the notes on Exod. 32. 11. It was esteemed as a curse to have their fathers name abolished; as it is written, In the generation following let his name be b •• ted out, Psal. 109. 13. Give unto us a possession] These daughters, as they honored their father deceased, in seeking to have his name continued, so they shown faith in God, believing that the land should be given them for inheritance, which the men of Israel before believed not, and therefore could not come into it, but it was promised to their children, Num. 14. And though these were women, no warriors, not mustered among the army, Num. 26. yet believed they the promise to belong unto them; as the inheritance was given to Abraham by promise, not by the Law, Gal. 3. 18. Wherefore in claiming right in the holy land, they figuratively claimed inheritance in the kingdom of heaven, which shall be given to them which work not, but believe in him which justifieth the ungodly, Rom. 4. 5, 6. &c. So these five virgins may be considered as the five wise virgins, which took oil in their vessels with their l • m • es, that they might be ready to go in with the bridegroom to the marriage, Matth. 25. 1.—10. and they are our examples, that we should seek comfort and assurance (in the wilderness of this world, where we are weak and Orphans,) of our in heritance with those that are sanctified by faith in Christ: & to claim this portiō in the land of the living, without respecting either our works or weakness, by virtue of the covenant of grace confirmed by Christ, in whom there is neither Jew nor Gentile, bond nor free, male nor female; but all are one: and whosoever are Christ's, are Abraham's seed, and heirs according to the promise, Gal. 3. 28, 29. Their names also seem to be not without mystery: for Zelophehad by interpretation signifieth The shadow of fear, or of dread: his first daughter Machlah, Infirmitie; the second, Noghnah, Wandering; the third, Choglah, Turning about for joy, or Da •• ing; the fourth, Milcah, a Queen; the fifth, Tirzah, Welpleasing, or Acceptable. By these names we may observe the degrees of our reviving by grace in Christ: for we all are borne as of the shadow of fear, being brought forth in sin, and for fear of death were all our life time subject to bondage, Hebr. 2. 15. This begetteth Infirmitie, or Sickness, grief of heart for our estate; after which, Wandering abroad for help and comfort, we find it in Christ, by whom our sorrow is turned into joy. He communicateth to us of his royalty, making us Kings and Priests unto God his Father, Rev. 1. 6. and shall be presented unto him glorious, and without blemish, Ephes. 5. 27. So the Church is beautiful as Tirzah, Song 6. 3.

Vers. 5. brought their cause] or, brought near [unspec 5] their judgment, that is, their cause to be judged of, as in difficult cases he used to do. Four principally are observed, of which this was one: see the Annotations on Num. 15. 34.

Vers. 7. speak right] speak that which is just [unspec 7] and meet to be done: so God approveth their desire and request of faith, and showeth himself to be the father of the fatherless, Psal. 68. 5. And of them Sol. Rashi here observeth, that their eyes saw that which Moses eyes saw not. giving then shalt give them] that is, thou shalt surely give them without fail. This commandment was fulfilled in Ios. 17. 4. Here the word them, (as Chazkuni also noteth) is of the male or masculine gender, though he speaketh of females: which may be either in respect of their faith and confidence, such as might beseem men; or of God's gift (especially of his grace in Christ hereby figured) which he giveth without difference of male and female, Gal. 3. 28. The Hebrews (in Talmud Bab. in Baba hathra, ch. 8.) have recorded that The daughters of Zelophehad had three portions for inheritance; their fathers portion, because he was one of them that came out of Egypt; and his portion with his brethren in the goods of Hepher (his father) and because he was the first-borne, he had two portions. Which Rambam in his Annotations on that place, explaineth thus; All that came out of Egypt were to have part in the land; and if the father and his son both came out, each of them had a portion alike. And Zelophehad and Hepher were both of them that came out of Egypt: so Zelophehad was to have had his part, and to have had by inheritance of Hepher, two parts, because he was the first-borne, &c.

