Commentary on the Old Testament Volume 1

CHAP. VIII.

WHen thou lightest the lamps, the seven lamps shall give light over against the Candlestick, &c.] Here the Lord biddeth Moses to speak to Aaron to light the lamps being before prepared, Exod. 25. 37. and oil provided to burn in them continually, Exod. 27. 20. Levite. 24. 2. and Aaron and his sons appointed to this office of ordering them. But now the Lord setteth the time for their beginning to light them, and Aaron did so; and here again, the candlestick is said to have been made of beaten gold, and all according to the pattern by God shown unto Moses; of all which see before, and of the mysteries, Exod. 25. 37. whereas seven lamps are spoken of, that must give light over against the candlestick, six of them were branches of the candlestick, and one upon the middle part or shaft thereof, towards which the meaning is, that all the rest must be set to burn. Thus Maimonides saith, the six branches had their faces towards the middlemost lamp, & that had the face towards the most holy place, and how their faces were turned towards the candlestick. Sol. Jarchi further expresseth, saying, that all six had their wikes turned towards the middlemost in the tops thereof. Take the Levites from among the children of Israel and cleanse them.] Of the separating of the Levites to serve under Aaron and his sons about the Tabernacle it was spoken before, Chap. 3. But now as the Priests had been consecrated for their service, who were the chief of the Tribe of Levi, so these are appointed to be consecrated also: whereas he saith, cleanse them, it is to be understood, that all the Lord's people, when they came to the Sanctuary should be clean and holy: for the unclean were put out of the camp, Chap. 5. and none in their uncleanness might come to the sanctuary, Levite. 12. 13, 14, 15. 2 Chron. 23. 19. but such as were to minister there, must be cleansed in a special manner, to show, that the ministers of God above all others ought to be holy, and pure, as 2 Cor. 6. 4, 6. the Apostle speaking of himself and other apostles and teachers, saith, as the Ministers of God, by pureness, &c.

Thus shalt thou do to them to cleanse them, sprinkle water of purifying upon them, and let them shave all their flesh, and wash all their clothes. &c.] When Aaron and his sons were consecrated, they were washed and sprinkled with blood and oil, Exod. 29. Levite. 8. but no shaving is enjoined them, neither were they sprinkled with purifying water: but because the Levites were distinguished from the priests in their service, they were distinguished in their different consecration also, instead of shaving and sprinkling with water, they were sprinkled with blood and oil, and it was provided, that they should have no blemish upon their bodies, Levite. 21. 17. and the Priests had also other holy garments put upon them, their own being put off. For water of purifying. Hebr. here is, water of sin; so called, because it cleansed from sin such, as were sprinkled therewith: the Sept. have it water of purifying. It was by the consent of all the holy water prescribed Numb. 19. so that although the making of it was not set down, till after this, yet it was appointed to be made before, yea before the law of purifying uncleanness contracted from the dead, Numb. 6. because sprinkling with it is a rite to purify such, as are defiled by the dead. For the person appointed to sprinkle them, it was Moses, but for their shaving and washing, they did that themselves, or used the help of any other. But whereas they are bidden to shave off all the hairs of their flesh, Comestor will not have the hairs of their head and beard understood, but those upon their bodies only, and privy parts, which is also intimated by the word flesh: the Sept. accordingly render it, all the hairs of their bodies: of shaving the hair, see before in the Nazarite polluted, chap. 6. and in the leper to be cleansed, Levite. 14. and of washing the garments, Exod. 19. 14. and what was mystically set forth hereby, viz. the cleansing away of sin both inwardly and outwardly, for which the Ministers of God should specially study and labor.

And let them take a young bullock with his meat-offering, fine flower mingled with oil, &c.] How much flower and oil made a meat-offering with a bullock, see Numb. 28. 12. viz. three tenth deals of fine flower, and what oil and frankincense with this, see upon Levite. 2. viz. of oil a log or half pint to each tenth deal, and of frankincense to the whole meat-offering an handful. The Levites sprinkling, shaving and washing was to sanctify their persons; these offerings to sanctify their service, saith Cazkuni. Here are two bullocks appointed to be offered for the Levites, one for a burnt-offering, and another for a sin-offering, verse. 12. as the Priests had a bullock offered for them, Levite. 8. and instead of a bullock for a burnt-offering, a ram, and a ram of consecration. The sin-offering of the Levites here is as much as the sin-offering of the high Priest and his sons, and that was as much, as the sin-offering of the whole congregation, Levite. 4. for the Levites served for the whole congregation, being taken for the first born of them all.

And thou shalt bring the Levites before the Lord, and the children of Israel shall put their hands upon the Levites, &c.] In the verse before going Moses is bidden to assemble the whole congregation, so Levite. 8. 3, 4. it was done at the consecration of the Priests: whereas in this verse they are bidden to lay their hands upon the Levites, this, saith Cazkuni, is to be understood of the first-born in Israel, because the Levites were taken for them, and therefore everyone of these laid his hands upon the Levite that was to serve for him. So that their laying on of their hands was a putting, as it were, of their service upon them, and an offering of them for an atonement for their souls, as verse. 17, 18. And so it is said verse. 11. that Aaron should offer them for an offering of the children of Israel; but for offer in Hebr. here is, wave them for a wave-offering: and Tostatus thinketh, that Aaron did take up some of them and wave them, as a sacrifice appointed to be waved; but because his strength happily would not serve him so to do, it is rather to be held, that he only presented them and separated them, as verse. 14. from the rest of the people to be God's ministers for them. But in that this word waving, is used for offering, Ainsworth noteth well, that the troubles of God's Ministers were aptly intimated hereby, 2 Cor. 4. 8.

And they shall lay their hands upon the heads of the bullocks, &c.] That is, saith Cazkuni, upon each of these bullocks, first of the one for a sin-offering, and then upon the other for a burnt-offering; for in the Hebrew it is not heads, but the head of the bullocks: of this laying on of hands, see before Levite. 4. 15. And because the Levites were so many, that all could not come to lay their hands upon one bullock, it is to be conceived, as Oleaster hath it, that some of the principal of them did it in the name of the rest, as when the congregation had sinned, the Elders laid their hands upon the head of the bullock brought for a sin-offering, Levite. 4. 15. In that these sacrifices must be done for the Levites to make an atonement for [Note.] them; we may see, how unworthy every man is to approach unto God, unless an atonement be first made for him by the sacrifice of Christ's death: whereas it is said here to Moses, thou shalt offer, and thou shalt make an atonement, this is to be understood by the ministry of Aaron, for he did it, verse. 21.

And thou shalt set the Levites before Aaron and his sons] That is, standing as men of authority before the door of the Tabernacle to receive them, as offerings for the service of the Tabernacle, and a gift given to them, as God's Priests, as verse. 19.

and thou shalt cleanse them and offer them for an offering. Here their offering is the third time repeated, first verse. 11. secondly, verse. 13. and thirdly here, respect being had in this; saith Sol. Jarchi, to the three families of the Levites, the Kohathites, Gershonites and Merarites.

Here the reason of taking the Levites is yielded, viz. they were taken for all the first born, of which see before chap. 3. 12. and verse. 19. they are given to Aaron and his sons, as chap. 3. 9.

Here is shown, how all things were executed and done, according to the former instructions both by Moses and Aaron, and all the congregation, and the Levites entering upon their office.

For the mystery of all, Rabanus saith, that the Levites sprinkling did set forth the Ministers of the Gospel either being baptized, or sprinkled with the tears of repentance; their shaving, the cutting away in them of unlawful and superfluous cogitations, not the plucking of them out by the roots, for that cannot be in this life, but the suppressing and so cutting of them off as it were, that by overgrowing as hair, they deform not the soul; the washing of their clothes, the amending of their works, that they may be unblameable before God and men. Again, their offering of a bullock, Christ's body born of the holy Patriarchs and Prophets; by their offering of another bullock for sin, Christ our Mediator and propitiation: or by the bullock for sin, our repentance for our evil deeds; and by the bullock for a burnt-offering, our thankfulness to God expressed by our good deeds. Their presenting before the tabernacle, the Ministers coming to the Apostolical doctrine; and before the whole congregation assembled, their having a good testimony, as fit for this service from many. The people's laying their hands upon the Levites, their consent unto the Ministers doctrine, and practicing it in their lives. The Levites laying of their hands upon the bullocks heads, the Ministers consecrating the beginning of their works by their own labors. The Levites being set before Aaron and his sons, the Ministers making of themselves conspicuous by their good life and doctrine above other men.

From twenty five years old and upward they shall go in and wait upon the service of the Tabernacle, &c.] For the difference of the Levites years here, and chap. 4. 3. see in that place. But for the age of 50, at which it is said, they shall serve no more, this is by the Hebrews expounded of serving by carrying the things of the tabernacle: for any other service by keeping watch about the tabernacle, singing, and keeping strangers off from the tabernacle they did still after the age of 50. and so verse. 26. it is said, they shall minister with their brethren to keep the charge, &c. wherefore Maimonides noteth, that this limitation of 50 held but during the time that the tabernacle was carried from place to place, and not in succeeding generations. But whereas he saith, that a Levite was not afterwards disallowable for blemishes, but only in case that his voice failed him, and he could not sing, I see no reason for that addition of his, the law being expressly against the blemished Priest, but not the blemished Levite, so that not afterward only, but never were blemishes in the body things disabling a Levite to his service: of the Levites ceasing their service at 50. P. Martyr yieldeth these reasons: 1. Because the Levites service required great strength for slaying of sacrifices and carriages. 2. Because if the old Levites should have continued in their service, till death, the younger coming on after would have been rude and ignorant of the rites wherein now they might be instructed by the old Levites still living. P. Mart. in 1 Sam. 1. For the difference before reconciled betwixt the age of the Levite entering here, viz. 25. and chap. 4. viz. 30. Tostatus taketh exception to it, saying, that the service of the Levites was easy to be learned, and therefore they needed not to enter at 25. to learn against 30, and if five years were needful for this, was not some time necessary also for those of 30. wherefore he delivereth this, as his opinion, that the Levites of 25. were here consecrated, that they might be ready at 30. to serve, at what time the Lord foresaw, that they should be still in the wilderness, and so not have any opportunity for a new consecration. But as this was foreseen, so the Lord foresaw, that they should be so much time in the wilderness, as to wear out all the Levites now consecrated, seeing their term for those of the longest continuance was but 25 years, and they continued in the wilderness 39 years after this, which being so, if by consecrating before their time he would provide against this, the children of eleven years old must have been consecrated at this time, or else the service must be performed fourteen years without consecrated Levites. Tostatus seeing this difficulty answereth, that God at his pleasure might employ unconsecrated Levites, these being worn out; but by this reason there was no need of consecrating now five years before the time, it being but the employing of unconsecrated Levites five years more or less.

The best reconciling then is, that all the Levites males without respect of age were now consecrated, at 25. years they entered to wait upon this service, that is, they did help under others, who were the chief in doing the work, and at 30 they did the work, according to the phrase expressly used, Chap. 4. being now amongst the chief, and so continuing to fifty.

CHAP. IX.

HEre the Passover is commanded to be kept the second time, the first month of the second year after their coming out of Egypt upon the 14 day. The Lord giveth special direction to keep this passover, as he did to keep the first, Exod. 12. because then he enjoined them only to keep this passover, when they should come into the land of Canaan, Exod. 12. 25. so that without a new particular command they had no warrant to keep it in the wilderness, neither did they keep it anymore, till they came into the land of Canaan, when their keeping of the Passover is first spoken of again. For the time, of keeping this passover, it was before the numbering of the people, but after the dedication of the tabernacle immediately, as hath been touched, Chap. 7. although some think, that the dedication was after that numbering, and so after this Passover also, viz. in the second month of the second year; but this of the passover is placed here, because of the passover in the second month here spoken of also. But the particular denoting of the time of the dedication to be the same day, that the altar was anointed, overthroweth this opinion.

If it be demanded, why the Lord would have the passover now kept in the wilderness, and how they could do it according to the rites thereof, [Quest.] that is, eat it with unleavened bread, seeing they had no bread but Manna, and with sour herbs being in the Wilderness, where none grew, and preparing the lambs and sacrifices requisite at the passover?

I answer, the first passover was kept and eaten in haste, the people by reason of their haste to depart out of Egypt, not having time so advisedly to consider thereof, wherefore God would have it now again celebrated, when they had nothing else to intend, and in the midst of other great solemnities, that the benefit of which it served to put them in mind, might ever be the better remembered. And although they had not of their own wherewithal to make leavened bread, yet they were not now far from Madian, and so might get a supply from thence: but happily, as Tostatus hath it, they keep not the Passover with eating unleavened bread seven days, but only at the time of eating the Paschal Lamb: yet that which followeth, verse. 3. Ye shall keep it according to all the rites, showeth, that nothing prescribed in Exod. 12. was omitted, God that commanded it now to be kept thus, doubtless directed them where they should be supplied with all necessaries for the purpose and of cattle they had no want, seeing they came with their cattle out of Egypt. For the rites and mysteries of the Passover, see before, Exodus 12.

And there were certain men, who were defiled by the dead body of a man, that they could not keep the Passover on that day, &c.] Men being defiled by the dead were unclean 7 days, and in all this time they might not come to the sanctuary, nor eat of the holy things: wherefore some being at this time thus defiled, come to Moses to declare their case unto him, that from him they might have direction about their keeping of the Passover. In the celebration of the Passover the first time in Egypt, there was no such difference between the clean and the unclean, but all ate the Passover alike; but now the sanctuary being set up, and divers laws made to define the unclean, and to bar them from eating of the holy things, the case was not like that it had been before the making of these laws, and the unclean could not eat the Passover, being as it is called, an offering of the Lord, verse. 7.

We are defiled by the dead body of a man, why are we kept back that we may not offer the offering of the Lord in the season thereof, &c.] For dead body, Hebr. 10. 〈 in non-Latin alphabet 〉 soul: see the like, Levite. 19. 28. The offering of the Lord; the Passover is thus called, and Exod. 12. 27. because it was killed at God's command, as other scarifices, and that Religion to the honor of God, and it was accompanied with many sacrifices and oblations all the 7 days thereof, Levite. 23. 8. Numb. 28. 19. Why are we kept back? the Septuagint, shall we be deprived? the Hebrew word may be rendered, are we defrauded or deminished? This Tostatus expoundeth as a complaining, as if they were injured, seeing they could not avoid this defilement, or happily they were defiled by doing a duty of charity in burying the dead. But there is no necessity of expounding it thus, but rather of their pious seeking to Moses for a remedy in this case; as if they had said, what shall we do now that by reason of our unlceannesse we cannot keep the Passover, for the keeping of which, by everyone the Lord hath made a most strict Law, without transgresling another Law made against the approaching or eating of the holy things by the unclean? To this effect also Lorinus, saying, that the word signifieth not a defrauding by injury, but simply a wanting or being destitute of a thing, as Pagninus noteth, as the word frustrating is used, Gen. 48. 5. They came to inquire thus, saith Calvin, out of an holy solicitude.

And Moses said, stand still, and I will inquire, what, What the Lord will say concerning you.] Although Moses were a great Law-giver, yet his modesty was such, that having yet no special direction from God in this case, he would not without him determine anything, neither was he ashamed to make known that he must inquire, before he could answer; wherefore the Judges of the Sanhedrin, saith Jonathan, should not be ashamed to ask concerning the judgment, which is too hard for them. Neither should any ashamed of their ignorance in any particular determine about it, till they be better informed, but when they know not, confess it, and endeavor [Note.] to learn. For Moses his going to know of the Lord, it was into the most holy place, and there by prayer desiring the Lord to inform him, his face being towards the mercy seat.

And the Lord spake to Moses saying, speak to the children of Israel; if any of you be unclean by the dead, or be in a long journey, yet he shall keep the Passover to the Lord, upon the fourteenth day of the second month, &c.] Upon occasion of this inquiry about these men, a general Law is here made; but by one kind of uncleanness here named, all others like unto this are to be understood, as that of a menstruous woman, and of issues, which uncleannesses lasted 7 days: for who so was unclean by any of these might not eat the Passover then, but in the second month; but in case of other uncleannesses, which lasted but till the evening, he might then wash and be clean, and eat: So Maimonides, and if it were the 7 day of the unclean by the dead, when the Passover began, although it were the last of their cleansing, yet they were put off to the next month, because it is taught by tradition, that these men were now upon their 7 day, and yet were put back, as unclean still. Touching a long journey Maimonides also saith, it is 15 miles from Jerusalem, or 15 miles from the camp; so that if any man were 15 miles off the fourteenth day of the first month at the sun rising, he might not eat the Passover that month, but the next, if he were less then 15 miles off, he might easily come to the city by noon, and so might prepare to eat. The Septuagint for a long journey, have a far country far from you, or in your generations; whereupon some have thought, that such only are meant, as be out of the land at the time of the first Passover: but this is justly refuted by Tostatus, because some parts within the land were further from Jerusalem, then some parts without. Wherefore although these words you, and your generations be placed after these, a journey far off, yet they are to be expounded with these; If any man, that is, any man of you, or of your generations, as in one new translation. For the next time of keeping the Passover, the 14 day of the second month: Maimonides hath divers observations. 1. Men are not put off to this second Passover for uncleanness, if at the first time in the first month, the greatest part or half the Congregation be unclean, or if the Priests be unclean, who should offer the sacrifices; or if the ministering vessels be unclean: for in any of these cases all keep the Passover together both clean and unclean, because the Passover putteth away uncleanness, and by the coming on thereof they are counted all as clean: for we have been taught by word of mouth, that it is the uncleanness of some particular persons only, that giveth occasion to them of a delay, and so of a Passover in the second month, and not of the whole Congregation, or the greatest part thereof: and the same Law is for every Oblation that hath the time appointed, it putteth away uncleanness, as doth the Passover. But this may well be counted one of their traditions overthrowing the Law of God, because if the Passover did put away uncleanness in more, it must needs put it away much more in fewer; and if not, but for these few there must be a second Passover, to which they must be put off, lest that which is holy be defiled by them; much more must there be a second Passover for more, and they put off to it.

The second observation of Maimonides is, that there is much difference between the first and the second Passover here appointed. In keeping the first, they must have no leaven in their houses, they might not carry any of it out of the house, they must use the Hymn appointed, bring the feast-offering, Deuteronomy 16. 2. Take the Lamb upon the tenth day, strike the blood upon the door-posts of their houses, eat it in haste, and in uncleanness, if the most part of the Church were unclean: but in keeping the second, they might have leaven in their houses, they might carry it out, they were not bound to use the Hymn, &c.