Vers. 8. If a man] or, Any man when he dieth [unspec 8] and have no son: here God passeth from the special case of these virgins, and giveth a general law for inheritances, that they should pass to the female, if the father died without male issue: but otherwise the daughters had no part in the inheritance with the sons:

Vers. 11. unto his kinsman] or, unto his near kin; [unspec 11] of which words, see the notes on Levite. 18. 6. From this word, and that which followeth, next to him, Sol. Rashi noteth he should be of his family; and none is called a family but on the fathers side. Touching the right of inheritances, the Hebrew Canons lay it downethus; Who so dieth, his children do inherit that which is his, and they are before all other. And the males are before the females. But the female never inheriteth with the male. If he have no children, his father shall be his heir; or if it be a •• there, she is heir to her children; and this thing is by tradition. And whosoever is first for inheritance, is of them that first come out of the thigh (that is, are begotten first.) Therefore whoso dieth, 〈◊〉 it man or woman, if they leave a son, he inheriteth all; if his son be not found alive, they look next to the seed of that son. If any of his seed be found, whether males or females, though it be the sons daughters daughters daughter to the end of the world, she inheriteth all. If he have no male issue, they turn to the daughter. If he have a daughter, she inheriteth all. If his daughter be not found in the world, they look unto the daughters seed, which if any be found, whether males or females to the worlds end, it inheriteth all. If the daughter have no seed, the inheritance returneth to his father. If his father be not living, they look next to the seed of the father, which are the brethren of him that is dead. If he have a brother found, or brothers seed, he inherits all: if not, they turn to the sisters; if he have a sister or sisters seed, it inherits all. And if there be neither brothers seed nor sisters seed, forasmuch as the father hath no seed, the inheritance returneth to the fathers father. If the grandfather be not living, they look to the grandfathers seed, which are the brethren of his father that is deceased: and there the males are before the females, and the seed of the males before the females, as was the right of the seed of the dead him-self. If none of his fathers brethren, nor of their seed be found, the inheritance returneth to the great grandfather: and after this manner it proceedeth upwards. Thus the son is before the daughter, and all the issue of the son before the daughter, and the daughter is before her grandfather, and all her issue are before her grandfather. And the father of the deceased is before the brethren of the deceased, and the brother before the sister, and all the brothers issue before the sister: and the sister before her grandfather, and all the sisters issue before her grandfather. The grandfather is before the brethren of the father of him that is deceased, and his fathers brethren are before his fathers sisters, and all that come out of the thigh of his fathers brother, are before his fathers sisters; and his fathers sisters are before the fathers grandfather of him that is deceased; and so all that come out of the thigh of his fathers sister are before his fathers grandfather: and after this manner it proceedeth and ascendeth until the beginning of the generations. Therefore there is no man of Israel that is without heirs. Who so dieth & leaveth a son, and a sons daughter, though it be a sons daughters daughters daughter, to the end of many generations, she is for most and heir of all, and the (first man's) daughter hath nothing. And the same law is for the brothers daughter with the sister, and for the daughter of his fathers brothers son, with his fathers sister, and so all in like sort. Who so hath two sons, and they both die while he liveth, and the one son leave three sons, and the other son leave one daughter, afterward when the old man dieth, the three sons of his son shall inherit the half of his heritage, and the daughter of his (other) son shall inherit the (other) half; for cach of them was to inherit aportion of his father: and after this manner do the sons of brethren divids, and the sons of the fathers brother, unto the beginning of the generations. The family of the mother is not called a family, neither is there inheritance but to the family of the father: therefore brethren by the mother are not heirs one of another, but brethren by the father are heirs one of another: and this, whether it be his brother by his father only, or his brother by his father and his mother. All that are near (in blood) by transgression do inherit, as they which are lawfully begotten; as if one have a bastard son, or a bastard brother, loe they are as other sons and as other brethren for inheritance. But the sons of a bondwoman, or of a strange woman, is not counted a son for any matter, neither is he an heir at all. Maimonides tom. 4. in Nachaloth (or treat. of Inheritances) ch. 1. sect. 1.—7. As the sons had their fathers inheritance divided among them, (the first-borne having a double portion, Deut. 21. 17.) so for relief of the widow, and of the daughters, the Hebrews had these laws. A widow is to be sustained by the goods of the heirs all the time of her widowhood, until she receive her dowry; and after she hath received her dowry in the judgment Hall, she hath not that sustenance. As they sustain her (with food) after her husbands death with his goods; so they give her raiment, and household-stuff, and dwelling; or she remaineth in the dwelling which she had whiles her husband lived. If the widow die, her husbands heirs are bound to bury her. Our wise men have commanded that a man should give a little of his goods to his daughter, &c. If a father die and leave a daughter, they measure his purpose how much was in his heart to give unto her for her livelihood, and they give it her: and his acquaintance are they that measure his purpose. If they know it not, the Magistrates rate it, and give her a tenth part of his goods for her livelihood. If he leave many daughters, everyone of them when she cometh to be married, hath a tenth of his goods. And she which is after her, hath a tenth part of that which remaineth of the first: and she which is after her, hath a tenth of that which is left of the second. And if they come all to be married at once, the first receiveth a tenth part, and the second a tenth part of that which remaineth of the first, and the third a tenth of that which remaineth of the second; and so (the rest) though they be ten, &c. and the residue of the goods are the brethren's. If the brethren have sold or mortgaged their fathers lands, the daughter taketh her livelihood from the purchasers, even as a creditor taketh his debt of the purchasers. Who so commandeth at his death, that they should give his daughters no livelihood of his goods, they do hearken unto him; for this is not of the nature of a dowry. Maimonides tom. 2. treat. of Wives, ch. 18. sect. 1. &c. and ch. 20. sect. 1. &c.