Neither might it be kept in uncleanness, and the reason yielded of all this is, because although it be said, verse. 12. According to all the ordinances of the Passover they shall keep it. Yet there being an enumeration of the particulars, to which they were now tied, as being the most substantial, it is to be understood, that those were the all meant, and that they were at liberty for the rest. But I think rather, that some being mentioned, and then it being added, according to all the ordinances, all the rest not mentioned are employed also.

The third observation of Maimonides is, that Hezekiah kept the Passover, many that were unclean being permitted to keep it, which showeth, that it might be kept in uncleanness, when very many were unclean, and not some few particulars only. And whereas this argument is easily taken away, for that Hezekiah is said to have prayed for the people that were in uncleanness, and so kept not the Passover according to the law: for hereby it appeareth, that to keep it in uncleanness, when very many are unclean, is against the Law, and needeth pardon: he saith, he made an intercalation of the days at such time, as he ought not, viz. In the month Adar, or February, and not in Nisan or March, to which the wise men would not consent; and this was the thing, for which he craved pardon as herein swerving from the Law. But in the history there is no mention made of any, but the first and second month, because the Passover, for uncleanness could not be kept the first month, it was put off to the second according to this Law, and not for any error about the month, but for the uncleanness of the people, at that time it was that Hezekiah prayed. Moreover, it is said, 2 Chron. 30. 3. They could not keep the Passover at that time, because many of the Priests were not sanctified, which proveth against his first note, that the uncleanness of the Priests hindereth the keeping of the Passover, the first month.

Lastly, Maimonides noteth, that if the most part of the Church have running issues, and the lesser part be unclean by the dead, there is no Passover kept; not the first, because the lesser part cannot keep it without the greater, which is disabled by their issues: nor the second, because there is no second Passover kept, when the first hath not been kept by the greater part; but I have dwelt too long upon these vain and unsavory Traditions of the Rabbins, and therefore spare to write more.

But the man that is clean, and is not in journey, and forbeareth to keep the Passover, that soul shall be cut off, &c.] For the age at which the Passover must be kept under the pain here spoken of, the Rabbins say, it was thirteen years; and for neglecting the Passover the first time, even out of these cases this punishment was not inflicted if they kept it the second time; but then whether it were neglected upon presumption or ignorance, this penalty held, if it were presumptuously neglected the first time, but not if ignorantly; or if a man were necessarily hindered from keeping it the second time of cutting off; see Levite. 20. 2. &c. And the same Law is for the Proselyte as well as for the Israelite. He that is of another Nation, but dwelling amongst the Israelite and embracing the faith, if it were between the first and the second time of the Passover, is bound at the second to keep it; and so is a child becoming full thirteen years old between these two times, which the Hebrews call Barmitsuah, a son of the commandment. Comestor here moveth a question, what if a man that was unclean, or in a journey the first time, be likewise hindered the second time? and answereth, he must then either keep it in the third month, or be excused for that year, which last is most probable, although Augustine, Rabanus, Tostatus, &c. make the same answer with Comestor.

For seeing Moses durst not appoint the second month without special direction from God, how shall any other man dare to appoint the third.

For the mystery, Cyril Alex. will have uncleanness by their dead to figure out uncleanness by the dead works of sin, and in special the foul sin of the Jews committed in crucifying our Lord Christ, for which they could not come to him the true passover at the first time, but shall the second towards the end of the world, and by those in a far journey other unbelievers in the world, that have not yet embraced the faith; and heretics, who also shall one day partake of the same grace of being converted and brought into the true Church. For that of the Jews he bringeth Hos. 3. 5. Rom. 11. 26. Thus also Isidor, Rabanus, Procopius and Beda. And it is noted, that over the word 〈 in non-Latin alphabet 〉 , afar, there are divers points implying a mystery herein.

And on the day, that the tabernacle was reared up, the cloud covered it, and at even there was upon it as the appearance of fire. Here is a repetition of that which was said, Exod. 40. 34, 38. because it was so remarkable, that God should thus from time to time so long show a visible sign of his presence over the holy place, and but briefly spoken of there, the same is here again resumed and enlarged, as worthy most serious consideration, and the rather it is repeated here, because the time now drew nigh of putting in practice that which was here related, viz. their removing at the taking up of the cloud, for it was now the second month, the 14 day, and upon the 20 day the cloud was taken up, Chap. 10. 11. at what time they removed.

At the command of the Lord the children of Israel journeyed, &c. Hebr. at the mouth of the Lord: for the cloud was as the mouth of the Lord, he speaking to them, as it were, hereby to journey or to pitch: and therefore we read of the words of his signs, Psal. 105. 27. and yet he spake not thus only unto them, but sometimes by word of mouth, as Deut. 1. 6, 7. and Chap. 2. 3, 4.

they kept the charge of the Lord] Heb. observed the observation of the Lord. Either watching and warding about the Tabernacle continually night and day, to see when the cloud removed, or tending upon the service of the tabernacle when it rested.

at the commandment of the Lord by the hand of Moses] This is so spoken, because the Lord took order for all things by the mediation of Moses, and therefore he is said to have led them by the hand of Moses, Psalm 77. 20. Isaiah 63. 12. and in special Moses used a form of prayer always at the rising up and pitching of the Ark, Numb. 10. 35, 36. Of the mystical signification of the cloud and fire, see Exod. 13. 21.

CHAP. X.

MAke thee two Trumpets of silver, of a whole piece shalt thou make them, that thou mayst use them for the calling of the assembly, and for the journeying of the camps.] A Trumpet before, Levite. 23. 24. was called 〈 in non-Latin alphabet 〉 , denoting one made of horn, or a cornet; but here they are called 〈 in non-Latin alphabet 〉 , denoting those, that were made of metal. The use of those was for feasts and new moons, of these for the assembling of the people, and to signify the removing of the camps, to sound to war, and in festival times also, as verse. 9, 10. of silver these trumpets must be made, because this was the purest metal, and fittest for sound, and for the signification, as by and by shall be shown.

But why doth the Lord command only two to be made? Answ. Not [Quest.] because it should be unlawful to make more; for afterwards, 2 Chron. 5. 12. there were 120 Priests sounding with trumpets, whereupon Maimonides noteth, that there might never be at God's public worship fewer, then two trumpets, nor more then 120. Two were enough for the uses here spoken of, and at this time there were but two priests to sound with them, for Aaron had now but two sons, who are appointed to blow with them, verse. 8. afterwards, the number of Priests, increasing, the number of trumpets increased also. And the Lord appointed but two, that he might not prevent the liberality of the people, who might at their own good will give more, as the Princes added to the number of the vessels of the Sanctuary, Numb. 7.

For the use of these trumpets, when they blew with both, all the congregation was to assemble; when with one, the Princes: when they blew an alarm, the camps on the east were to set forward; when they blew an alarm the second time, the camps on the south side were to set forward; also when they went to war in their land against their enemies, they were to blow an alarm, and so they should be remembered before the Lord, and be saved; also in all solemn assemblies, days of gladness and new Moons they were to blow with them over their sacrifices for a memorial; and the sons of Aaron, the Priests were appointed to blow them. Josephus saith, that these trumpets were somewhat thicker then a pipe, of little more, then a cubit long, no broader on the top, then for one to set his mouth to and blow, and at the nether end like a bell. The calling of the assembly by these trumpets was to the worship and service of God, and to hear Sermons, the assembling of the Princes was to consult about domestical affairs. And as here the marching of the camps on the east and south side are expressly spoken of, so he saith, there was likewise a third and a fourth blowing, for the marching on of the camps on the north and west, and that when both the trumpets were blown for removing, the people first assembled, and then after the first blowing the east camps went forward, &c. six tribes going before the ark, and six following, and the Priests and Levites about it. And Tostatus noteth, that in some copies both are joined together, to assemble and to go forward, which was necessary, that they might be called from other acts, about which they might haply be dispersed, and to be directed in their way. But in the Hebrew it is only to go forward, and the clouds moving before them was direct ion enough for the way, so that they needed not to be called together first for this, but only make haste to their standards, if they were dispersed, that they might go forward in order at the sign given by the trumpet.

For the difference of blowing to assemble the people and to remove, Tostatus saith, that the blowing to assemble the people was in one continued tone, without any variation by rising and falling, and shorter, but to remove longer, the sound sometime rising and sometime falling, wherefore the sounding an alarm is rendered in the vulgar latin a longer and a broken sound, as the word 〈 in non-Latin alphabet 〉 here used signifieth; see this word used not only for a sound of trumpets, but also of voices by shouting, Numb. 2. 21. Ezra 3. 11, 12. Jer. 20. 16.

For the use of the trumpets in sounding to the wars, the Hebrews say, that by the distress of wars, all other distresses are meant also, so that if there were famine or pestilence, they were to sound an alarm, that they might be had in remembrance before the Lord, and with the sounding of trumpets they were to join crying to the Lord in a penitent manner for mercy, never ceasing till they were delivered. And this is confirmed, Joel 2. 15, 17. where to fasting they are called by the blowing of trumpets, and the Priests are bidden to weep and cry for mercy: but they did not cry in prayer and fasting, and with blowing trumpets day after day, but the second day and the fifth of every week, till mercy was shown: of blowing the trumpets in war, and crying out, see 2 Chron. 13. 14, 15. The first time that these trumpets were used in war, was against the Midianites, Numb. 31. 6. whensoever the trumpets were blown, it was for mercy, saith R. Menahem, for they being blown to assemble the people, that prayer was used, Return (O Lord) to the ten thousands of Israel: and to remove or to the war, that prayer, Arise (O Lord) and let thine enemies be scattered, &c. And the same continued sound without elevation or depression was fittest for peace, and the other for war to excite unto it. For in your land, the vulgar Latin hath, when ye shall go out of your land to war; and for this standeth Tostatus, saying, that the other is also implied: but the Hebr. is, in your land, it being meant not only of the wars, that they were to make in the land against the Canaanites, but also when they should be possessed of it, and just occasion was given by their enemies, they might go out to war, as the sacred history showeth, that they often did afterwards: whether the Priests might do anything else, but blow the trumpets in wars, is not here said; but Deut. 20. 1. they are appointed also to encourage the people to fight, and 1 Sam. 4. 4. they carry the Ark into the battle, and Judas Maccabeus and his brethren being Priests, when necessity required, took up arms and fought as Captains of armies. And accordingly by the Canons of the Church, Ministers of the Gospel have been allowed in time of great necessity to fight against the enemy in a just war, but not otherwise. But the common weapons of Ministers are, as Ambrose hath it, and after him Gregory, preces & lachrymae, praying and weeping. What a just war is, we may gather partly here, when the enemy oppresseth, and from the practice of the servants of God in divers other cases. Numb. 21. 22. the Israelites fought against the Amorites, for unjustly denying them a passage. 2 Sam. 2. David warred against Ishbosheth for the Kingdom given him by God. 2 Sam. 8. 5. He fought against and slue the Syrians for coming to help Hadadezer, the King of Sobah. 2 Sam. 10. he fought against the King of Ammon for abusing his messengers, and Chap. 20. against Seba for soliciting his subjects to revolt unto him. 2 King. 4. 3. Joram fought against the King of Moab for denying him tribute, and Jehoshaphat helped him. Judge. 20. the other tribes fought against Benjamin to punish a most shameful rape. Gen. 14. Abraham fought to rescue Lot. Deut. 13. God commandeth, that such as fall to idolatry, should be fought against and destroyed. Hereupon Lyranns and Tostatus reckon up 12 causes of just war, but others reduce them to fewer.

For their day of gladness and solemn days, and the new Moons] What the solemn feast days were, is shown Levite. 23, and the new moons, Numb. 28. 11. At these times sacrifices being solemnly offered, they stood to blow over them with trumpets and cornets, and made other music in praising God with Psalteries, harps, cymbals, flutes, and tymbrels, and singing with voices, Psal. 81. 3, 4. Psal. 149. 3. the practice whereof we may see 2 Chron. 29. 25, 26, &c. and that although at the first the Priests only sounded with trumpets alone, yet afterwards by the Prophet David and other Prophets, according to the will of the Lord these additions were made, and the Levites were set to sing and play with instruments, as the Priests sounded; of which institution it is spoken largely, 1 Chron. 16. 5, 6, 7, &c. and the form of praising God is set down, which was to be used from time to time, the first part taken out of Psalm 105. to verse. 23. and from thence to verse. 34. out of Psalm 96. the 34 verse: out of Psal. 107. 118. 136. the 35 verse; out of Psal. 118. 25. Psal. 106. 47, 48.

And this song they continued singing and playing upon instruments of music, till the sacrifice ended. Thus they did upon their festivals, and thus upon their days of gladness, that is, other days of rejoicing upon occasion of some great good befalling them, either of blessing, or of deliverance from danger; as when the Ark was brought into the temple of Solomon, 2 Chron. 5. 12. when that temple was dedicated, 2 Chron. 7. 6. at the return out of captivity, Ezra 3. 10, 11. and at the dedication of the wall of Jerusalem, Neh. 12. 27. Baal Hatturim by their day of gladness, understandeth their Sabbath day.

For the number of singers, &c. Maimonides saith, that there might not be fewer then 12 Levites standing upon a stage to sing over the sacrifices daily, and these to sing only and not to play, of Psalteries there might not be fewer then two, nor more then 6. of pipes or flutes, not fewer then 12. of Trumpets not fewer then two, nor more then 120. of harps not fewer then 9. and as many more as they would, of Cymbals one only. And this singing and music was made over all the burnt-offerings and peace-offerings appointed at solemn times, but not at the voluntary sacrifices of the congregation, and the time of beginning was, when the drink-offering was poured on, thus also Cazkuni. But then by the voluntary offerings of the congregation, must be understood the offerings of particular persons, or else that observation of having no music then is false, as may appear by the instances of voluntary offerings formerly brought upon their days of gladness.

Some by days of gladness, understand any times of solemn feasting, which because they were not without sacrifices, the trumpets were then blown. And by this blowing of trumpets they were put in mind, whether in war, or removings or feastings that God was amongst them, and so were filled with more confidence and comfort; and yet for his presence sake were restrained from excess.

For the mystery of the trumpets, hereby as all agree, the preaching of the word of God was set forth; for the Prophet is bidden to lift up his voice as a trumpet, and prophesying is by Saint Paul compared to the sounding of a trumpet. Two trumpets shown two parts of the word preached, the Old and New Testament: so Rabanus, and Berchorius, and the appointing of the Priests to blow them, the preaching of the Prophets and Apostles, and other Ministers of the Word: they were made of silver to show, that the pure word only should be preached, and that not in obscurity, but plainly to the edification of the hearers; of one whole piece of beaten work, to show that the Preachers of the Word must bear the beating of tribulations, as of hammers; and as Ainsworth hath it, labor and study greatly to preach the Word, and in Prayer. The four-fold uses of these trumpets. 1 To call an assembly. 2 To march on. 3 Over the sacrifices. 4 To the wars, shown, saith Berchorius, the four ends of preaching. 1 To call men to the faith. 2 To show the way, and to stir up to go on towards the heavenly Canaan. 3 To bring joy, as it were by feasting. 4 To excite by a spiritual warfare against vices. And whereas one called the Princes together, but two all the people: this shown that great persons should be most forward about the service of God, and to all good offices, being herein examples to others; or that the people must have much preaching and inculcating of the Word, because they are dull in understanding.

Ferus will have the making of the trumpets of silver to set forth the purity of the Preachers life, and their working with the hammer, their patience, the blowing with one to call the Princes their unity, and with two for the people, the divers teaching of them, as their necessities require, and their blowing sometimes with a single sound, and sometime with a broken, preaching in doctrine without such elevation of the voice, and in reproving, exhorting, &c. with more earnestness. And without these trumpets of preaching thus, men will not be brought into order. And therefore it is no marvel, saith he, that many by preaching do so little good, seeing they know not how to blow, they being no Priests appointed by God, but running before they are sent, &c.

Rickelius, besides the two testaments set forth by the two trumpets, understandeth also the severity of God against sin to terrify, and his mercy to the repentant to comfort, the milk for babes, and the strong meat for men; the literal and spiritual sense of the word, and the miseries of this life, and the blessedness of that which is to come, that must be set forth in preaching: whereas the Trumpets being blown, God promiseth to have them in remembrance; this shown the presence of God by his spirit to sound to the hearts of the hearers, when the word soundeth in the ear: of the Lord's blowing the Trumpet, see Zachariah, 9. 14.

The twentieth day of the second month of the second year, the cloud was taken up, &c.] This was the second year of their coming out of Egypt, so that they had now stayed about mount Sinai a whole year wanting ten days; compare Exod. 19. 1. and ch. 40. The taking up of the cloud from the Tabernacle was a sign that they should remove, Numb. 9. 17. but Deut. 1. 6. it is said, that God also spake to them to remove at this time. Rabanus saith, that the time of their abode here, was a year and four days, Cornelius à lapide, a year wanting thirteen days. Oleaster a year, but it is plain that it was a year wanting ten days, whereas it is alleged to confirm that of a year wanting 13 days, that the same day mentioned, Exod. 19. 1. may better be understood, the day of the same number with the month, which was the third, and therefore not the first, but the third day of the month; this is more forced, and to understand the day when the month began, that is, the first day, more genuine. Their staying so long in the place, saith Ferus, might seem tedious, but it was necessary for their instruction; so we must stay long about the mountain of God, that we may be well grounded in knowledge and grace. Their journeys in general were three. First from Egypt to this mount. Secondly to Jordan. Thirdly to Canaan, setting forth our three profections. 1 From corruption to grace, in which there is much trouble. 2 Our perseverance to death, wherein there is much difficulty also. 3 To heaven, whither we shall assuredly come, if we prevail in the two former.

And the children of Israel took their journeys out of the wilderness of Sinai, and the cloud rested in the wilderness of Paran, &c.] By the history here following it appeareth, that Paran was not the first place to which they came, when they removed from mount Sinai; but first Taberah, ch. 11. 3. or Kibrothchattaavah, v. 34. Secondly, Hazeroth, v. 35. and then Paran, chap. 12. 16. And chap. 33. where Moses summeth up all the journeys of the children of Israel, he maketh no mention of Paran, but saith from Hazeroth they went to Rithmah, v. 18. And yet Paran is spoken of again as a famous place for God's glory shown there, Deut. 33. 2. and Deut. 1. 1. For the reconciling of these differences, it is to be understood, that Paran was a very great wilderness, and so this was the general name of the place to which they came, when they removed from Sinai, wherein Kibroth-Hattaavath and Hazeroth were contained, and divers other mansions; a larger tract of ground went under this general name Paran, and yet more properly that part, to which they came after they passed from Kibroth-Hattaavah, and Hazeroth, was called Paran; and herein were all the 18 mansions, saith Jerome, commemorated, Numb. 33. till they came at Kadesh-Barnea, Rithma, Rimmon, Parez, Libnah, Rissa, &c. v. 18, 19, 20, &c. to v. 36. so likewise Tostatus. The next place that they came to rest at was Paran, as is here said, but within the limits of Paran were these two other places, but because little stay was made here, they are not spoken of as mansions at the first, but afterwards they are named, and from the second of them their remove is said to have been to Paran, chap. 12. 16. that is, to Paran so more properly called. And whereas chap. 33. 18. Rithmah is put for Paran, it is to be understood, that it was a particular part of this Wilderness, so that both are true, from Hazeroth they removed to Paran; and from Hazeroth to Rithmah, for they are both one; Paran the whole, and Rithmah the part. Antonius Guevara speaketh also to the same effect, that having made short stays in Kibroth Hattaavah and Hazeroth, not spoken of therefore at the first, they came to Paran, which extended even to Kadesh, the South limit of the land of Canaan, and hither they came from Sinai in 3. days, it being from Sinai to Kadesh 11 days journey. Moreover he saith, that there was a city in the borders of this Wilderness called Paran, nigh mount Seir; and lastly, that there was a mountain called so, but it was mount Seir, and had this name of Paran, because it joined unto it: of which read Deut. 33. 15. Habac. 3. 3.

Adricomius saith, that Paran was a most large Wilderness without way and without water, containing a journey of 11 days betwixt Sinai and Kadesh Barnea, being all dry and barren, and not inhabited, so that neither house nor cottage, nor beast nor fowl is to be seen there, nor tree nor green thing, but rocks and stony mountains most high and rough, of a mixed red and black color, craggy and broken, and burnt with the heat of the sun, so that it shining, the stones here shine, as if they were anointed with oil, bringing horror, and representing death in the very beholding. Moreover here are deep sands, which being heit with the heat of the sun, make the passage intollerably hot, and laboursome. And in this Wilderness wandered the people of Israel 38 years, none being infirmated or made sore hereby, neither did their shoes or apparel tear, but waxed upon their little ones, as their bodies waxed greater, there being all this time no defect of Manna or water, nor of the cloud or fire to protect and enlighten them. Thus he, who also saith, that Paran is sometimes taken for the first part of the desert of Arabia near Mount Sinai, and sometime for the furthest towards the land of promise, and that the same is sometimes called Sin, and sometime Sinai.

And they first took their journey according to the commandment of the Lord by the hand of Moses.] Besides the sign given by the clouds removing, and the trumpets sounding, they were spoken to Moses, whom the Lord commanded to make this remove, as is shown Deut. 1. 6. and they heard Moses praying, Arise (Lord) and let thine enemies be scattered, &c. verse. 35. so we must be moved from time to time, saith Ferus, by the Word of God, in going towards our Country Heaven, even against the dictate of natural reason, or else we shall labor in vain.

In the first place went the standard of the children of Judah, &c.] With Judah were joined Issachar and Zebulun with their captains, of which see before chap. 2. 2, 3, 4, &c. Judah with a Lion in his standard figuring Christ goeth first, and leadeth all the rest of the tribes against the Canaanites, to show, that all victory cometh to us against our spiritual enemies under Christ. He is our Captain and Leader, and his Apostles; Judaei, having their name from Judah; wherefore we must take heed, that we follow them. In the order of the proceeding of the children of Israel, it is observable, that Judah signifying praise or confession, goeth first; then Reuben, the seeing of a son. 3. Ephraim, fruitfulness. 4. Dan, judgment: For hereby, as Ferus noteth, was shown, that first Christ is confessed, his Gospel being published. 2. By faith he is seen and believed in. 3. Fruitfulness in good works followeth. 4. Humility in the consideration of God's judgments in all that will come to the land of promise.

They move now in order, but in coming out of Egypt all together; to [Note.] show, that in turning to God we must make all haste, and not stay one for another; but in the Church order must be kept, neither must one come into the place or office of another: for so that we be in the Army, it mattereth not whether we be first or last, because the poor widow is as well accepted, as the most abounding in wealth. 2. The last follow the first, to show, that the people should follow their leaders, the Ministers of God's Word; for follow me, saith S. Paul, as I follow Christ. 3. They on the east move first, then on the south, &c. as the same moveth, to show, that we must have respect in our motions to the Son of righteousness, to walk as he did. 4. The Ark was carried in the midst, to show the care, that ought to be in us of religion in the chief place, and that we should not seek the world chiefly, and neglect it in comparison, for this is, as it were, a leaving of it behind, when it should be in the midst, as most regarded.

And the tabernacle was taken down, and the sons of Gershon and the sons of Merari set forward in bearing the Tabernacle.] In what order, and how the tabernacle was taken down and carried by the Levites, see before, Chap. 4. 5, &c. and chap. 7. 5, 6, &c. This taking of it down and often removing it, shown the instability and taking away afterwards of the ceremonial law. Heb. 12. 27. the unsettled estate of God's people, whilst they are in the pilgrimage of this world, and the removing of God's grace from one people to another, from the Jew to the Gentile, spoken of Matth. 21. 33. so Ainsworth.

But for the history, here may seem to be a difference from chap. 2. 17. where the Levites are appointed to go in the midst of the host, six tribes [Qu.] going before, and six following after; but now the Gershonites and Merarites are said to go next to the three tribes, and after the next three the Kohathites another family of the Levites. This is reconciled well by Cajetan, thus, Moses in appointing the order of the Levites going on, chap. 2. speaketh only in general of them, that they shall go after six tribes in the midst of the army, the other six following, not meaning, that all of them should go in that order, but the Kohathites bearing the Ark and the most holy things, but the Gershonites and Merarites before them after the first three tribes, that they might set up the Tabernacle against the coming of the Kohathites to place the most holy things in it, as verse. 21. And this was left to this place to be further explained, being before passed over, and the general only mentioned. Tostatus, Munster, Pelican, &c. hold, that all the Levites went in the midst after six tribes, as was appointed, chap. 2. and whereas the Gershonites and Merarites are spoken of, as going next the first three tribes, this was by anticipation; but it is plain by verse. 21. that they went before the Kohathites a good distance, because they set up the tabernacle against these came. But whereas the Kohathites bearing the Ark are said to have gone in the midst, how is the Ark [Quest.] said verse. 33. to have been carried before all the host these three days. To this R. Solomon answereth, that the ark there spoken of was another ark, wherein were kept the first tables, which were broken. And Lyranus, that now peculiarly, and at other times free from danger the ark used to be carried before the army, but in time of danger in the midst. But Tostatus rejecteth both these; the first, because it is a mere imagination; and the second, because even in dangerous times, as in the wars against the Philistines the ark was carried before the people, and when they passed over Jordan. But when it is said to have been carried before them, hereby is not always implied a priority in the local motion, but as the word 〈 in non-Latin alphabet 〉 in their faces signifieth, they having still regard unto it, and to the cloud moving above it, or resting thereon, to be directed in their way and to pitch their tents; and thus it might be said to be in their faces, although in the midst of them, and not before them in place. Hugo reporteth, that the ark went three days before them, and that they following after came at length to the place where it was some sooner, and some later, with which being wearied they murmured. But no man, saith Cajetan, should be so void of reason, as to hold thus, but that in all those 3 days the ark was carried with them, as they went on. For if it had gone so long before, how could they have seen it to be directed thereby? to say nothing of the danger, to which it should have been exposed by being severed so far from the army.

To conclude this, although the going of the Ark away from the Army three days before, be absurd to be held, yet the going of it at this time singularly before them a certain distance for their direction, doth not disagree with the present relation, or that, Chap. 2. for it may be understood, that ordinarily the Ark was carried in the midst, but at times extraordinary before them: Or if we hold to the former solution, that in their journeying they had the ark in their faces, that is, some of them still always observed it, when the cloud should descend upon it; this may well be justified from the words of the text, and standeth with reason, because the cloud directing them was so large, as that it might be over the Ark in the midst, and yet extend before the army to show them the way that they should go. And the Ark may be said herein to go before them, and to seek them a resting place, in that the cloud, which used to dwell upon the ark, and so was, as it were, an appurtenance of it, did this by extending itself towards the place where they should pitch.

Whereas the Kohathites are said to bear the sanctuary, the Sept. for further explication render it, the holy things, the ark, table, altar, candlestick, &c. for the next words, and they did set up the tabernacle against they came, that is, the Gershonites and Merarites before spoken of, the vulgar Latin hath it, they carried the tabernacle till they came at the place of setting it up; but erroneously, and against the Hebrew verity.

And the standard of the children of Dan set forward, which was the rearward of all the camps. For rearward in Hebr. is 〈 in non-Latin alphabet 〉 , signifying gathering; from whence it is observed, that if any in the way, that went before, fell from their Armies, and were disordered, this army gathered and took them along with them, that is, the faint and the weary, Deut. 25. 18. and the leprous put out of the camp, Numb. 5. of whom they were to have a care. This shown the singular providence of God even over the meanest, [Note.] and unto this it is alluded, Isaiah 52. 12. and David useth this word gathering, in speaking of God's care over him, Psal. 27. 10.

Thus were the journeyings of the children of Israel] That is, in this order, first the trumpets sounded, and Judah with the 2 tribes adjoined to him moved, and after them the Gershonites, and Merarites. Secondly, the trumpets sounded again, and then Reuben, &c. moved, the Kohathites following. At the third sounding Ephraim, &c. and at the fourth Dan, &c. and to this marching of Ephraim next to the Kohathites bearing the Ark, it is alluded, Psal. 80. 3. Before Ephraim, &c. stir up thy strength, &c.

And Moses said to Hobab the son of Raguel, the Midianite, Moses his father in law, &c.] Exod. 2. 18. Raguel is said to be the father of Moses his wife Zipporah; and Exod. 18. 1. Jethro: but here Hobab the son of Raguel is entitled his father in law; who a man should think, was rather his brother in law, and so it is more probable that he was, because Raguel, otherwise called Jethro, departed from him long before this, Exod. 18. 27. thus also Ibn Ezra, and with him Hugo, Paul. Burgensis, Cajetan, Comestor, Rickelius, &c. and the word 〈 in non-Latin alphabet 〉 , signifieth indifferently father in law, or brother in law: see the Notes Exod. 2. 18. and Chap. 18. 27. in the vulgar Latin he is called cognatus Mosis; Sept. 〈 in non-Latin alphabet 〉 . This man also upon the entreaty of Moses, it may be gathered verse. 32. stayed, and went not away; for it is not said here, that he departed, but made an offer to go only; and of his family we read again, Judge. 1. 16, &c. Ferus, who is plain for his stay, being overcome by Moses his importunity, saith, that Moses did not labor so much to have him stay, because he needed his direction, for he had the cloud going before him, and familiar collocution with God, but partly because he would not neglect the means, and partly to win Hobab unto God, who by going away might have been in danger of idolatry; so that he pretendeth direction, that he might give them, and promiseth benefit, but aimeth chiefly at his salvation: we being in this example taught, wisely to use the most persuasive motives to bring those home unto God, that are wandering; and to stay those, that are falling away. Procopius saith, that Jethro Hobabs father, the Priest of Madian being now dead, he would return thither to enjoy his Priesthood, and he will have Raguel to be the father of Jethro.

And they departed from the mount of the Lord three days journey, and the ark of the Lord went before them in those three days journey to search out a resting place for them, &c.] How the Arks going before them is to be understood, see above verse. 17. Mount Sinai is called the mount of the Lord, because, as the Cald. hath it, his glory was here revealed.

three days journey] That is, without pitching any tents, or resting anymore, then necessity required, to eat and drink, and sleep a little. In the Arks going before them these three days to seek them a resting place, there was a notable type of Christ, by whom we have rest to our souls, he rising again the third day for our justification, as he had before intimated, saying, I will cast out devils today and tomorrow, and the third day I shall be perfected, Luk. 13. 32. Thus Procopius, and Graeca Catena, adding moreover, that Christ upon the third day did so subdue death, and him that had the power of death, the Devil, that then what he had before said, began to be verified, be of good comfort, I have overcome the world; and ye shall tread upon serpents and scorpions. And as the Ark went here to seek a place of rest for them, so saith Oleaster, Christ went before to prepare a place for his. Rickelius considering their remove now from the mount of the Lord, will have the Church militant set forth hereby, from which we remove to that triumphant by three acts of faith, hope and charity, by keeping a threefold law, natural, divine, and positive, by the exercises of a way purgative, illuminative, and perfective, &c.

And the cloud of the Lord was upon them by day, when they went out of the camp. This cloud began first to be placed as the shield of God's protection over them at their coming out of Egypt, Exod. 13. 21. and here it is again spoken of, as still continuing, of the benefits and mysteries of which, see ibid.

When the ark set forward, Moses said, Rise up, Lord, and let thine enemies be scattered, &c. This is repeated Psal, 68. 1, 2, &c. and verse. 18. Christ is plainly spoken of as ascending, leading captivity captive, and giving gifts unto men; whence it may be gathered, that in this prayer of Moses he was respected, as set forth by the ark; for when he arose and ascended, the forces of our spiritual enemies were scattered, but his people were gathered.

And when it rested, he said, return, O Lord, to the many thousands of Israel.] The Septuagint, Return (O Lord) the thousands, the ten thousands of Israel; and in the Hebrew the words are, Return the many thousands, not to the thousands, wherefore the sense may be; cause the people weary of travel to turn to their rest, their tents being again pitched; or if the word, to be supplied, the meaning is, return (O Lord) and abide again upon thy Tabernacle, who hast hitherto removed thy cloud from of it, that the many thousands of Israel may have joy and comfort of thy being in the midst of them. And it is not unusual to understand this word to, as 2 Sam. 4. 2. 2 King. 25, 13. 2 Sam. 6. 11. And if we supply it thus, it best answereth to the prayer at the rising up of the Ark. Procopius noteth, that the enemies of God's people are here called gods enemies, and such as hate him for the terror of all such, what is done to one of them, is done to God. Rabanus saith, that herein is commended Prayer to the Captains of God's people at the beginning of every action or warfare. A like speech to this of God's resting, is Psalm. 132. 8. and 2 Chron. 6. 41. From the word returning, some gather that in travel the Ark went before them; but to return here is nothing else but settledly to rest and dwell amongst them, ceasing from further motion by travel in carrying the Ark.

CHAP. XI.

ANd when the people complained, it displeased the Lord, and his anger was kindled, and the fire of the Lord burnt among them, &c.] At what the people murmured it is not here said, but from the history before going it is gathered, that they complained of the travel, that they were put to three days together in a barren wilderness, so Sol. Jarchi. They complained doubtless that they were not dealt withal according to expectation; and therefore that God did not bear them so much good will, as he pretended, but brought them out of Egypt indeed: seeing they were now thus tired and consumed with travel: for of their weariness and faintness through much travel, see Deut. 25. 18. and that the complaint was amongst such is intimated, in that the fire is said here to have burned, and to have consumed them in the utmost parts of the Camp, that is; those that through weariness were cast behind; thus also Comestor. God had sent a fire out against Nadab and Abihu to destroy them, Levite. 10. And here again he sendeth down fire to destroy the murmurers for the labor of the travel, and ch. 16. against Corah and his company for rebelling; so that our God is terrible, as a consuming fire to sinners. But it is to be noted, that before the Law given and the Covenant made and confirmed by blood, Exod. 24. 8 [Note.] The people were not punished, but spared, notwithstanding their complainings, as Exod. 14. 11. c. 15. 24. c. 16. 2, 3. &c. c. 17. 2. 5. but since that time they were not spared, as Exod. 32. Levite. 10. and twice in this chapter, &c. 1 Cor. 10. This showeth that the state of those that live in sin, being through their calling by grace within the Covenant, as all the baptized are, is far more dangerous then theirs, that never had the word preached unto them.

For the mystery, Cyril Alexand. saith in these murmurers are figured out Apostates; who for that, which they are to suffer, or the pains, that they are to take for Christ in following him their Leader fall away from the truth embraced; to them God will be most terrible, destroying them in hell fire. Some expound their murmuring, as being for flesh; of which verse. 4. but that was plainly a different provocation from this, and Theodoret saith, they complained now, because they were grieved at the toil of this journey. By the severe punishment inflicted upon these murmurers we may see what a great sin it is: Chrysostom saith, he that murmureth is ungrateful towards God, and he that is ungrateful is blasphemous; and Bernard, it cannot be a small sin, because it hath been so greatly and often punished; yea Moses saith, your murmurings are not against me, but against God.

When the fire burnt them, they cried to Moses and he prayed, and the fire went out; and from this burning the place was called Taberah burning; that by the name the judgment might be remembered, and they deterred from murmuring again. The number that perished by this burning is not set down, whereupon Tostatus and Cajetan gather, that they were not many, but the fire burning some, the next unto them were moved with repentance, and cried to Moses, &c. Hereupon Lorinus the Jesuit groundeth praying to the Saints, and that not only living, but departed; but how rightly, seeing Moses, to whom they now cried, was living, let the Reader judge. They saw that Moses was very gracious with the Lord, and therefore they cry to him in this sudden danger, as now in the time of sickness the Elders of the Church are to be cried unto, and called for, that they may pray. The fire was quenched, Hebr. 〈 in non-Latin alphabet 〉 , was swallowed up, happily as some think, by the earth opening the mouth to swallow it, that it might descend to hell, where the wrath of the Lord burneth by fire continually: howsoever, it is meant, that it ceased.

And the mixed multitude amongst them fell a lusting, and the children of Israel wept again, and said, Who shall give us flesh to eat, &c.] Of this mixed multitude, see Exod. 12. 38. they were strangers that came up with them out of Egypt; these lusted for flesh, and by them the Israelites were drawn to the like, although for their murmuring a little before they had been severely punished, and driven to repentance, yet now they wept as discontented.