Vers. 12. this mountain of Abarim] There were many mountains of Abarim, Num. 33. 47. by this mountain therefore is meant one special, which was called Nebo, which was in the land of Moab, over against Jericho, Deut. 32. 49. And they were called Abarim, of the fords or passages which were by them over Jordan into the land of Canaan. Wherefore the Greek version saith, Go thou up into the mountain which is on this side (Jordan) of mount Naban, (or this mount Nabais:) And Mos. Gerundens. explaineth it thus; The mountain of Abarim is mount Nebo, as is expounded in Deut. 32. and is so called, because it is by the fords of Jordan, where they pass over into the land of Canaan. see the land] the land of Canaan, saith the Greek: and so Moses expresseth it in Deut. 32. 49. Though this were some comfort unto Moses, to see the land a far off, and salute the same (as the faithful fathers are said to do the promises which they received not, Heb. 11. 13.) yet his desire and earnest suit unto the Lord was, that he might have gone over and seen it: but he would not grant it him, because he had sinned, and God had denounced his death before, Deut. 3. 23.—26. Num. 20. 12. See the Annotations on Deut. 34. where his viewing of the land is described.

Vers. 13. be gathered unto thy people's] in Greek, be added unto thy people: meaning, that he [unspec 13] should die there, and be buried, Deut. 32. 50. and 34. 5, 6. and his soul should be gathered unto his godly forefathers: see Num. 20. 24.

Vers. 14. For ye rebelled] or, For as much as yet [unspec 14] rebelled against my mouth, that is, as the Greek and Chaldee expound it, against my word: so in Num. 20. 24. to sanctify me] that is, which word and commandment of mine was, that ye by faith should sanctify me, but ye sanctified me not. Wherefore the Greek here translateth, ye sanctified me not: and so it is explained in Deut. 32. 51. because ye sanctified me not. Meribah of Kadesh] or, strife of Kadesh; as the Greek translateth it, of the contradiction of Kades; & the Chaldee, the strife of Rekam. By this name Kadesh it is distinguished from the other Meribah spoken of in Exod. 17. 7. So in Deut. 32. 51.

V. 15. of the spirits of all flesh] the Greek translateth, [unspec 15] of the spirits, and of all flesh: so before in Num. 16. 22. It meaneth that God is both the Creator of all men's souls or spirits, Eccles. 12. 7. Zach. 12. 1. and he that giveth them spiritual gifts of wisdom, knowledge, grace, &c. as spirits are used for spiritual gifts, in 1 Cor. 14. 12. set] or, visit, that is, provide & constitute for Bishop or overseer; who therefore is called in v. 17. a shepherd, or Pastor. Though for the people's sake the Lord was angry with Moses, and would not let him go into the good land, Deut. 4. 21. yet such was Moses love unto them, and care for their welfare, that he procureth what in him lieth, their good after his decease, by having a faithful governor set over them of God, which is a blessing unto a land or people, Eccles. 10. 17.

Vers. 17. go out before them] by this phrase of [unspec 17] going out, and coming in, and that which followeth, leading out and bringing in, is signified the administration of the officer, and government of his people, both in time of peace and of war: wherefore when Moses was old, and the time of his administration expired, he said, I can no more go out and come in, Deut. 31. 2. So the Priests administration in the Lord's house, is called a going in thereto, 1 Chron. 24. 19. The similitude is taken from a shepherd, whose duty is to go before the sheep, and to lead them out, that by his guidance they may go in and out and find pasture, as is spoken of our great shepherd, the Lord Jesus, whom this Jesus the successor of Moses prefigured, John 10. 3, 4, 9. which have no shepherd] or, no Pastor: w ^ch estate is miserable, as is noted of our Savior, that when he saw the multitudes, he was moved with compassion on them, because they fainted & were scattered abroad, as sheep having no shepherd, Mat. 9. 36.

Vers. 18. Joshua the son of Nun] in Greek, Jesus the [unspec 18] son of Nave: so in the New Testament he is called Jesus, Act. 7. 45. Heb. 4. 8. the spirit] to wit, the spirit of God; meaning the gifts and graces of the Spirit; as wisdom, Deut. 34. 9. and the like. The Chaldee expoundeth it, the spirit of prophesy; and Targ. Ionat. saith, the spirit of prophesy from before the Lord remaineth upon him: w ^ch accordeth with Num. 11. 24. But whether in prophesy or other graces, he was but a shadow of Jesus the son of God, to whom he gave not the spirit by measure, Job. 3. 34. lay thine hand] or, impose thine hand, that is, thine hands, as the Greek translateth, and as Moses after showeth in verse. 23. which was a sign of his calling and ordination to his office, as in Numb. 8. 10. with which also it seemeth he received a greater measure of the Spirit; as it is said, And Joshua the son of Nun was full of the spirit of wisdom; for Moses had laid his hands upon him, Deut. 34. 9.

Vers. 19. charge thou him] or, command him; [unspec 19] give him a charge for the faithful executing of his office: such as we read of in Deut. 31. 7, 8. Besides that which was now done by Moses, God himself did after give him a charge in the Tabernacle, Deut. 31. 14, 15.