This showeth, that this was a different murmuring from the former, and not all one as some think; the first most probably was upon the way, and so the place named from the burning, Taberah was not the same, with that called the graves of concupiscence, v. 34. For it was no station, but a place in the way, as the way where Uzzah was smitten with death, was thereupon called Perezuzzah; and therefore chap. 33. where all the several stations of the children of Israel are capitulated; Taberah is not named. Who shall give us flesh, &c. By flesh here any other thing to be eaten is meant also, besides Manna, as appeareth, verse. 5. and therefore, Psalm. 78. 19. It is called meat, and there their sin is set forth to be double. 1 In desiring, and desiring exceedingly, as Psal. 106. 14. 2 In despairing, for they said, can God prepare a table in the wilderness.

We remember the fish that we did eat in Egypt freely, the cucumbers, melons, leeks, onions and garlic.] Fish did so abound in Egypt by reason of the river Nile, that it was a Proverb, there is an harvest of fish in Egypt; and Elianus saith, that in the time of the Summer heat, the waters abounding, the Egyptians caught fish, where at other times they reaped corn. They said therefore that they ate fish freely, that is, either catching them, or paying little for them. Or by freely, saith Ainsworth, may be understood in vain, as if they meant, that they commemorated this in vain not being like to have other supply: But I prefer the former exposition. Ferus saith, that they lied in thus saying, for the world will not afford anything for naught, but because they were so much affected to this food, they counted that which it stood them in as nothing. He also saith, that this desiring of flesh was a great sin. 1 Because they had their fill of delicate manna. 2 They had cattle to kill in abundance, but through covetousness they would spare them, and complain of want. 3 They must not have ordinary, but dainty flesh. Before the flood they lived without flesh almost two thousand years, but now men will scarce abstain from it two days together.

The Romans having conquered Italy, Africa and Greece, were content with so simple a diet, that none were so vilely accounted of amongst them, as Cooks; thus he adding also, because after they had spoken of flesh, they immediately mentioned the fish of Egypt, &c. That they were inconstant, now wishing for flesh, and by and by for fish, and such are all that loath the spiritual food. The cucumbers, melons: It is like that the fat grounds of Egypt did abound with these fruits, and herewith servants, and the common sort of people lived for the most part; and Pliny saith, that Tiberius a Prince was wonderfully delighted with the eating of cucumbers, so that he used all artificial means to have them even at times extraordinary. Leekes, garlic and onions are specially noted to have been highly esteemed of amongst the Egyptians; not for food, but for veneration, as Pliny saith, they numbered them amongst their gods, and sware by them.

But now our soul is dried away, there is nothing but this manna before our eyes.] By soul is understood the whole man, or the body, as in divers other places, or the life depending upon the soul, they complained, as if they were wasted with eating manna, which was indeed rare food, and so they show their loathing of it, through their being continually used to it.

For the mystery of all this, (seeing the things here spoken of, as longed after, by some of the Jews own confession, were but gross and unwholesome meats, for great fishes, saith Maimonides, being salted, and old are so evil meat, that it is not fit that a man should ever eat of them; and howsoever great fishes, cheese, onions, leeks, and garlic are so evil, that a man should eat but seldom of them and very little, and in Summer not at all) the mystery, I say, is to set forth carnal minded men, and how they loath the spiritual food of the soul, preferring the base things or hurtful of this life before it.

The people of Israel in their travelling on after the Law received, saith Ferus, figured out the carnal Christian having received the Gospel: for as they first murmured for the tediousness of the journey, and then out the loathing of manna, because they had none other food; so the carnal Christian is first tempted by the difficulty of the task imposed upon him, to hear, pray, understand, read and exercise in the Word, and to live accordingly; for finding it most hard to subdue the flesh unto the spirit, he distasteth the injunction, and as over-wearied letteth all striving anymore alone.

Secondly, by being continually used to heavenly Doctrine, he in the next place groweth to a loathing of that, having in it now little or no reckoning, and preferring the base things of this world before it. The first, to be weary of striving to do good is dangerous, for God was wroth at that complaining, and his fire destroyed some; but the second much more dangerous, for many more now perished. He that groweth weary of doing well may yet happily recover by the Word, but if the love of this heavenly food be turned into a loathing, and a being weary of it, there is no further hope, they are now near to the gates of death.

Rabanus by manna understanding also spiritual food, and by fish, &c. worldly things, saith, that the carnally minded had rather seek after worldly things through much asperity, then embrace heavenly, being offered to them in the sweetness of rest, even as the Israelites weary of manna, longed after other meat, the flesh-pots of Egypt setting forth the tribulation of labor, wherein the worldly are boiled, as meat in a pot, melons setting forth pleasures, and onions, &c. Which make water come out of the eyes, setting forth sorrows, in the midst of which the worldly are continually.

Rickelius by the mixed multitude, which began this murmuring understandeth the common sort, and by the Israelites following them, Priests and religious persons following in their ways of delight in these worldly vanities, and sinning hereby.

And the manna was as Coriander seed, and the color of it, as Bdellium, &c.] Here and v. 8. 9. the manna which they loathed, is described to show that they had no reason so to complain; for it was no distasteful, but most sweet and pleasant meat; see before Exod. 16. 14.

Then Moses heard the people weep throughout their families, &c. Here is shown both how general the discontent now was, and how openly they shown it, for they wept in their tent doors, at which God and Moses also were greatly offended, in so much that Moses maketh a grievous complaint, as being overburthened to have the charge of so mutionous a people committed unto him; preferring therefore to die, rather then to live, for they asked flesh of him saith Comestor in Scholast. Histor. In that he speaketh here of the people, as a burden too heavy for him, see what a burden lieth upon the shoulders of governors, and in that he saith, that God appointed him to carry them, as in his bosom as a nurse; [Note.] what the meekness of Governors should be towards the people: hereupon Maimonides saith, it is unlawful for a man to govern with stateliness and haughtiness of spirit, but with meekness and fear; but he must bear the toil of them, as Moses our master, as a nursing father the sucking child. There must be no contemptuous carriage in the greatest Governor towards the basest people, for they are the sons of Abraham, Isaac, and Jacob, &c. Moreover in that he saith, Why hast thou afflicted thy servant? Note that good rulers take to heart that which is done against God, as if it were done against themselves: it is Moses his affliction, that [Note.] the people murmur against God, over whom he was set: whereas Moses speaketh of his being bidden to carry them, as in his bosom, the like is said afterwards of God, that he did it. Deut. 1. 31. Chap. 32. 10, 11. whereas he wisheth death rather, then to suffer this misery still, although it may seem to come from impatience, and so to have been an infirmity in Moses: yet it is excused by Ferus and some others, saying, that Moses in this speech shown his faith, hope and charity; faith, because he spake so confidently with God; hope, because he laid open his grievance, which he would not have done, unless he had hope of help from him; and charity, because he talked familiarly with God, as one friend with another; and in saying, I cannot bear the burden of all this people alone: he speaketh not, as impatient, but as acknowledging his weakness and insufficiency, desiring a supply of some help. And in wishing death he only shown, that it was so grievoas to him to see these rebellions in the people, as that he had rather die, then by living to be enforced to see this still: moreover he prayeth for death, if I have found favor in thy sight; he would not die, but in God's favor. A man may not simply desire death, to avoid misery, or to enjoy Christ; but if it be the good will and pleasure of God; and hereby Moses was guided. Calvin yet saith, that Moses herein sinned grievously by impatience, although a most holy servant of God; by which we may see, whither flesh and blood will carry us, if we be not continually supported by God's grace. And Ferus saith, it may be, that he was carried by some passion: but his words being more clearly considered, it will appear, that he did nothing else, but pour out the miseries, which he had long born in his bosom, before the Lord, and show his faith, &c. I think, that Moses did not herein sin, both because he referred himself to the good pleasure of God, and because he is nowhere taxed, as sinning in this, but when he sinned about the waters of Meribah, he is. He was bold thus to utter his mind before the Lord for that familiar collocution with him, to which he was admitted. But it is noted from the word 〈 in non-Latin alphabet 〉 , thou, if thou dealest thus, being put for 〈 in non-Latin alphabet 〉 , that he was in some passion, so that he could not speak his word out, see the like, Deut. 5. 27. where the people being terrified say to Moses, speak thou, the same word 〈 in non-Latin alphabet 〉 being also used. Hereupon Sol. Jarchi saith, the strength of Moses became feeble, as a woman, when the holy blessed God shown him the punishments that he would bring upon them. For, kill me, Hebr. is, killing kill me, that is, kill me out of hand.

And the Lord spake unto Moses, saying, gather unto me seventy men of the elders of Israel, &c.] Because Moses had complained, that he could not bear the people alone, God satisfieth his desire herein by appointing others, as assistants unto him. He had assistants before of the chief of them, Exod. 18. but they assisted him only in temporal things, saith Ferus, and he wanted still some to assist him in spirituals, that is, in matters pertaining to God and to his worship, in all cases happening wherein the elders before appointed had no power, but those harder things were still referred to Moses alone: therefore God saith now, that he would take of the spirit of Moses, and put it upon some others, that they might join with him herein. And he biddeth Moses to gather them, and will have them such, as he knew to be elders, to show, that none are to enter upon a spiritual [Note.] calling, but through some Moses, that is, one set over before in spirituals; so that he is truly called, that is appointed by such to minister, otherwise not, although he pleadeth, that he was called of God. And they must be elders that must minister, that is, elders in understanding; for although a man wanteth years, if he hath wisdom, this maketh him an Elder indeed: if elders in years had been meant, every man by seeing could have known them, and he should not have needed to say, such as thou knowest to be elders; as both Gregory, Rabanus, and Tostatus reason: and Moses must know them to be elders, he must discharge a good conscience in gathering them, not taking any for affection, or indifferently, but such as were approved unto him, as the Bishop is also charged to do. The number to be taken were 70. as is most probable, from amongst the rulers before constituted, Exod. 18. and this number is agreeable to that, Exod. 24. 1. Moses is bidden to come with 70 of the elders to the mount, of each tribe six, for although 12 times six is 72, yet for the rotundity of the number they are commonly called seventy. In this number the memory of the 70 souls, that came into Egypt is maintained, and semblably after 12 Apostles representing the 12 tribes, 70 are sent forth more to preach the Gospel.

Such as thou knowest to be elders of the people, and officers over them.] By officers, the Targum Jonathan understandeth those that were over them in Egypt, so likewise Sol. Jarchi; the Sept. render it Scribes. Touching the 70 now appointed, Maimonides noteth, that of these 70 consisted the great Synedrion, continuing still from age to age afterwards, and keeping their court in the sanctuary. Amongst which, after the death of Moses, he that was the wisest was made the head, and he sat in the seat of Moses, and was called Nasi, the whole number then being 71, as here besides the 70 there was Moses, and on his right hand sat the next in wisdom, being called Ab-beth-din, father of the judgment Hall, and all the rest sat on both sides about him, he being still placed nearest to him, that was most excellent. And the Judges sat in the form of an half moon, so that the Nasi and the Ab-beth-din, might see them all. Besides, these there were two courts more, consisting each of them of 23 Judges, 1. at the door of the court of the sanctuary, and the second at the door of the mountain of the temple, and in every city, wherein there were 120 men, there was a court of 23, but if there were not 120, then it consisted but of three, but if there were not two wise men in any city, one skillful to teach the whole law, and the other to demand questions, and make answers, they placed no Synedrion there. For the supplying of the great Synedrion with able men from time to time, they of that court sent to appoint Judges in cities from time to time of such as were wise, meek and afraid to sin, and of these Judges were taken into the court at the door of the mountain of the temple, and from thence to that at the door of the court of the Sanctuary, and from thence to the great Synedrion, thus he, who also saith, they must all be priests, Israelites and Levites, whose genealogies were known. But it is generally held, as is said before, that they were 72. there being 70 with Moses, and two, viz. Eldad and Medad in the host; and the Interpreters of the Bible were 72, and according to this number were the languages, Gen. 11. as the author of that work de mirabilibus Scripturae inserted in S. Augustine's works showeth. Tostatus thinketh, that these were all of the Priests kindred, others of the tribe of Judah, but, as Maimonides hath it, they were rather chosen out of all the tribes, Levites and others. A Senate like to this was constituted at Athens, saith Eusebius, the fifth year, after the children of Israel's coming out of Egypt, called Areopagites. Plutarch saith, that Lycurgus would not have any made a Judge under 60 years, and that by the Law of the Calcidens none could be a Magistrate, or Ambassador, till 50. In Alexanders army, there was no leader under 60. And nature itself being mistress, rulers ought to be Elders, and the younger to be ruled, saith Plato and Aristotle. But yet such as are elders in wisdom and virtue are to be counted in this number, although under these years.

And I will come down and talk with thee, and take of the spirit which is upon thee, and put it upon them, &c.] It may seem, that for so much as God would put his Spirit upon them, there should not have needed so great choice of able men to be made; but it is to be understood, that the gift of prophesying is not habitual and permanent, neither could they hereby judge as often as they would: for even from Moses, who was fullest of the Spirit, divers things were sometimes hidden, till he had consulted with the Lord: and if they could by the Spirit know, how to judge at any time, yet a good choice was needful to be made of men every way venerable to move the people the more willingly to be ruled by them. At the door of the tabernacle these Elders are appointed to stand with Moses; for they might not go in, seeing they were not of the tribe of Levi, and at the door was the most public place, and so the fittest for them to be inaugurated to this office, that they might be in the more authority.

And I will come down] How the Lord came down to talk with Moses at the door of the tabernacle, see Chap. 12. 5. he came in a pillar of a cloud; and so it is most likely that he did now; yea he is said to have come in a cloud, verse. 25. that is, in a sign; the Cald. I will reveal myself.

and take of the Spirit which is upon thee, and put it upon them] The Lord meant not hereby, that the Spirit should be diminished in Moses, but that he would give them such gifts of the Spirit, as Moses had, fitting them to govern in matters concerning God and his religion together with him: not every spirit, saith Ferus, but such a Spirit as Moses had was needful for them, that is, such knowledge, faith, fervency, and diligence. As the Spirit of Elijah is said to have rested upon Elisha, when he had the like gifts of the Spirit. Moses, saith Sol. Jarchi, was like the lamp upon the candlestick, at which all the other lamps were lighted, and yet the light thereof not diminished: so likewise Philo, who saith, we must not by any means think, that there was now a division made of the Spirit, but as fire is taken from fire, 100 lamps being made to burn by it, and yet it is no whit diminished; so was the Spirit taken from Moses and put upon these Elders; so Rupertus also, and Ambrose, Tostatus, &c. instancing in John the Baptist, who came in the Spirit of Elisha, that is, having the like gifts. But if it were God's Spirit which is here meant, it may be demanded, why the Lord [Quest.] saith, I will take of thy Spirit, and notrather, of my Spirit. Augustine answereth, the Spirit of God in us is our Spirit, when we have once received him, although he be God's Spirit also. And therefore the Spirit on Moses might well be called his Spirit, and being taken and put upon the 70, be never the less in Moses, because God by his grace and Spirit can be as great in everyone, as it pleaseth him. Moreover in saying, I will take of thy Spirit, it was intimated, that they should not have so great a measure of the Spirit as Moses; but that he should be as their head, and they his parts, as it were, to which his Spirit should be diffused. From hence [Note.] we may gather, that none ought to be made Governors over the people in spiritual things, but such as have gifts and graces of the Spirit answerable to their calling. Petrus Damianus noteth further, that no man can give the Spirit, but God only, because he saith, I will take of thy Spirit; and that amongst Governors there should be all good concord and unity, seeing they all have of one and the same Spirit their divers gifts. But whereas Lorinus the Jesuit inferreth, that as Moses was then, so the Pope is now in respect of Governors in the Church, all their power is derived from him, as the Spirit upon these elders from Moses, let him show the like calling of the Pope to be head and fullest of the Spirit, and I will believe him.

and they shall bear the burden of the people with thee] This showeth, that Governors are not therefore set up, that they might have honor, but labor and care for the good of the people, honos is onus; Oleaster saith out of the Hebrews, that the true understanding of the Law was given by Joshua from Moses to these Elders, when as he had received it from the Lord in Sinai, and that they delivered it to the Prophets, and the Prophets taught it to the men of the great Synagogue, such as Esdras was, and others his fellows, who restored the law being almost obliterated to his first splendor, and therefore since where any Synagogue was instituted in Israel, 70 Elders were set over every Synagogue: yea Hilary saith, that Moses instituted 70 in every Synagogue, and acquainted them privately with the mystical understanding of the things of the Law, that they might teach others; and to this our Savior Christ alludeth, when he saith, the Scribes and Pharisees sit in Moses his chair. This learning of the mysteries of the law, they called Cabalistical, and it remained amongst the Doctors of the Synagogues. But that there were so many elders to every Synagogue is most improbable, seeing in some cities there were so few, wherein yet there was a Synagogue, that if seventy were set apart to rule, there would not remain seventy more to be ruled, that is, if there were in a City, as Maimonides had it before, but 120 men, or fewer, moreover where so few were, he saith, that there were 23, or three Judges only, and not 70 in any court, but one.

And say to the people, sanctify yourselves against tomorrow, and ye shall eat flesh, &c.] When they murmured before, complaining of their want, Exod. 16. and had manna and quail the first time sent them, they are not bidden to sanctify themselves, but here singularly they are, wherefore it is inquired, what is meant hereby? Some answer, that nothing else is meant, [Quest.] but that they should prepare themselves, and so the Cald. rendereth it, prepare yourselves against tomorrow: and this must be, saith Oleaster, by washing their clothes, being separate from their wives, and from all unclean things, as at the giving of the law: by repentance of their sin committed in murmuring, saith Cajetan, and Fonseca by fasting, abstaining from their wives, and from all worldly delights. But by this it remaineth yet unresolved, why they must sanctify themselves thus more now, then when the like occasion was before, Exod. 16. Lorinus the Jesuit saith, that this is required now, because they were ungrateful before for the great benefit bestowed upon them, lest being so the second time they should be severely punished. But that this could not be the reason, the sequel showeth, seeing that so soon as God had sent them flesh, he sent his judgments upon them, verse. 33. Sol. Jarchi saith, that by these words, sanctify yourselves, is meant, prepare yourselves for vengeance, as Jerem. 12. 3. the phrase is used, prepare them for the day of slaughter. And Tostatus saith, that the words may indifferently thus be understood, prepare yourselves for death; although he preserreth the former. But to me this seemeth the best, because all the speech here joined with the promise of giving them flesh, implieth an angry God, because ye have wept in the ears of the Lord, &c. and again verse. 20. because ye have despised the Lord, who is amongst you, &c. ye shall eat, till it come out at your nostrils, and be loathsome to you. For in saying thus, he could not mean, that they should dispose themselves to an holy and thankful use of this benefit, thus averting judgment, but that they should repent, and be humbled, that although they were smitten with the bodily death for their murmuring, yet their souls might be saved. When the Lord sent Manna and quail, Ezod. 16. he did not command them thus to be sanctified, because he meant not then to judge, but to spare them; but now intending to strike many of them with death, they must be prepared for it. It is strange, that God should be moved by this people's murmurings to promise to give them the thing which they desired: but Ferus inquiring into this rendereth divers reasons of it. 1 He did this for his goodness sake, which the malice of men cannot annihilate; whereupon Paul, if we be incredulous, he is faithful, and cannot deny himself, for by this goodness he doth good, and maketh his sun to shine upon the just and unjust. 2. To move the wicked to repentance, and if not, to condemn him the more justly. 3. That in giving them good things here, he may deall with them, as with men of this world, giving them nothing of the heavenly kingdom to come.

Ye shall eat not one day or two days, &c. but a whole month, till it come out at your nostrils, &c. Hereby it appeareth, that God would give them flesh in his wrath, and not in mercy; and so to wicked men the good things of this world are often given at their desire to their hurt; whereupon Augustine noteth, that he who would use the things which he would receive ill, doth not receive them, God having mercy upon him herein, and if he should have given them, it might have been feared, that whereas he would not give them in favor, he would have given them in wrath. This phrase, till it come out at your nostrils intimateth, that they should so greedily and to such fullness eat of it, that they should spew it up again, because that which offendeth the stomach being cast up with violence, cometh out not only by the mouth, but by the nose also: thus the benefits of God, saith Ferus, in the wicked have a curse going with them, and they are hurt hereby, their very delicates are irksome to them, when course fare is pleasant to the godly poor. [Note.]

And Moses said the people are 600000 footmen, and thou hast said, I will give them flesh, that they may eat a whole month: shall the flocks and the herds, &c.] A great question is moved here, whether Moses spake thus out of infidelity and sinned in thus saying? Some hold that he did, as Theodoret [Quest.] and Procopius, saying, that he was not only a Prophet, but a man; so likewise Cyril, saying, that there was a weakness of faith in him, as in Philip afterwards asking Christ, where should he have bread enough to feed so great a multitude. But Lyranus contrariwise, that Moses spake not thus out of infidelity, but as inquiring the way or means, how they should be fed; as the virgin Mary afterwards said, how shall this be, seeing I know no man? And this he saith is the common opinion of the Doctors: So likewise Tostatus: Saint Augustine saith, we may understand the words of Moses here, as of one inquiring rather how it could be, then distrusting that it could be; seeing the sentence of the Lord to him again was not such, as to revenge, but to teach. He also compareth this with the questioning of the blessed virgin Mary: Zacharias questioned likewise, and he was punished, but Mary satisfied, for God looketh not to the words, but to the heart? And this is followed by Rabanus, and Ferus, &c. and is certainly the most charitable construction hereof, although merely from the Lord's not punishing or taxing of him now, as after at the waters of Meribah; it cannot be concluded that he sinned not, seeing the children of Israel were not punished for some of their murmurings, which notwithstanding were great sins. That at those waters was more public, and therefore for examples sake to be punished; this more secret between the Lord and Moses alone, and therefore passed over. The main thing, that may persuade, that Moses sinned not now, was, as August. hath it, the Lord's telling him, how he would do it, and not checking him for his demand: but what are the Lord's words here following, v. 23. Is the Lord's hand waxed short? thou shalt see now whether my word shall stand or not, but a rebuke of Moses, as if he doubted whether the Lord could do this great thing or no. There is no error then in holding that Moses sinned now by distrust as afterwards; and yet Joseph. in writing this story, is so wary of setting down anything to the impeachment of Moses. Whereas he saith not only, they not believing, and one demanding, how so many thousands could be fed, God said, &c. as in the text, but Moses himself saith, that this demandant was Moses: Whereas he saith not only, shall the flocks and herds be killed to suffice them; but also shall all the fishes of the Sea be gathered together; when as the Lord had spoken only of flesh, wherewith they should be filled: It is to be understood, that there is a flesh of fishes, as well as of beasts, and of these in particular, and not of kinds Moses speaketh, because they had said, verse. 5. We remember the fish in Egypt, &c.

And the Lord said, is the Lord's hand now waxed short, &c.] Hereby is meant nothing else, but is the Lord's power diminished, or is he unable to do anything, so Esa. 49. 1. the same phrase is used, and Esa. 50. 2. Is my hand shortened, that it cannot redeem, or have I no power to deliver? where the last words serve to explain the first. see Jos. 4. 24.

And Moses went out and told the people the words of the Lord, and gathered the 70. &c. This shows, that if Moses doubted before, he now believed, and did not as the Prince, 2 King. 7. reply, as if it had been impossible. Because the Lord had talked with him in the Tabernacle, he is said now to have gone out into the Tents, to choose out these Elders.

This being done and they placed about the Tabernacle, the Lord descended and took of the spirit of Moses, and put it upon them, and they prophesied, and ceased not. Here that was accomplished, which was before promised; and this is a thing, that commonly followeth upon the receiving of the spirit; as Joel 2. 29. Act. 2. 18. Act. 19, 2. 6. 1 Sam. 10. 6. 10. To prophesy is not only to foretell things to come, but sometimes to expound the holy Scriptures, and to set forth the Word of God, and sometimes to praise God, as Zechariah prophesied.

And of this last their prophesying, here is most probably understood. For the last words, and ceased not: so rendered also by the Chaldeans in Hebrew is 〈 in non-Latin alphabet 〉 , they added not, which are expounded by some, they prophesied that day, to show their calling to be of God; but the thing, about which they were to be employed, being the government of the people and not prophesying, they added not, they proceeded not to prophesy anymore after this day, but intended government, which is also a gift of the Spirit.

Pagninus, and Cajetan also following this Exposition, say, that they prophesied this day with a certain gesture of the body, per modum Enthusiasms, as men wrapped by the spirit. And for this Exposition maketh the Septuagint, rendering it, they added not: But the word 〈 in non-Latin alphabet 〉 seemeth not to come of 〈 in non-Latin alphabet 〉 , to add, but of 〈 in non-Latin alphabet 〉 signifying finire, deficere, congregare, &c. and yet 〈 in non-Latin alphabet 〉 is also noted by Pagninus to signify the same. And if so, then according to the proper meaning of the word, it may be rendered, They ceased not; that is, according to Lyranus, and Tostatus, they spake by the Spirit extraordinarily at that time, and afterwards the spirit failed not in them, but hereby they were continually enabled to judge in the hard matters brought unto them; so that Moses needed not alone from hence forward to be cumbered with them all. And to to this do I subscribe.

And there remained two of the men in the Camp, the name of the one was Eldad, and the other Medad, &c. and they prophesied in the Camp, Upon what occasion these two came not up to the door of the Tabernacle is uncertain; Petrus Comestor, whom many follow herein, saith, it was out of their modesty, they thinking themselves unworthy of this office; and therefore keeping close, as afterwards Saul, when he was chose King, hid himself amongst the stuff. Others think, that the names of them all being written down in papers, and committed to Officers to warn them to appear, through the negligence of the Officers sent out to call them, these two were forgotten, or happily they made not so much haste to come, when they were called, and so were prevented by the Spirit coming upon them. I cannot subscribe to either of these, because if they had refrained purposely as unworthy, it would have been mentioned; and it is not to be thought, that either the officers or they would have been so negligent, as not to warn, or not to come being warned with the rest, the business being of so great moment. It is therefore doubtless to be imputed to a singular providence of God laying some infirmity upon these two at this time, to stay them from coming, for a mystery herein intended, viz. that by the Spirit coming upon them, might be figured out the Spirit given to some of the Gentiles, viz. the Doctors of the Church, being, as it were, without in the army, and not in the Tabernacle of the Jewish Church: or rather the Spirit sometimes given to some of the Laity to prophesy, as well as to those of the Clergy, when God pleaseth; for the first of these is Procopius, for the other Turrianus. For the manner of Moses his choosing these Elders, Sol. Jarchi saith, that he wrote in 70 scroules; an Elder, upon each of them; and upon two, these words, a part; then putting them together, he caused six men, whom he chose of each tribe being together 72 to draw everyone a scroul, and he that drew a scronl with this inscription, an elder, was sanctified to this office; but he that took out a paper with this inscription apart was not chosen, but Moses said unto him, the Lord will not have thee. This indeed is a pretty fable, but of whom did the Rabbin learn it? For we see here, that they were not chosen by lot, but Moses singled them out, whom he knew fittest. And no less fabulous is that of Jerome, followed by Comestor and some others, that these two, Eldad and Medad were the brethren of Moses by the father, but not by the mother; for Amram his father after aftet the Law given against incestuous marriages by the persuasion of Moses, his son, put away his wife Jochebed, being his aunt, and married another, by whom he had both these; and whereas the time disagreeth, for this law was but lately given, and if hereupon he had put her away and married again, the child begotten in this second marriage could not have been above a year old; Comestor to help this feineth, that Moses had the Law revealed unto him 40 years before this, and then it was, that he drew Amram to this divorce. But all this is rightly slighted and confuted by Tostatus. And of the same sort is that of Rabbi Solomon touching the thing that they prophesied of, viz. that Moses should die in the Wilderness, and Joshua should bring the people into the land of Canaan: of their prophesying one made a book, saith Sixtus Sennensis, out of which Hermas, the disciple of Paul alleged this saying, the Lord is nigh to those, that turn to him, as it is written in Eldad and Medad; but I pass over these things, as uncertain traditions, as also that of the Hebrews, that these men were the brethren of Moses by the mother, but not by the father; who they were, and what they prophesied is not expressed in the sacred history, and therefore we must be content to be ignorant of it. Only as was said before of the other 70, it is likely, that by their gesture and utterance in setting forth God's praises, it was apparent to all men, that the Spirit was upon them. For the signification of these names Jerome noteth, that Eldad signifieth solitary, and Medad measuring.

And there ran a young man and told Moses, saying, Eldad and Medad prophesy in the camp. And Joshua said, My lord Moses forbid them.] It is a tradition of the Hebrews, that this young man was Gershon the son of Moses, as Lyranus hath it; but that is uncertain. It is most probable, that it was one, who belonged to Moses, and now seeing so strange a thing to happen in the host, he thought it necessary with speed to acquaint his master with it; for rulers must have servants and officers abroad, ready upon all occasions to certify them of all occurrences, as Mecoenas sometime counseled Augustus, that he should have, that he might know the affairs of his empire, and reform and do, as was needful for the preservation of the state, but all things, said he, related by them are not to be believed, but diligently to be considered, for many of them either through hatred of some, or in favor of some, or because money being asked by them hath been denied them, will load them with some false crime of sedition in deed or word, and for thee to give credit slowly may be to thy no great damage, but by hastening it may come to pass, that thou mayest commit some irreparable sin. In this young man, that brought this news to Moses, there was nothing reproveable, but Joshua faulted by envying their endowments with the Spirit for his Masters sake. For Joshua, the servant of Moses, one of his young men, some render, Joshua the servant of Moses from his youth; but the word translated, of his young men, is of the plural number, and therefore agreeth best with that reading. It is likely, that as the Apostles afterwards, seeing some to cast out devils, that followed not Christ, forbad them, for which he reproved them, as thinking it an indignity to their Master; so Joshua here seeing that these men came not up after Moses to the tabernacle, thinking it an indignity to his master Moses, as if they would affront him, and take upon them, as his equals, seeing they spake by the Spirit as well as he, solicited him to forbid them. The nature of man is impatient of equality to themselves or others, whom they [Note.] follow, they that are lifted up envy that others inferior to them should rise to their height, as also the disciples of John envied Jesus in respect of John, complaining to him, that he had more followers. It is barely related here, that a young man told Moses, that these two prophesied, but what they spake of, is not said; yet the Targum Hierosolymitanum saith, Eldad prophesied thus; Moses, a Prophet, a Scribe of the Israelites is gathered out of the midst of the world, and Joshua the son of Nun, his disciple shall administer the matters of the army after him. But Medad prophesied saying, Behold quail come from the Sea, and are an offense to Israel; Both together prophesied, saying, In the last end of days Gog and Magog and their armies shall ascend to Jerusalem, and shall fall by the hands of Christ himself the King, and with so great a slaughter, that for seven years together the children of Israel shall burn their arms of War, not going out to plow or to prune trees, which how credible it is, let the Reader judge. For Joshua his desiring of Moses to forbid them, the Targum Jonathan saith, Joshua said, My lord Moses, request mercy from before the Lord, and forbid them the Spirit of prophesy. For the envy of Joshua shown herein, and taxed by Moses in the next words, there are some, that say, he spake not thus out of envy, but out of a fear of sedition, such as was afterwards in Dathan and his fellows, if these were suffered. But others better hold, that Joshua spake out of envy; some extenuating the fault, as Tostatus, because he sought not his own, but the glory of Moses the chief Prince, lest his glory and authority should by any means be diminished, and because that being reproved by Moses he presently held his peace. And some calling it a preposterous and foolish zeal, but flowing from a good fountain, as Calvin: for Joshua, saith he, feared, lest if anything were detracted from the excellency of Moses, the grace of God would be dissipated and come to ruin, and therefore in standing for the right of Moses, he would provide, as much as in him lay, for the safety of them all, but out of his immoderate love of Moses sprung something turbulent.

And Moses said unto him, Enviest thou for my sake, I would that all the Lord's people were Prophets, &c.] By this reproof of Moses it appeareth, that the zeal of Joshua was preposterous and evil; it was zeal, as Ferus saith, saith, but not according to knowledge, it was a carnal zeal, for we should not envy the grace of God to any man, or that any man should do good, but we should rejoice in it. Moses therefore and not Joshua must be our pattern herein, who shown, that he was zealous for God's glory and not [Note.] for his own; faithful to the people, and not for himself. He cared not, how his worth was extenuated, so that all the people by more excellent holiness might please the Lord; for this was a thing, that he would count a benefit and no hurt unto him. For these words, I would. Hebr. is, who will give, that all the Lord's people were Prophets? An expression of his most earnest desire. Both the Cyrils, Procoplus, and Theodoret expound this as prophetical of the Spirit given in Pentecost, Act. 2. and afterwards in baptism.

And Moses gat him into the camp. he and the elders.] The Elders being thus initiated into their office at the Tabernacle, return to their tents in the camp, as Moses also did, and from hence forward they were called the great Synedrion or senate of 70, to whom all hard causes were brought, as formerly to Moses, as the revolt of any city to idolatry, the rising up of any false prophet, the high Priest questioned upon matter of life and death, an elder questioned for rebellion, the suspected wife, who was to drink the bitter water, Numb. 5. &c. But every least court might judge of money matters. Moreover to this Court belonged the setting up of a King, and the making of a lesser Synedrion for any tribe or city, and to judge of the enlarging of any city or the court-yard, and the sending forth to war. Their returning to the camp, saith Ferus, ought to teach us, when we have [Note.] received gifts, to come forth amongst the people to do good amongst them herewith.

And there went forth a wind from the Lord▪ and brought quail from the sea, and let them fall by the camp, &c.] Tostatus saith, that this great miracle was wrought by the ministry of the Angels, of whom very many were employed to bring them in. But Ferus better, God's Almighty power herein appeared, that without sending forth his Angels or any army, but only a wind, he brought in so many millions of quail instantly. What this wind was, is shown Psal. 78. 26. God sent an east wind and brought in a south wind by his strength, which may be noted, to be contrary to the nature of quail, because, as Pliny hath it, they are not wont to fly with a south wind, as being more heavy, but always with a north wind. The place, from whence the quail were brought, was the sea, that is, as is most probable, from the Arabic bosom, where there use to be abundance of them beyond the Red Sea, southward and somewhat west. Hugo saith, that the quail now brought, were not little, such as we now have, but greater, being called Kings birds, or curleii, or currelii, from running. Sapient. c. 16. they are called ortygometrae. Haply these were greater then ordinary, but they were quail, not other fowls; & yet if they were as small, as ordinary, the miracle was the greater, that so many thousands hungry of flesh also should be satisfied, and overfilled with them. Mystically Rabanus noteth, that God fed them not with beasts or fishes, but fowls, to teach them by these carnal things granted them at their desire, which although they had their original from the waters, yet fly in the air, to be heavenly minded, and to have their minds lifted up to things above, as it is commanded, Col. 3. 1.

For, let them fall, Hebr. is 〈 in non-Latin alphabet 〉 , he spread them, or sent them down, and they were round about the camp, as it were a days journey on every side, and two cubits high from the earth. This was breast height, saith Solom. Jarchi, so that they needed not to stoop down to take them up, or reach up their hands to catch them, which was a singular providence of God towards them, though most unworthy for their murmuring, in that they could so easily gather their food.

And the people stood up all that day, and all that night, and all the next day, and gathered quail, he that gathered least gathered ten homers full, &c.] What the Homer is, see before Levite. 27. 16. about 10 bushels, so that each one had about 30 bushels, which being laid together made an heap, and therefore the Cald. rendereth it heaps, and so the word is used, Exod. 8. 4. The quail being gathered in this great abundance, they are said to have spread round about the camp; the Sept. have it, they dried them for themselves: but Munster and Vatablus, that they put them round about in nets, or other devices, which they had to keep them alive, till they had spent most of them. But how they should keep them alive so long, I cannot see; it is more probable, that they killed them, as they took them, and having taken out their garbage, they salted them and laid them abroad to be dried, that they might keep: Whereas Philo saith, there came new quail every evening all that month, it is contrary to the sacred history; for they came but at this time only, and such a quantity as was now gathered, might well suffice them for a month. And it is not unlikely, but that they grew at the last stale and unsavory, insomuch, as that being eaten, they made the stomach sick, and were cast up again, as was threatened, that they should come out at their nostrils.