Vers. 20. give of thine honor] or, give (that is, [unspec 20] put) of thy glory, or of thy Majesty: whereby the gifts fitting the government of Israel seem to be meant, as wisdom, according to Deut. 34. 9. or some other exterior sign of his calling from God, whereby the people might be obedient to him. As it is said of Solomon, when he sat on the throne of the Lord, and all Israel obeyed him, that the Lord magnified Solomon exceedingly before the eyes of all Israel, and gave upon him the honor of the kingdom, (or royal majesty) such as had not been on any king before him in Israel, 1 Chron. 29. 23, 25. And the contrary is spoken of Antiochus, that vile person, they shall not give upon him the honor of the kingdom; but he shall come in peaceably, and obtain the kingdom by slatteries, Dan. 11. 21. The Chaldee translateth, thou shalt give of thy brightness (in Greek, thy glory) upon him: as referring it to the shining of Moses face, spoken of in Exod. 34. 30, 35. and so other Hebrews expound it, as Sol. Rashi here saith, This is the shining of the skin of his face; and R. Menachem from the judgment of former Doctors, saith thus, of thine honor, and not all thine honor: Hereupon they say, The face of Moses was like the face of the Sun; the face of Iosualike the face of the Moon. Though Joshua had not all the honor of Moses, for There arose not a Prophet since in Israel like unto Moses, Deut. 34. 10. yet Jesus Christ was counted worthy of more glory than Moses, Hebr. 3. 3. may hear] that is, hear him, as the Greek translateth, and so obey his authority. Thus it is opened in Deut. 34. 9. Moses had laid his hands upon him, and the sons of Israel hearkened unto him, that is, obeyed him: which is further manifested by their words unto him, in Ios. 1. 16, 17, 18. Herein Jesus the son of Nun was a figure of Jesus the Son of God, of whom it is written, We were eyewitnesses of his Majesty, for he received from God the Father honor and glory, when there came such a voice to him from the excellent glory, This is my beloved Son, in whom I am well pleased, HEARE YE HIM, 2 Pet. 1. 16, 17. Matth. 17. 5.

Vers. 21. and he shall ask for him] that is, Eleazar [unspec 21] shall ask counsel of God for Joshua in all doubtful cases; in all their wars, &c. Or, and he shall ask of him, that is, Joshua shall ask of Eleazar: this the Greek favoreth, translating, and they shall ask of him the judgment of Vrim (or of manifestations.) by the judgment of Vrim] by the breast-plate of judgment, wherein were Vrim and Thummim; whereof see the Annotations on Exod. 28. 30. Thus Saul inquired of the Lord by Urim, but he answered him not, 1 Sam. 28. 6. at his mouth] in Chaldee, at his word; by his, understanding God's mouth, or Eleazars mouth, speaking from the Lord: so in Targum Jonathan it is expounded, At the word of Eleazar the Priest they shall go out. But then is implied the Lord's word, by which the Priest was to give answer: for it is a rule among the Hebrew Doctors, Every Priest that speaketh not by the Holy Ghost, and the divine Majesty residing on him, they ask not (counsel) by him. Talmud Bab. in Ioma, cap. 7. in Gemara. For in such consultations, though they inquired by the Priest, yet the answer came from the Lord; as there is an example in David, 1 Sam. 23. 9, 10, 11, 12. shall they go out] out to war, and in again from the same; and so in all weighty affairs which were extraordinary. Wherefore it was an over sight in Joshua and Israel that they made peace with the Gibeonites, and asked not (counsel at) the mouth of the Lord, Ios. 9. 14, 15. he] that is, Joshua himself, and all the people. Whereas the High Priest with Urim and Thummim, Lights and Perfections, was a figure of Christ, (as is shown on Exod. 28. 30.) the Lord by this ordinance signified, that all governors and people should have their administrations directed by the mouth of Christ: For God, who commanded the light to shine out of darkness, hath shined in our hearts, to give the light of the knowledge of the glory of God, in the face of Jesus Christ, 2 Cor. 4. 6.

Annotations.