And whilst the flesh was yet between their teeth before it was chewed, the wrath of the Lord was kindled, &c.] The vulgar Latin for these words, before it was chewed, hath it, and this kind of meat failed not: so likewise the Sept. 〈 in non-Latin alphabet 〉 , Hebr. before it was cut off; and it may be expounded either before it was cut off from their mouths, that is, failed, or before it was cut by chewing, that it might go down and be digested: but this latter is rather to be preferred, because it is said yet to have been between their teeth; and Psal. 78. 30. it is said, the meat was yet in their mouths. God sent not this plague, saith Cazkuni, till that he had fully fed them all, that none might say, he cut them off, because he could not feed them. The plague, wherewith in his anger he smote them, Ibn Ezra will have to be that of the pestilence; but Tostatus, Isidor, Beda, Hugo, &c. the plague of fire burning them, and some of that fire spoken of before, verse. 1. by way of anticipation, but that hath been already confuted; and because it is said to have been a very great plague, it is most probable, that it was not fire, but the pestilence haply bred of the stink of these fowls growing stale, and of corrupt humors engendered by over-much fullness; and of this last Fonseca speaketh. The time when was not, till about the end of this month, and yet within that time, not after it, because the flesh was still in their mouths, when they were smitten, Psal. 78. 31. the fat of them are said to have been smitten, that is, the chief and most greedy and gluttonous. For those that are gluttonous then, and so addicted to the belly, [Note.] there is a punishment coming from the fierce anger of God, and for them to have plenty, wherewithal to gormandize is not to enjoy a blessing from God, but to be the nearer to a curse and a plague.

And he called the name of that place Kibroth-hattaavah, because there they buried the people that lusted.] Kibroth hattaavah signifieth graves of lust, and therefore was an apt name for these graves where these lusters after flesh were buried. He called; that is, Moses called, that by the name this plague might be remembered, and the like sin afterwards dreaded.

In that they, which had eaten Manna and lusted after this, for flesh, were thus destroyed by the plague of God; Ferus mystically noteth, that they, who after grace received turn carnally minded again, shall be destroyed of the Lord. He that putteth his hand to the plough and looketh back, is not fit for the Kingdom of God.

From Kibroth hattaavah they go on to Hazeroth and abide there, this was eight miles. Hazeroth, signifieth courts, or entries; H. Bunting saith, caves, having long grass at their mouth. Ambrose speaketh of this name, as signifying blessednesses, teaching hence mystically, that we shall rise out of our graves to eternal bliss. But not Hazeroth, but Ashrai signifieth blessednesses; yet the allegory may hold, we shall go from our graves to the entry or court of heaven at the last day, and stay there, have our abode there forever.

CHAP. XII.

ANd Miriam and Aaron spake against Moses, because of the Ethiopian woman, whom he had married. In speaking of Zipporah, whom Moses married, Exod. 2. 21. I have brought many authors affirming her to be the Ethiopian here meant, the Chaldeans for Ethiopian hath, a fair woman, whom he married, and rejected, or companied not withal; because as the Rabbins have it, he often came to the most holy place to speak with God, and when the people were to come to hear God speak, they were forbidden to come at their wives, Exod. 19. 15. so that according to them the quarrel about this Ethiopian, or contrariwise fair woman, whom Moses had married, was for that he did not live and bed, as an husband with her, by reason of his often going to speak with God: of this she complaining to Miriam and Aaron, they took her part saying, that they were Prophets as well as he, and that the Lord spake to them, and yet did not refrain from conjugal society. But Rab. Abraham, that she was black, and when she complained of her husband Moses, as was aforesaid, they told her that she was black and ill favored; and for that cause it was, and not for his going to speak with God, that her husband refrained from her, thus they. But others better, that after the spirit given to the seventy, and the quail brought, and the judgment shown upon those that had murmured against Moses, the wife of Moses, as is most probable, coming to have some speech with Miriam, who happily might say, now there were many equal unto Moses, because they had the spirit as well as he; she contrariwise extolled her husband, as being superior to them all still, and to her and Aaron also; to the hearing whereof Aaron coming, he took in with Miriam, and Moses with his wife, and so there was an hot contention amongst them. But of all others Calvin speaketh the most probably of this conttoversie, that it was about the principality, they envied that Moses was still the chief and head of all; and against this they objected his marrying with an heathen woman, an Ethiopian, and not of the holy seed of Abraham, for which it was unfit, that he should be their Prince and ruler; Aaron being rather to be preferred, who was both for his own person and his wives every way without exception, and for this exposition make the words of v. 2. here following. God spake by Aaron as well as by Moses, but Moses in one part of him, that is, in his wife was vile and base, for she was an Ethiopian, why then should he be thus set up above all, and not rather Aaron.

Thus also Ferus, who saith, when they saw Moses yet more graced, 70. Elders being enlightened by his spirit, they envied him, and sought occasion to speak against him by his Ethiopian wife. Yet indeed there was no reason, for he married her in the time of his exilement, as Joseph had done in Egypt before, and before the Law given, and she had now embraced the true faith: Before were the murmurings of the common sort set forth, now the muttering of the chief against Moses. It is a marvel that Miriam the sister, and Aaron the brother, both extraordinarily graced and advanced for the sake of Moses should do thus; for Aaron was high Priest, and God spake often to him, as to Moses, and Miriam was a prophetess, Exod. 15. 20. wherefore they two are spoken of together with Moses, as leaders of the people, Mich. 6. 4.

But as the meaner sort is prone to fleshly lusts, and worldly desires, [Note.] so the greater are most prone to ambition. Miriam it seemeth began to expostulate, because she is first named, it appearing hereby still, that the devil prevaileth most with the weaker sex, and that they are most ambitious and contentious.

And they said, hath the Lord spoken only by Moses, hath he not also spoken by us, and the Lord heard it.] R. Solomon addeth for explanation, according to his opinion, as before, That Moses should abstain from his wives company. because the Lord spake by him, anymore then we? But they aimed at superiority [Note.] in saying thus, and being proud of their own gifts sought to extenuate his, by whom they came to that they were; as still to this day they that have been instructed come at the last through pride to contemn their teachers, thinking themselves as good or better then they, to the breeding of no small trouble in the Church of God: and the Lord heard it, that is, although Moses out of his meekness regarded not their speeches against him, but passed them over; yet God, who taketh that which is done against his faithful servants, as done against himself, observed it, and was wroth therefore. It is to be noted also, that he heareth all that is said, although [Note.] but in secret: what or when the Lord spake to Miriam is not shown in the sacred History, but only that she was a Prophetess: but the Hebrews ascribe a Chimicall book unto her, wherein her revelations were set down; but this hath long ago been rejected, as a fiction, neither did she utter anything that we know of by the spirit, but the song, Exodus 15.

Origen supplying their speech here thus, this oughtest thou not to have done, (O Moses) to take a wife of the seed of Cham, but of the holy seed, of the seed of Levi, will have the mystery of it to be to set forth the envy of Jewish Synagogue, when the Lord took the Gentiles like an Ethiopian in blackness of sin and superstition to be his Church and Spouse, because they observe not the legal rites, and he saith, that Moses was never so much commended, as now after his marrying of this Blackamoore commemorated.

Rabanus maketh the like mystical application; the Law set forth by Moses is married, as it were to the Gentiles, the Church amongst them; the Jewish Synagogue set forth by Miriam and Aaron hath indignation at it, pleading that God hath spoken by them, and finding fault that we have no circumcision of the flesh, but of the heart, no sacrifices but of praise, nor feast days, but of the unleavened bread of sincerity: but God permitteth Moses still to keep with the Ethiopian, his words with the Gentiles, and Miriam is smitten with leprosy, the Synagogue is in a fowl and filthy case through infidelity and many absurd opinions, that they are fallen into, but as she was separated for this but 7 days, and then returned into the Camp, so the Jews shall not always continue in this foul case, but at the end of the world be converted and saved. To that of Origen, agreeth Procopius, and Ambrose saying, that it was plainly a mystery of their derogating from the people their brethren in the latter times.

Now the man Moses was very meek above all the men upon the face of the earth.] This is added here both to show, that he had no way provoked them to this contumely, but by his meekness and humility had given them cause to love and to praise him: and also that he sought not to revenge himself, but did patiently suffer them. That we might from him learn meekness, [Note.] which is singularly commended, Matth. 11. 28. and not to seek to be avenged for injuries, seeing God taketh his part, that avengeth not himself. Hereby saith Chrysostom, a man may be most certainly known to be endued with reason, if he be meek and gentle, and modest and quiet. Greg. Nyssenus praising Basil for his meekness compareth him with Moses, calling him 〈 in non-Latin alphabet 〉 , a common example to all that look at virtue. Claudian speaketh of meekness, as being a likeness to God. When we are overcome of every gift, only meekness maketh the gods like unto us. This praise of his own Moses was enforced to write for our learning, as Samuel afterwards justified himself, and Paul to the Corinthians praised himself, yet at sundry times he was very angry, Exod. 11. 8. 6. 20. 32. 19. Levite. 10. 16. Numb. 16. 15. 31. 14. &c. for if there be no anger through zeal, and courage for God and against sin, this is not meekness but pusillanimity and baseness. And as Moses relateth his own virtues, so likewise his unadvised anger and unbelief, Numb. 20. 10. Psal. 106. 32. 33.

And the Lord spake suddenly to Moses, Aaron, and Miriam, come out ye • three, &c.] This sudden speaking was to show the greatness of his anger; as when a man calleth his servant hastily, whom he meaneth sharply to rebuke, Ps. 64. 7. Mal. 3. 5. Ps. 50. 19, 20. He called them suddenly to the Tabernacle, saith R. Solomon, that being taken in their legal pollution, Aaron by companying with his wife, and Miriam with her husband, as Moses did not, they might be confounded by that very thing, for which they spake against Moses. But this is fabulous, saith Tostatus, the true reason hath been already yielded. And to the Tabernacle he called them out of the camp to reprove Aaron and Miriam there apart from the people, having regard unto their dignity for their high place, in which they were that they might not be exposed to contempt; so Ferus, and Lyranus who inferreth hereupon, that Priests ought not to be made to do penance publicly.

It is a rule also of Saint Augustine, that a Prelate having offended in government should not be to ask forgiveness of those that be underhim, lest whilst humility is too much intended, the authority of ruling be broken. The reproving of them publicly also might have been prejudicial to Moses, if it had been opened before the people, how his own brother and sister had spoken against him, they being apt to be moved by examples, and specially of those, that were in so high place, and so near to him, to inveigh against him also.

Their being called to the Tabernale, and Moses with them, that there they might be reproved before him, may mystically serve to set forth our being called before our own conscience for our sins, the law set forth by Moses, being here urged against us, that we may see into our sins and repent of them.

And the Lord came down in a pillar of a cloud, and stood in the door of the Tabernacle, and called Aaron and Miriam, &c.] Of God's descending in a cloud, see in divers places before; but it is to be noted, that they three being come to the Tabernacle, the Lord bade Aaron and Miriam only to stand forth, because he was to speak of the praises of Moses, he would do it therefore, as it were behind his back; because as Gregory hath it, when a wise man is praised to his face, he is lashed in his mind.

If there be a Prophet, I the Lord will speak to him in a vision, &c. but my servant Moses is not so, who is faithful in all my house, &c. Here the Lord showeth three ways of his speaking to Prophets, 1. by vision, as to Abraham, Gen. 20. 7. chap. 15. 1. and to Jacob, Gen. 46. 2. and to Ezekiel, chap. 1. 1. and the rest of the Prophets. 2. By dreams, thus he spake to Jacob, Gen. 28. chap. 31. 11. to Joseph the son of Jacob, and to Joseph the husband of Mary, &c. 3. Mouth to mouth, or face to face, as to Moses; of which, see before, Exod. 33. 11. and letting him behold the similitude of the Lord, that is, his back parts, as it were, some more glorious appearance of his, then hath been granted to others to see, Exod. 33. 23. Betwixt Moses and other Prophets, the Rabbins observe, that there were these differences; 1. Moses heard God speaking to him without terror surprising him, as one friend may hear another; but other Prophets not without great terror troubling and almost exanimating them, as an horror is said to have come upon Abraham. Daniel fell down, as a dead man, see the like touching Zacharias and John afterwards. 2. God spake to other Prophets by his Angels, but to Moses not so, but mouth to mouth. 3. Moses had all things revealed plainly to him, other Prophets darkly, so that after they had seen or heard the thing, they needed the Spirit to expound it. 4. Others waited and prepared themselves, till the Spirit should come upon them, being joyful, and using psalteries and harps, as Elisha, when he desired to prophesy, called for a minstrel, and then sometimes the Spirit came upon them, and sometimes not: but Moses could go to the Lord and so prophesy, whensoever occasion required, as Numb. 9. 8. He was as the ministering angels; other Prophets when the Spirit had done speaking by them at any particular time, went to their tents and to their wives; but Moses, because he always prophesied, and was sanctified, as the Angels, and had his heart always fast bound to God, and the skin of his face shone, returned not to his first tent, but was separated from his wife forever; so Maimonides, who also saith, that prophesy resteth not, but on a wise man, great in wisdom, and mighty in his virtuous qualities, that his corruptions prevail not over him in anything, but he prevaileth by his knowledge over them continually, and when the Spirit cometh upon such, his soul is associated to the Angels, and he is turned into another man, knowing also, that it is so with him. But in these things, howsoever some be most true, yet that he lived always separate from his wife after this, they may believe that will, for no such thing is revealed; and that God spake not to him by Angels, is confuted by the Apostle saying of the Law, it was ordained by angels in the hand of a Mediator. Eugubinus, besides the three kinds of revelations to Prophets here spoken of, saith, that there are two more; one by vision, when a thing is seen, not as it is, but darkly in some other thing, after the manner of a riddle, as Ezech. 2. 8. he is bidden to eat a book; so likewise John, Revel. 10. 20. another by certain images or representations, touching which Maimonides saith, that when the Prophets had seen them, by and by the interpretation was written in their hearts, as the ladder, which Jacob saw, and the living creatures, which Ezekiel saw, the seething pot and almond rod, which Jeremiah saw, and the flying book and Ephah, which Zacharias saw, &c. Andreas Masius rendereth a reason, why Moses was thus singularly honored above all other Prophets, viz. because he was God's interpreter, and by him the law was given, that it only might be counted most holy of all men, till the coming of Christ, and no Prophet afterwards might institute any other, but all place their labor in explaining it only. But that Jesus was above Moses, the Apostle teacheth, Heb. 3. 2, 3, &c. and so all after his coming were to have respect unto him, as pointed at in Moses and his laws. For if Moses had plain revelations, Jesus much more, because he was in the bosom of the Father, and learned not by visions, or by speech of mouth, but knew all things clearly together with the father, having the Spirit without measure, and the fullness of the Godhead dwelling bodily in him. In that this was the issue of Miriams and Aaron's calumnies against Moses, see, saith Rabanus, what detractours get by their detractions, what punishment to themselves and praise to him, from whom they unjustly detract, filthiness to themselves, glory to him; reproach to themselves, to him magnificence.

Moreover in that God's revealing of his will to Moses plainly is here spoken of after the mention of the Ethiopian woman, whom he had married, he mystically noteth, that when Moses came to us Gentiles, as an Ethiopian, things were not held in darkness, or as it were, in riddles any longer, but all the mysteries of the Kingdom of heaven plainly opened, that is, when we embraced the faith, and were made the Church of God, and had his Word committed to us. For now Manna is shown plainly to figure out Christ, who is meat indeed, and likewise the rock yielding water in the wilderness. And herein Rabanus followeth Origen, who useth the same words.

Wherefore then were ye not afraid to speak against my servant Moses? Heb. against my servant, against Moses, that is, saith Sol. Jarchi, against my servant, though he were not Moses; or against Moses, though he were not my servant, ye should have been afraid to speak against him. There are two things from hence to be noted, that one should fear to speak against any of God's servants, and especially against any set in authority. 2 Pet. 2. [Note.] 10. so Ferus.

And the anger of the Lord was kindled against them, and he departed] That is, he turned from them, as being exceedingly incensed, so that he resolved to smite, and not to hear any interceding to spare. Ferus noteth, that God is said twice to have been angry with them, (and so it is in the vulgar latin, [Note.] here, and verse. 2.) first because they sinned; secondly, because they persisted in this sin and repented not, and now he shown more anger then before; persisting in sin then provoketh God more, then sinning.

And behold Miriam became leprous as white as snow, &c.] This was the worst kind of leprosy and most incurable, as we may gather, Exod. 4. 6. 2 King. 5. 27. of this it is spoken again, Deut. 24. 9. as a judgment to be remembered. Why Miriam was smitten and not Aaron, Theodoret rendereth these reasons; because her fault was greater, forsomuch as a woman ought to be subject, and Aaron was high Priest, and therefore not to be made unclean by the leprosy, of which the Priest was to judge; and because to see another punished was terror enough to him: and lastly, because he interceded for his sister, it appearing hereby, that he was penitent for this offense. But the chief reason was indeed, because Miriam had offended most, and began in this contention, as is intimated by her being first named, ver. 1. that women, who are most apt to vex men with their tongues, might learn by this example, to take heed of railing, as Ferus hath it; who also noteth, that it was a punishment answerable to her sin. For [Note.] a detractour is truly leprous, he hath a corrupt heart, and sendeth forth a stinking sent from his mouth, infecteth others, and shall be cast out of the new Jerusalem.

For the mystery, it hath been touched before, that the Jewish Synagogue being offended, and speaking against the Church of the Gentiles is judged of God, and shut out, as laboring with a spiritual leprosy, &c. Now if God did so severely punish speaking against Moses, what shall become of those that despise Christ, who was far greater? Hebrews 12. 25.

And Aaron said unto Moses, alas (my lord) I beseech thee, lay not this sin upon us, wherein we have done foolishly, &c.] Aaron was soon moved with repentance, as we read not, that Miriam was; and he fleeth to the mediation of Moses, as for whose sake this leprosy was sent, as thinking himself unworthy now to come before the Lord in prayer. And it is to be noted, [Note.] that his brother, younger then he, whom he had before contemned, now he calleth his lord; so do the judgments of God work to humble the godly, whereas the wicked wax worse and worse.