COmmand the sons of Israel] After that God [unspec 2] had numbered the people, and appointed them their inheritance, he now repeateth and explaineth former laws concerning his service which they should do unto him in that their inheritance, daily, weekly, monthly, and at their solemn Feasts as they fell every year: for he therefore would give unto them the lands of the heathens, and they should inherit the labor of the people's, that they might observe his statutes, and keep his laws, Psal. 105. 44, 45. And because they had omitted the solemnizing of these feasts now 38. years, (from the keeping of the Passover in the wilderness in the second year, Num. 9. until the Circumcision and Passover at Gilgal, Ios. 5.) by reason of their travels, wherein the Sanctuary, Altar, and holy things were folden up and removed from place to place, and the generation which had been before mustered was dead, Numb. 26. 64, 65. therefore lest the ordinances formerly given should be forgotten or neglected, and the people continue to do as now they did, every man whatsoever was right in his own eyes, Deut. 12. 8. the Lord causeth the law of sacrificing to be again commanded. Which sacrifices being all figures of Christ, and our service of God by him, (as hath been shown in the book of Leviticus) teach us to serve the Lord under the Gospel of his Son, in spirit and truth: for thereof were these legal feasts a figure, Isaiah 66. 23. Zach. 14. 16,—19. 1 Cor. 5. 7, 8. Coloss. 2. 16, 17. Heb. 13. 15. Mine oblation] that is, mine oblations; in Greek, my gifts: Hebr. my Corban, which is an offering or gift by which men drew nigh unto God, through faith in Christ. See the notes on Levite. 1. 2. my bread for my Fire- offerings] the Chaldee expoundeth it, the bread ordained for my oblations. Under the name of bread all food is implied, and the flesh it self, or fat of the sacrifices, as is noted on Levite. 3. 11. the savor of my rest] the savor or odour of sacrifices which may quiet or pacify my spirit and anger, and make you and your service pleasing and acceptable to me. The Greek translateth it, for a savor of sweet smell; the Chaldee, to be accepted with favor. See Lev. 1. 9. in his appointed time] everyone in the time appointed therefore of God: the Greek saith, in my feasts; for the same word which signifieth an appointed time, is also used for a solemn feast appointed of God, Levite. 23. 2. Hereby God limiteth every sacrifice his proper day and time; which if it were let slip, that oblation might not be offered in another day or time. This is further manifested in verse. 10. where he saith, The Burnt-offering of the Sabbath, in his Sabbath; which the Hebrews expound thus, and not the Burnt-offering of one Sabbath, in another Sabbath. Maimonides tom. 3. in Tamidin, chap. 1. s. 7. And it is a common proverb among them, Gnabar Zeman, gnabar korban; If the time be past, the oblation is past: and it is prophesied of Antiochus the wicked, that he should think to change the times and the laws. Dan. 7. 25. And Jeroboam king of Israel, who kept the feast of the seventh month, in the eighth month, is taxed for it in the Scripture, which calleth it the month which he had devised of his own heart, 1 King. 12. 32, 33.

Vers. 3. the Fire- offering] the sacrifices to be [unspec 3] burned with fire unto the Lord; which Fire signified both the work of God's Spirit, and the fiery trials and afflictions through which Christ and his children should be consecrated unto God, Matth. 3. 11. Hebr. 9. 14. 1 Pet. 4. 12, 13, 14. of the first year] Hebr. son of the year: so after often in this and the next chapter: of which phrase see the Annotations on Exod. 12. 5. perfect] that is, perfect lambes, without blemish or corruption: what this meant is shown on Lev. 1. 3. and 22. 21. day by day] or for a day, that is, daily. a continual Burnt-offering] Hebr. a Burnt-offering of continuation, which should be offered without intermission. See the notes on Exod. 29. 42. and Levite. 1.

Vers. 4. make ready] or do, that is, kill, sprinkle [unspec 4] the blood, cut in pieces, burn on the Altar, and all other rites pertaining to sacrificing, shown in Levite. 1. between the two evenings] that is, in the after-noon: of which phrase, see the Annotations on Exod. 12. 6. God setteth no hours for the morning or evening sacrifices, because they might occasionally be changed. By the Hebrew Canons, the ordinary time of killing the morning sacrifice, was before Sun-rising, after that the face of all the East was enlightened, that is, between daybreaking and Sun-rising. The time of killing the evening sacrifice, though it might be all the after-noon, yet they used not to kill it till half an hour after two of the clock: and this they did by reason of the sacrifices of particular persons, or of the congregation, because it was unlawful to offer any oblation at all, before the continual Burnt-offering of the morning: neither killed they any oblation after the continual evening sacrifice, save the oblation of the Passover only: for it was unpossible for all Israel to offer their Passovers in two hours: So they killed not the Passover, but after the daily evening sacrifice. Maimonides in Tamidin, chap. 1. sect. 3, 4. By this daily sacrifice morning and evening, was signified the reconciliation of the Church unto God by faith in Christ; notwithstanding their continual infirmities which they fell into night and day, (as one end of the Burnt-offering was to make atonement for sins, Job 1. 5.) and that being reconciled, they should both show their thankfulness for it unto God, and expect from him a blessing upon them, their labors, and their rest. Wherefore at such times, special favors were shown of God unto his people; as, in the morning, when the Meat offering was offered, the country was miraculously filled with water, for Israel, when they were in distress, 2 King. 3. 9, 10, 20. And about the time of the evening oblation, God answered unto Daniel's prayers, by sending the Angel Gabriel unto him, who fore-told him when Christ should come for the salvation of his people, Dan. 9. 20, 21, 22, &c. See also the notes on Exod. 29. 39.

Vers. 5. a tenth part] that is, an omer; for that [unspec 5] was the tenth deal of an Ephah or Bushel, as is shown in Exod. 16. 36. fine flower] meaning wheaten flower, as Exod. 29. 2. So Chazkuni here saith, as the flower spoken of in the consecration (of the Priests) was of wheat; so all flower spoken of in the Law is of wheat. the fourth part] that was somewhat less than a quart of oil; for an Hin contained twelve Logs, and a Log held as much as six eggs: See the Annorations on Exod. 30. 24. and Levite. 14. 10. When God shown unto Ezekid the spiritual Temple which Christ should build, and the service therein, (declared after the similitude of the Legal service of Moses,) he saith, that every Lamb should have for the Meat-offering the sixth part of an Ephah, and the third part of an Hin of oil. Ezek. 46. 13, 14. where the quantity is increased more than was offered under Moses: to teach, that as God's grace and blessing aboundeth towards us in Christ, so should our thankfulness again towards him, abound more than under the Law, by a more cheerful obedience unto him, and more ample fruits of the spirit figured by the flower and oil. beaten oil] oil signified grace; beating of it signified afflictions, whereby the grace of God is more perfected in us, 2 Cor. 1. 21. and 12. 9, 10. The oil was beaten in a mortar and they stratned it out with hands, and pressed it not out in an (oil) press, to the end there might be found no dregs in it, saith Chazkuni on Numb. 28.

Vers. 6. which was made] that is, which (or such [unspec 6] as) was offered; as in Targum Jonathan it is expounded, such as was offered at the mount of Sinai. Or, by made, understand ordained of God, having reference to the ordinance in Exod. 29. 38.—42. Thus God calleth them throughout their generations, unto his first institution, which they were to keep, till he himself made a change of the Law. And here observe, that the Lamb, the flower, and the oil, are all of them together called a Burnt-offering, as also in Ezek. 46. 15. because the Meat-offering with the oil was all burned on the Altar, as was the lamb, and so differed from the Meat-offering in Levite. 2. whereof an handful only was burned.

Vers. 7. Drink-offering] so named of pouring [unspec 7] out upon the Altar, as is noted on Num. 15. 5. in the holy place] the Court of the Sanctuary; Hebr. in the Holiness. strong wine] in Hebrew Shecar, which name the Greek retaineth, calling it Sikera, and so in the Evangelists writing, Luk. 1. 15. It is generally used for all strong drink, which causeth mirth, fullness, and (if it be taken excessively) drunkenness: See the notes on Gen. 43. 34. The Chaldee here translateth it, old wine, and that is better than new, Luke 5. 39. Thus God required the best liquor, wine; and the best sort of wine to be given with his sacrifice: which was a figure, not only of the blood of Christ, (the memorial whereof he hath still left unto his Church in wine, Matth. 26. 27, 28, 29.) but of the blood also of his servants, poured out in martyrdom, upon the sacrifice and service of the faith (as in the holy place) Phil. 2. 17. See the Annotations on Numb. 15. 12.