Let her not be as one dead, of whom the flesh is half consumed, when he cometh out of his mothers womb. The Cald. Let her not now be separated from amongst us, for she is our sister, pray now for this dead flesh, that is in her, that it may be healed, Calvin, Let her not be as an abortive, which when it cometh out of the mothers womb is consumed in the half of the flesh thereof. The vulg. Latin, Let her not be as one dead, and as an abortive cast out of the womb, behold half her flesh is already consumed of the leprosy. The Hebr. word for word is, Let her not be as one dead, which in the going out of the mothers womb, and half the flesh thereof is consumed. It is a comparison taken from a child dead and consumed in the mothers womb in a great part, before the birth: for even so the leprosy did consume and eat into the flesh, till the party infected died miserably, and the leprous were whilst they lived, as then dead, both in their being separated from others living out of the camp, and because they defiled such as touched them, as the dead.

And Moses cried unto the Lord saying, Heal her now, O Lord, I beseech thee. See here the meekness and goodness of Moses, he did not only forgive the injury offered him, but prayed for her, that offered it, as is commanded, bless them that curse you, and pray for them that despitefully use you. The Targum Jonathan paraphraseth thus upon it, And Moses prayed and besought mercy before the Lord, saying I beseech mercy of the merciful God, I beseech God that hath power of the spirits of all flesh, heal her, I beseech thee. For in that he is said to have cried out, it appeareth, that he prayed most earnestly and as grieved for her, and in saying, O God, for so it is in Hebr. 〈 in non-Latin alphabet 〉 , God of power and mercy, his invoking of God's power and mercy is shown, and therefore Exod. 34. 6. these two words 〈 in non-Latin alphabet 〉 , God of mercy are joined together.

And the Lord said to Moses, if her father had but spit in her face, should she not be ashamed seven days, &c] The Lord being entreated remitteth the sin, but will have Miriam endure the punishment seven days for her greater humiliation, and the terror of others. Spitting in the face is a sign of contempt, Job 30. 10. Isaiah 50. 6. Luk. 18. 32. and if her natural father in anger had spit on her face and put her to this shame, she could not for shame but have hid herself at the least seven days from the sight of men, much more her heavenly Father having spit in her face, as it were, by the leprosy, which appeared in her face not all over, but in certain places like spittle, dispersed. And the time of seven days is set, according to the law of separating all leprous persons. For, but spit in her face, Hebr. it is, by spitting spit, that is, data opera in anger.

And Miriam was shut out of the camp seven days, and the people journeyed not, till she was brought in again.] She having sinned was not spared, notwithstanding her great dignity, to show, that none sinning of what high degree soever, shall be spared. But yet this honor was done to her, that all the people stayed for her, so as they used not to do for other lepers; even under the punishing hand of God a Prophet is to be reverenced for his holy calling, and all should mourn together for him; as before, when Nadab and Abihu perished, Levite. 10. 6. The Targum Jonathan saith, that the Lord promised, ver. 14. when he bad, that she should be shut out, I will cause to stay for thy sake, the cloud of my glory, the Tabernacle, Ark, and all Israel, until the time, that she is healed; but this is only a paraphrase upon the event, as if he had so said. That of Sol. Jarchi hereupon is overcurious, the Lord imparted this honor to her, because she once stayed for Moses, when he was cast into the river, Exod. 2. 4.

For the mystery of alll this, Ferus setteth it down briefly thus; Moses taking an Ethiopian to wife, was a figure of Christ marrying with the Church of the Gentiles: Aaron and Miriam murmuring at it, of the Jews envying the salvation coming to the Gentiles, and preferring Moses and the Prophets before him, saying, We are Moses his disciples, ye are his; we know that God spake by Moses, &c. For this as God was angry with Miriam and smote her, so that she was cast out of the camp; so he is angry with the Jews, and hath cast them out of his Church; and although the whole company of the Doctors have prayed for them, yet they are kept out, till the fullness of the Gentiles be come in. But till then the whole Church waiteth, and cannot enter into the heavenly Canaan; as these could not go forward, till Miriam was healed and restored.

And afterward the people removed from Hazeroth, and pitched in the wilderness of Paran.] Of this Wilderness of Paran, and how they were said before to have come to it, and now again, see Chap. 10. 12.

CHAP. XIII.

ANd the Lord spake to Moses saying, send men that they may search the land of Canaan, &c. of every tribe send a man, everyone a Ruler among them, &c.] This of the sending out of these searchers is more fully set down, Deut. 1. 19. And when we departed from Horeb, we went through all that great and terrible wilderness, &c. and we came to Kadesh Barnea. And I said unto you, ye are come to the mountain of the Amorites, which the Lord giveth unto us. Behold the Lord hath set the land before thee, go up and possess it, &c. And ye came near unto me and said, we will send men before us, and they shall search the land, &c.] So that the Lord's speaking here unto Moses to send, is to be understood, after that they had made this motion, and Moses, as it is likely had consulted with the Lord hereabout. And here divers removings of the children of Israel, before they came to Kadesh Barnea, where this was spoken, are omitted; as Junius noteth, and is to be seen, Numb. 33. from verse. 18. to verse. 36. and chap. 32. 8. or rather being sent back from Kadesh, to which they came at their remove from Hazeroth; those removes were made, and so they came again thither, see ch. 20. 1. The last verse. of the 12. chapter is by the vulgar Latin made the first of this chapter; They pitched in the wilderness of Paran, and there the Lord spake to Moses, &c. But in the Hebrew it is not said there, and it was in Kadesh that the Lord spake thus, but this Kadesh was in Paran, and all the mansions named, Numb. 33. from Hazeroth to Kadesh were in the wilderness of Paran, as hath been touched before, Numb. 10. 12. and verse. 3. it is expressly said, that they went from Paran, see v. 26. For send men, Hebr. is, send thee men; that is, as Sol. Jarchi expoundeth it, this motion cometh not from me, but seeing the people desire it, if thou pleasest, send men, &c. They ought indeed, when the Lord bade them by Moses, to have gone up without sending searchers first, which argued a distrust and faint-heartedness in them; yet in yielding to their weakness, the Lord permitteth them to take their own course, although by the sequel it appeared to be for the worse unto them.

Note then that it is dangerous to prefer our own counsels and ways [Note.] before the Word of God: for hence came their murmuring to the destruction of almost 600000 in the wilderness, who were wearied and wasted out there, so as that they could never enter into the land of promise. For notwithstanding God's gracious promises of sending his angel before them, and his continual presence by the cloud set to guide and to protect them, they believed not, that he was able, or would bring them to the possession of the land. Wherefore let us flee this carnal wisdom, and be always intent to that, which the Lord saith, being assured, as the children of Israel when they did thus never failed, but always prospered, so shall we, and finally, come to the heavenly inheritance promised us; let us with David say, lead me Lord in the path of thy Commandments. For one man, verse. 2. Hebr. is one man, one man that is one of one tribe, and one of another; for the twelve tribes, but of Levi none, because the Levites were to have none inheritance there.

At the command of the Lord he sent them.] That is, as was before noted at his permission: But forsomuch that God saw it would be for their hurt, why did not he forbid it? The Hebrews answer, to accomplish their desire, and to render them their recompense, and to give Joshua and Caleb a good reward. Wherefore he sent out these searchers, as he had before sent them quail in anger, that the carnal and worldly minded might not joy so much in having their worldly desires fulfilled, and God's children may bear it the more patiently to be in adversity and to want these things. These heads of the people, or rulers sent out were not of the seventy set up to rule, Numb, 11. nor of the Captains, Numb. 1. for their names do all differ, but of the captains over thousands mentioned. Exod. 18. So Cazkuni. The other were to remain still in the camp to govern and lead the people.

And these were their names, of the tribe of Reuben, Shammuah, the son of Zaccur, &c.] Moses setteth down their names for the more certainty of the History, and for the perpetual ignominy of the wicked, and the praise of the just, such as two of them only were, Caleb and Joshua. Touching these names I will note nothing, but only whereas verse. 8. Hoshea, the son of Nun is spoken of as a Prince of the tribe of Ephraim, when the Prince of the tribe of Manasseh cometh to be spoken of, v. 11. It is said singularly, of the tribe of Joseph, namely of the tribe of Manasseh Gaddi, the son of Susi. Ephraim and Manasseh were both the sons of Joseph, yet Manasseh his tribe is spoken of, as Josephs, and Ephraim's not. The reason may be, because Manasseh was his first-born, Jos. 17. 1. although Ephraim be first named, as by the spirit of Prophesy Jacob of old had preferred him: but Ezech. 37. 16. Ephraim is called by the house of Joseph. Cazkuni saith, Manasseh is here set forth by Joseph, but Ephraim not, because as Joseph had brought up an ill report of his brethren, Gen. 37. so Gaddi of Manasseh did of the land, but Hoshea of Ephraim did not.

And Moses called Oshea the son of Nun Iehoshuah.] The name Joshua was before, Exod. 17. 19. and therefore it was not now first changed, but when he went to fight against the Amalekites, although the change be not mentioned till now; thus Origen, Theodoret, Tertullian, Lactantius, &c. And it agreeth with reason, that it should be so, because he is there first called Joshua, and always from thence forward, as Abram after his name changed is always called Abraham. Yet some are for the change of his name at this time, as Anastasius, Augustinus, Justinus, Tostatus, &c. and that he was before called so by anticipation. Cazkuni noteth, that he was called Joshua, when he first became Moses his minister, and served him, but Deut. 32. 44. he is called Hoshea again, because it is the manner of kings to give new names to their servants, as Gen. 41. 45. Dan. 1. 7. but when he was now to be, as it were king after Moses, he was called by his first name again. But it is not to be doubted, but that Moses called him thus by the spirit, in the name Joshua signifying salvation, intimating how he should save the people from the Amorites their enemies, and destroy them, and so be a true type of Jesus saying us from our sins. Tertullian calleth him by the same name Jesus, and Prudentius, and by the Greeks he is so commonly called. There is another Joshua mentioned 1 Sam. 6. 14. into whose field the Ark came and stood still, as drawn by virtue of that name, as Justin hath it: see also Zechar. 3. 1.

And Moses sent them into the land of Canaan to espy out the land, saying, go this way southward, and go up into the mountain, and see what the land is.] By southward, he meaneth the south part of the land, which was nearest to them, and this was most dry and barren, a great part of it being wilderness, for thus the word negeb here used signifieth dry, and therefore Caleb's daughter having land given her in the south, asketh of her father springs of water: of a wilderness lying here see Jos. 15. 1. and the Septuagint render it, go up by the wilderness. They are directed then to go this way to search, that they might see the worst of the land first, the best being reserved to be shown afterwards as merchants show the worst of their wares first, and afterwards the best, Sol. Jarchi, go up into the mountain, that is, where the Amalekites and Canaanites dwelt; as appeareth, ch. 14. 40. being the strongest part of the country, because if that were once subdued, it would be easy to subdue the rest. The things that he directeth them to search into was; whether the land were fat, or lean, the people few or many, and their dwellings strong or weak, &c. In speaking of their searching the land, he mentioned it three times: 1. By the land meaning the nation or people dwelling in it. 2. The buildings and fortifications thereof, and the air, 3. The soil, whether there be wood or not; this the Targum Jonathan expoundeth trees of food, be of good courage, and bring of the fruit of the land. This is put in, saith Cazkuni, because vineyards had keepers there, which watched them.

So they went up and searched the land from the wilderness of Zin unto Rehob, as men come to Hamath: Of the wilderness of Sin it was spoken before, Exod. 16. 1. But that was a wilderness betwixt the Red sea, and mount Sinai nearer Egypt, having the name from thorns, or bushes which grew abundantly there, or happily it had the name from Sin, a strong city in Egypt, of which see Ezech. 39. 15. But this was Zin written with 〈 in non-Latin alphabet 〉 , as Jerome noteth, the first with 〈 in non-Latin alphabet 〉 signifying a bush, this in mandatum. But 〈 in non-Latin alphabet 〉 signifieth thorns, and even this wilderness is described as very large 184 miles long, and lying between Ezion-gaber and Kadesh. The difference was, the other called Sin lay nearer Egypt, this near the land of Canaan, being the border thereof on the south, Numb. 34. 3. Rehob was a city on the West near Zidon, which fell to the tribe of Asher, Josh. 19. 28. Hamath, was a great city on the north part of Canaan, and the East, Numb. 34. 8. Jos. 13. 5. It is called Amos. 6. 2. Hamath the great, it was situated under mount Lebanon by the river Jabbok, and fell afterwards to Nephtalim; it is thought first to have been built by Amatheus, the 11 son of Canaan. The Greeks called it afterwards Epiphania, from Antiochus Epiphanes. By their going by these places it appeareth, that they went almost round about the country from the South to the West, from thence to the North and East.

And they ascended by the South, and came to Hebron, &c.] Rab. Solom. and Lyranus say, that only Caleb went thither and prayed over the Sepulchers of the Patriarchs: but it is plainly they came in the Hebrew, and yet it is most probable, according to the Rabbins, that they went not altogether for fear of suspicion, but two and two, as also Ferus noteth; but he saith the godly in coming hither, and seeing the place of the Sepulchers of Abraham, Isaac and Jacob, were comforted, when they did their devotions to God there; but the wicked by the sight of the giants terrified; so the same things that bring comfort to them that fear God, bring terror to the wicked. They had gone out by the South, and now they return back [Note.] again by the south, or the desert of Zin; and they are said to ascend, because that place was mountainous. Of Hebron I have spoken before, Gen. 23. 2. and how that it was the same with Kiriath-arbah. Now Hebron was built seven years before Zoan in Egypt. The Greek and Chaldee call Zoan Tanes, and from hence some derive Titanes, the giants so called from this place where they dwelt, that lived in Egypt. Now of Zoan or Tanes mention is made here, Hebron being preferred for antiquity before it, because the Hebrews had dwelt lately in Egypt, and so knew that city very well. Hebron is said to have been built by Cham for his younger son Canaan, 90 years after the flood, as he after built Zoan in Egypt for Mizraim his eldest. And Sol. Jarchi in comparing these two together saith, that Egypt was a most pleasant and fruitful land, and Zoan the best of Egypt, as being the seat of their Kings, but Hebron was 7 times better then it. Here were Ahiman, Sheshai and Talmai the sons of Anak. This Anak was a mighty giant, being the son of Arbah. From whom that that city had the name before Kiriath-arbah, and Ahiman his son was so called, as if he should have said, who is his brother, because none was like unto him in strength again in all the world. For these giants especially was mention made here of Hebron, because this was the city of greatest strength by reason of them: but there were more giants called Anakims in divers parts, whom Joshua destroyed, and these three were driven out by Caleb, and afterwards slain, Judge. 1. 10.

And they came to the brook of Eshcol, and cut down there a branch with one cluster of grapes, and they bare it between two upon a staff, &c.] The word 〈 in non-Latin alphabet 〉 , signifieth either a brook or a valley; and now first it had the name of Eshcol, a cluster, as is shown verse. 24. This was nigh to Hebron, when they were now returning to the camp again. For from Paran from whence they went, saith one, to Rehob was 140 miles, from thence to Hamath 188 miles, that Rehob being in Galilee, Hamath in Syria, from Hamath they returned again to Hebron 304 miles, where upon the side of the river Eshcol they cut down a branch with a bunch of grapes, from thence to Kadesh, where the camp was, 20 miles. Their whole journey said to be in forty days, verse. 25. according to this account, was 652 miles, and this cluster was carried by them 20 miles. By this and other fruits, which they brought, as pomgranates and figs, that doubtless were answerable in fairness, the admirable fruitfulness of the land appeared. For the time of their beginning their journey more particularly, Cazkuni saith, they began it in Sinan, or May 29. and ended in Ab, or July 8.

If it be questioned, how they could justify the taking of these fruits being [Quest.] other men's goods? it is easily answered, that either they agreed for them, or else having a commandment from Moses, who was God's Vicegerent to them, they were herein justified, especially seeing the whole land by God's appointment was theirs, and they wanted nothing now, but to go and take possession of it.

And they came Moses and to Aaron, and to all the congregation in the wilderness of Paran to Kadesh, &c. Here it appeareth, that Kadesh was in Paran, and so there is no difference in saying, that they were sent from Paran, v. 3. and from Kadesh Barnea, Deut. 1. 19. and Cazkuni saith, that the wilderness of Paran, Hazeroth, Rithmah, and Zin and Kadesh were all near one to another. This Kadesh was a Wilderness so called from a city of the Edomites of this name, Numb. 20. 16. Psal. 29. 8. It signifieth holy, as Jerome noteth, because the Lord was sanctified there in bringing water out of a rock, and punishing Moses for his unbelief; so likewise Tostatus, who also saith for the same reason, it was called the fountain of Judgment.

And they told him, saying; we come to the land whither thou sentest us, and surely it floweth with milk and honey, &c. Of this phrase of flowing with milk and honey, enough before, Exod. 3. 8. thus far they acknowledge it to be true which the Lord had before spoken, in commending this land; but ten of them discourage the people, by telling of the strong walls, and the strength of the Inhabitants, and particularly of the sons of Anak and of the Amalekites: for of the sons of Anak there was a proverb, who can stand before the sons of Anak? Deut. 9. 2. and because Anak and his sons the Anakims, who reigned over others, were so celebrated for might, the Greeks from hence took their name 〈 in non-Latin alphabet 〉 , for Kings: of the Amalekites they also speak first of other people's, because they had already fought against them, terrified them, and cut off many of them upon the way. The Amalekites dwelt on the south, and so nearest to them, for which they are called the first of the Nations, Num. 24. 20. & Chap. 4. 45. they first fought with them. Amalek was not an Inhabitant of the land of Canaan, as not coming of Cham, but of Eliphaz, the son of Esau by his concubine Timnah; yet because this people dwelt in the entrance of that land to hinder the Israelites from entering, they are here reckoned, as enemies to be encountered with. The Hittites, Jebusites and Amorites next mentioned, and the Canaanites came of Canaan the younger son of Cham, of whom also came the Girgashites, Hivites, and Arkites, &c. but these only are named, as the most mighty.

And Caleb stilled the people and said, we will go up at once and possess it, for we are well able to overcome it. Chap. 14. 6. Not only Caleb, but also Joshua stilled them, although it is likely, that Joshua let Caleb speak first, The Cald. saith, he stilled the people and made them attend to Moses, who spake words unto them to encourage them. It is not said here, what the people spake upon the relation of these Searchers, that any man had need to quiet them, and to make them hold their peace; but Deut. 1. 25, 26, &c. both their words are set down, and also the speech of Moses made unto them: whereas Caleb saith, we are well able, this came from his faith, whereby he trusted in the power and promise of God, as it was in his heart, Jos. 14. 7. according to his name. Tostatus and some others, because Joshua is not here spoken of with Caleb, and chap. 14. 24. Caleb alone is commended by the Lord for withstanding these murmurers, hold, that Joshua was silent at the first, as being moved by the murmurers, but soon after he withstood them: but it is better held by others, that Caleb spake here both for himself and Joshua, forsomuch, as two could not speak together without confusion, and what praise is given to Caleb, is also to be understood of Joshua, as may be gathered chap. 14. 6. & 30. 38. for Moses, that wrote it, had Joshua for his minister, and therefore he was the more sparing in speaking of his praises.