Vers. 9. the Sabbath day] Hebr. the day of Sabbath, that is, of Rest; which the Greek expresseth [unspec 9] in the form plural, the day of Sabbaths, and so in the New Testament, Luke 4. 16. Act. 13. 14. and 16. 13. two he-lambes] understand, as the Greek version addeth, ye shall bring two he-lambs: these were over and beside the daily sacrifices fore-mentioned, verse. 10. The Sabbath was a remembrance of the creation of the world; Exod. 20. 11. of Israel's coming out of Egypt, Deut. 5. 15. a sign of their sanctification by the Lord, Ez • k 20. 12. and a figure of grace and rest, which should come by faith in Christ, Hebr. 4. As therefore this day was a sign of more than ordinary favors from the Lord, so he required greater testimonies of their thankfulness and sanctification. And Ezekiel prophesying of the Churches service under the Gospel, under the figure of these legal ordinances, he saith, And the Burnt-offering that the Prince shall offer unto the LORD, in the Sabbath day, shall be six lambes perfect, and a ram perfect: and the Meat-offering shall be an Ephah for a ram; and the Meat-offering for the lambes shall be the gift of his hand, and an Hin of oil to an Ephah, Ezek. 46. 4, 5. signifying that the service of God now in spirit and truth should exceed the legal services of old.

Vers. 10. in his Sabbath] the Chaldee expoundeth [unspec 10] it, that shall be done in the Sabbath; it meaneth, that on the Sabbath it should be offered, and not deferred till another day or week, as is before noted, verse. 2. The like is for the month in verse. 14.

Vers. 11. the beginnings of your months] that is, [unspec 11] as the Greek translateth it, the new-moons; for in Israel they began the month with the new moo • ; and it was proclaimed by the Synedrion, or M 〈…〉 strates, as Maimonides showeth in Kiddush ba 〈…〉 cap. 1. These new-moons were days sanctified to the service of God, by special sacrifices appointed, as after followeth; then did they blow with the silver trumpets in the Sanctuary, Numb. 10. 10. and for Burnt-offerings on the Sabbaths, New-moons, and solemn Feasts, was Solomon's Temple dedicated, 2 Chron. 2. 4. Then also did they throughout the coasts of Israel repair unto the Prophets, or other Ministers of God, for to hear his Word, as appeareth by 2 King. 4. 23. Wherefore wilt thou go to him (to the man of God) today? it is neither New-moon, nor Sabbath. Then also they kept religious feasts, 1 Sam. 20. 5, 6. neither was it lawful to buy or sell, or do other like worldly works, Amos 8. 5. but they were to meditate of their light, sanctification, graces, and comforts to come by Christ, whereof these and other holy-days were a shadow, Col. 2. 16, 17. And in Christ we spiritually keep this feast (as the Apostle speaketh of the Passover, 1 Cor. 5. 7, 8.) for so it is prophesied, From one New-moon to another, and from one Sabbath to another, shall all flesh come to worship before me, saith the LORD, Isaiah 66. 23. Not that we are now bound to observe days, and months, and times, and years, Gal. 4. 10. but are taught by those figurative speeches in the Prophets, to worship the Father in spirit and in truth, John. 4. 21. 23. who will accept of our service performed in Christ, in every place, as he did at Jerusalem, Malac. 1. 11. and at all times, as he did at the solemn Feasts of Israel. The renewing of the Moon, (which borroweth her light of the Sun) might figure the renewing of the Church (said to be fair as the Moon, Song 6. 10.) by Christ the Sun of righteousness, Mal. 4. 2. whiles her light and joy is by him increased and continued; as it is written, Thy Sun shall no more go down, neither shall thy Moon withdraw it self: for the LORD shall be thine everlasting light, and the days of thy mourning shall be ended. Isaiah 60. 20. And Ezekiel (prophesying of the days of Christ) saith of the gate of the inner Court of the Sanctuary, that looketh toward the East, which should be shut the six working days,