But the men that went with him said, we are not able to go up, &c.] That is, all but Joshua; amongst other arguments of discouragement they say, it eateth up the Inhabitants; which by some is understood of civil wars, their destroying them; or of the unhealthfulnesse of the air: by some, of the pestilence now raging there; so that as they passed along, they saw many buried. Comestor hath three expositions, either it is a land of Infirmities, and none live long there, or it is a land coveted by many people's for the goodness of it, so as that none can dwell long there, but be cut off by enemies invading them; or for the goodness of it they that once come to inhabit therein will never go out again, but continue and die in it. But this last is most frigid of all others, seeing the goodness of the land attracting men to it, were rather an argument to persuade to it, then to dissuade from it. And for infirmity shortening life, this is so contrary to the praise of it given before, as that it cannot be the meaning; unless with Calvin we should hold, that these wicked Searchers do most impudently contradict themselves in seeking to oppose Caleb; before having said, it was a good land, but now, the air was unhealthful, and most hard labor was required in tilling the ground, to the wearing out of the body betimes, and yet not so could the Inhabitants get maintenance enough, but many perished for want: for thus Calvin expoundeth it, but most improbably, seeing, although they speak wickedly, yet in any other of their speeches they say nothing untruly, & if they should in this, they might easily have been trapt in their own sayings. That of enemies being still always ready to invade the land, and to destroy the inhabitants, that they might enjoy it, is best: for if either there had been civil wars at this time wasting the people, or a pestilence amongst them, the power to resist would have been the less feared. That the greedy desire of others to come and kill them up, when they should inhabit the land, that they might enjoy it, is meant, appeareth, because former experience had taught it, seeing the Amorites came in to dwell there by destroying the Moabites, and the Caphtorims or Philistines, by destroying the Anims. And when for their sins afterwards God had given the people of Israel into the hands of their enemies, but of his mercy promised to do so no more, it is expressed by this phrase, because they say, thou land devourest men, and hast bereaved thy nations, therefore thou shalt devour men no more. It is a land, that devoureth the Inhabitants, then is as if they had said, none can dwell there long in quiet, but as former experience hath shown, be in danger continually of the invasions of other nations to root them out again. Here Calvin noteth, how wickedness increased in these evil instruments, at the first they spake not plainly against the possibility of taking this land, but made a bare relation only, but now they [Note.] argue with might and main hereabout, and dissuade from going against the Nations therein: so sin beginning to get an head in any will increase more and more, wherefore resist it in the beginning.

all the men, that we saw, are of great stature] Heb. men of measures, that is, exceeding tall, high as cedars, strong as oaks, saith the Prophet Amos.

There we saw the giants, the sons of Anak, and we were in our sight as grassehoppers, and so we were in their sight. Cazkuni in explaining it saith, men heard them say, as we passed by, there are pismires in the vineyards like unto men; of the word rendered giants, see before Gen. 6.

For the mystery of all this, the searchers sent out, saith Ferus, set forth preachers of the Word, who are to search the Scriptures, that they may know all things therein very well, and declare them to others, but amongst them two sorts only be faithful and good; the Prophets and Apostles and their followers, all others are Heretics, which cause a great deal of trouble to them and to the Church of God, diverting them from the heavenly Canaan, and being an occasion of the destruction of very many. But these two speak cordially to the people, and bring them good fruits of that country, when by their preaching, faith, righteousness, peace, and joy in the Holy Ghost, are wrought in them; and above all, they bring the bunch of grapes, Christ Jesus, who was trodden in the wine-press of God's wrath for our sins, the Prophets going before and setting him forth, as to come, and the Apostles following after, and setting him forth as already come, and so carrying, as it were, the hinder part of the staff, as they the forepart. Rupertus, by the searchers sent out, understandeth all, that are stirred up to search the Scriptures; by the bunch of grapes cut down, Christ cut from the land of the living, by the two carrying it, two sorts of people, or people of two kinds worshipping Christ, and believing in his passion, some before his incarnation, who saw him not in the flesh, and some after, having him before their eyes; by the pomgranates, the martyrdoms of the Saints of God; and by the 40 days spent in searching the 40 days of Christ's abiding here after his resurrection; but these things arride not me so much, as the former. Touching the enemies spoken of, to deter them from going to take the land of Canaan, the Amalekites, and Amorites of so great stature; these, saith Rabanus, set forth the mighty spirits in heavenly places, against whom we are to fight, and to drive them out, that we may possess the Kingdom of heaven; and therefore it is said, since the days of John, the violent take the Kingdom of heaven. And in comparison of these powers we are but as grasshoppers; yet being armed with the faith of Jesus Christ they are nothing to us; they are as pismires, saith Gregory, towards those that resist them, but as lions to the negligent. And of Amalek in particular, signifying one licking up the people. Origen saith, that they set forth the Devil licking up and consuming the people of God. Amalek cometh of Eliphaz, signifying, God hath dispersed me; and Timnah, that is, a moved defection; for the Devil being moved by pride against God fell, and so was dispersed by him. Gregory and the ordinary gloss by Amalek understand the flesh, that must be cut down by the sword of Joshua. And because these were at the entrance of the Land only to hinder from it, not Inhabitants there, I think, that the flesh may best be understood by them; and by the Hittites, Amorites and Canaanites of so great stature, spiritual powers, that we are to fight against.

CHAP. XIV.

ANd all the congregation lifted up their voice, and cried, &c.] Before the murmuring of the people was not expressed, in showing what they said; but here it is, they wish that they had died in Egypt, or in the wilderness, they challenge God for bringing them out to be a prey to their enemies, and consult about making them a Captain to lead them back again into Egypt, and something more is commemorated, Deutero. 1. 27. which is here omitted. The Rabbins expound this of making a captain or head, of a King, censuring it as idolatry, and as the sin of those that built the tower of Babel, Nehem. 9. 16, 17. this is spoken of, as done by them, because they intended it. As the searchers caused this despair of entering into the land of Canaan to possess it, so some Preachers, saith Ferus, teach so, that they drive their hearers to despair, but as we must not make the way to heaven too large and facile, so we must not make it too straight and hard, we must so deter from sin, as withal to publish grace. The sin of the children of Israel was manifold in their thus murmuring: 1. Their forgetfulness of all that they had seen and heard tending to confidence and assurance of the divine aid against all dangers: for they contrariwise gave no credit to the promises of God, but rather believed lies. 2. The universality of their murmuring, the whole multitude lift up their voice. 3. Their repenting of all the good that God had done for them, and desiring that he would lead them no more. 4. Their desperate consulting to return again to the Egyptians, whom they knew to be most infest against them 5. Their going about to stone those that advised them well. And these be still the sins of the wicked; 1. they rather believe the lies of seducers, then the word of God, and 2. all estates and degrees do wickedly, there is no diligence amongst superiors, no obedience amongst inferiors, no religion amongst Priests, no fear of God amongst the people, no love betwixt the married, no fidelity amongst neighbors, no maturity amongst the old, nor discipline amongst the young. 3. They are weary of repentance, and had rather live still in their sins, then force themselves to amendment, and thus: 4. after some escape made they return to the Egypt of sin again. 5. Seducers are loved, but such as speak the truth hated and persecuted, so Ferus.

Then Moses and Aaron fell on their faces before all the assembly, &c. It is said, Deut. 1. 29. that Moses spake unto them to encourage them, which happily was done at the first when Caleb spake unto them, chap. 13. But now seeing them obstinately to persist in their wickedness, and to blaspheme God, that had done so much for them, he and Aaron fall down upon their faces before them to move them the more to remorse and repentance for these their wicked speeches; thus expressing their sorrow, as Joshua and Caleb are said by and by to have done by rending their garments. Their falling down was then by way of mourning at the indignity of the thing, and by this lowly gesture before their subjects to incline their minds that were so vilely bent to better motions. Ferus and Tostatus yield three reasons of their falling down; either they fell down, as being amazed, or to pray unto God; or the more to move the people to remorse. Of these Calvin preferreth the second, but then it would not have been said, they fell down before the assembly; but before the Lord, as it is said, Numb. 16. 28. Josh. 7. 6. neither can it be conceived, that they fell down, as being astonished, and so not able to stand, for they were not of so little courage.

And Joshua the son of Nun, and Caleb the son of Iephunneh rent their clothes, &c.] Of rending clothes in sorrow, see before Levite. 10. 6. as good preachers they grieve for the sins of the people, and exhort them to a better confidence, saith Ferus. This rending of their clothes was in detestation and sorrow for the people's blasphemy, as the high Priest, before whom our Savior Christ stood, when he heard him as he thought speak blasphemy, rent his clothes, although the high priest ought not so to have done, Levite. 21. 10. and chap. 10. 6. and this may be a reason why Moses and Aaron before spoken of rent not their clothes, because the anointing oil was upon Aaron, so that he might not, and Moses was of as high dignity in the Church, being indeed as it were, an high priest above him.

And they spake unto all the company of the children of Israel, saying, the land which we passed through is an exceeding good land, &c.] Caleb was the mouth of them both before, but now Joshua seemeth to be the chief speaker, and Caleb did second him to move them the more. They seek three ways here to move them. 1. By the excellency of the land, and giving them hope to enjoy it through God's donation. 2. By the nature of their sin, Rebell ye not against the Lord, it was rebellion to speak as they did. 3. By the nakedness, and indefensible state of the people; Their defense is departed from them, and the Lord is with us, they shall be bread for us: whereas they say, verse. 8. If the Lord delight in us, he will give us this land: this is to be understood not as a speech of doubting, as Tostatus noteth, but as if they had said, if the Lord delighteth in us, as he certainly doth, witness the great and wonderful things that he hath done for us; for otherwise they had herein ministered matter to the people's incredulity. For Rebell not against the Lord; the Septuagint have it, do not apostatize from the Lord. From the word 〈 in non-Latin alphabet 〉 here used cometh of Nimrod, who in confidence of his own strength was a stubborn rebel against God, saith Josephus. They shall be bread for us, this is opposed to the speech of the wicked searchers before going, It is a land that devoureth the inhahitants thereof, this shall not be found to be so, saith Joshua; but contrariwise we shall eat them up as bread, we shall as easily consume and devour them, and have pleasure in so doing, as men have when they eat their meat, we shall destroy them without resistance: so Augustine, Tostatus, Lyranus, &c. Their defense is departed, Hebr. their shadow; for God's protection is said to be his shadow, Esa. 51. 16. Esa. 49. 2. Psalm. 91. 1. The meaning then is, that God did not protect them, and his protection is set forth saith Tostatus, by this word shadow, because as the shadow defendeth from the scorching heat of the Sun, so God's providence defendeth from destruction. But it is not plainly said, God's protection is departed from them, saith Augustine, because they were wicked, and so had not a time to flourish and reign, but by a secret dispensation of the divine providence, but contrariwise of themselves he saith, the Lord is with us.

But all the congregation bade stone them with stones, and the glory of the Lord appeared in the Tabernacle of the Congregation.] As this rebellious people were once about to do to Moses, Exod. 17. 4. so now they are to Joshua and Caleb: but God by giving a sign of his presence restraineth their fury, and dampeth them in their attempts, so Numb. 10. 42. and before Exod. 16. 10. 24. 16. Levite. 9. 6. 23. Josephus saith, that they would have stoned Moses and Aaron also, and then have made them a Captain to return into Egypt, which is not improbable. But God's glory appeareth; that is, he shown some terrible sight, whereby they were affrighted, and so his faithful servants preserved.

And the Lord said unto Moses, how long will this people provoke me, and how long will it be, yer they believe me for all the signs that I have shown amongst them.] The Lord vouchsafeth not to speak to the people as unworthy, but turning from them as it were, he speaketh to Moses. The word rendered, provoke is used, Esa. 52. 5. and there it is rendered blaspheme, so likewise by the Apostle alleging that place Rom. 2. 24 their provoking then here spoken of was by blaspheming, and by contemning, Prov. 1. 30. c. 15. 5. Esa. 5. 24. For this contempt and not believing the Lord saith▪ he will smite them with the pestilence, and disinherit them, and make of Moses a great Nation; thus also he had spoken before, Exod. 32. 10. For smite them, Hebr. is smite him, his meaning being that he would smite them, as one man, as is expressed. v. 15. He saith, that he would disinherit them, because by his promise to their fathers, Canaan was their inheritance: for these words, make of thee a great Nation▪ the Septuagint have, make of thee and of thy fathers house; and for smite them with the pestilence; the Cald. and Septuagint have smite them with death. Because the Lord saith here, that he will do what he did not, Julian objected, that he was inconstant and variable; but Cyril of Alexandria answered, the thing indeed is changed, but God is not changed, only in not doing as he saith when he is provoked, he showeth how much he doth esteem of the prayers of his servants, in that for these he reverseth the sentence, and of how great clemency he is, so that he desireth that his wrath should be hindered, and that sinners should turn to him by repentance. God said not thus, as Origen hath it, as being subject to anger, and as one speaking in his passion, but that both the charity of Moses towards the people, and the goodness of God which is above all understanding might appear; for this showeth it to be so great, that by the prayers of his servants, his decrees of punishment made upon provocation by horrible sinning, are reversed. This speech also containing a mystery, the threatening here made was not anger, but a prophesy, that the Jews should be rejected and another Nation raised up out of the Gentiles, greater then they not to be called by Moses his name intimated in his refusing of this offer, but by Christ's name Christians; thus also Rabanus, Theodoret, Hieronimus, Gregory, Cyril, Alexander, &c. He threatened thus to provoke Moses to pray for them saith Ferus, and this effect should his threats have in us.

And Moses said unto the Lord, then the Egyptians shall hear it, &c. From hence to verse. 20. is shown, how Moses entreated for the people, reasoning from the great grace, which the Egyptians had heard and in part knew, that he did them, in dwelling amongst them with his cloud; so that if he should now destroy them, they would tell the Canaanites, that he did this because he was not able to bring them into that land, Exod. 32. 11. 12. &c. he reasoned from this, that they would object, that he brought them out for mischief, Deut. 9. 28. both these are joined together, when Moses commemorateth his prayer made. And he pleadeth from that which the Lord had proclaimed of himself, long suffering, of great mercy, forgiving iniquities, &c. verse. 18. all which is had before, Exod. 34. 6, 7. The servants of God saith Ferus, in the time of danger make prayer their refuge, as Moses here doth.

Again, they are most solicitous for God's glory, that it may no way be [Note.] disparaged, and they rely not upon their own merits, but God's mercies: And lastly, they pray in faith of his gracious promises, whereas no mention is made here of Abraham, Isaac and Jacob, as there is, Exod. 32. 12. 13. It is to be conceived, that now he held them unworthy to be styled by them any longer, to whom they were so unlike: for they believed without signs, but these not, when they had many.

And the Lord said, I have pardoned according to thy Word. But as truly, as I live, all the earth shall be filled with the glory of the Lord, &c. From hence to verse 25. The Lord setteth down his purpose touching the people, at the request of Moses he yieldeth not to destroy them all suddenly; but because they had provoked him now ten times, he threateneth that they shall die in the wilderness from 20 years old and upward, except Caleb, who should have a possession in the land of Canaan, he and his posterity after him. By these words, I have pardoned; Cazkuni understandeth, heretofore when they sinned about the golden calf, but now I will not pardon, but punish. But the Septuagint better, I do pardon; for at Moses his request God pardoned now again, yet according to his word, as it is said here, I have pardoned according to thy word: that is, not to destroy them altogether as one man, as was said, v. 15. For Moses was guided by the Spirit of God not to ask, that they should be spared any otherwise, but as heretofore when he interceded for them; and thus his petition was now granted, they were pardoned in general, the utter destruction threatened, but not all punishment due for their rebellion. Ferus hath two ways more of expounding it: I have remitted the eternal punishment in hell, but not the temporal. 2 I have remitted the guilt, but not the punishment, and hereupon he inferreth, that they who are forgiven of God, and in the Church absolved from their sins must yet do penance as they are enjoined, But no such conclusion can be made from hence, but only that they whom God hath pardoned their foul offenses, must not yet look to be free from temporal punishments, wherewith God is wont to judge his, that they may not perish with the wicked world, they shall have much sorrow and smart here, that sin, although they be pardoned, and shall not perish [Note.] everlastingly, as hath been noted before, upon Exod. 32. 34. But for delinquents punishing of themselves any otherwise then by contrition, and fasting, and putting on sackcloth and ashes, was it never heard, till superstition invented unnatural whipping and wounding of the own body.

But as truly as I live, all the earth shall be filled, &c.] Hebr. I live, and the earth shall be filled, it is a form of swearing often used by the Lord, Ezech. 18. 3. c, 29. 33. c. 5. 11. Jer. 4. 2. in the last of which places it is a form prescribed to us, Thou shalt swear the Lord liveth, Rom. 14. 11. The gesture used by the Lord in swearing was the lifting up of his hand, Deut. 32. 46. The Lord sweareth here saith Ferus, to confirm Moses touching the pardon pronounced, and to make the people the more patiently to bear their temporal punishments, seeing the eternal were remitted: And withal because he saith not ye shall see my glory, but the whole earth shall be filled with it, here is a prediction of a more general grace to all people to come by Jesus Christ; as if he had said, I will not only show my grace towards this people in pardoning them, and so make my name glorious, but also towards all mankind, because thou dost so much stand for the glory of my name. For I will one day lay aside mine anger, give my son, send the Holy Ghost, and cause the Gospel to be preached in all the world, and so proclaim a general Jubilee to all people; thus also Origen and Procopius, Chrysostom and Theodoret.

But Calvin understandeth this oath of the Lord, as taken to be revenged upon the rebellious people, and yet to provide for his own glory, about which he saw Moses to be so solicitous, and the punishment which he sweareth to lay upon them, is that they shall not enter in to possess this good land, of which they had made themselves so unworthy by their unbelief and rebellion. And by thus doing, as Lorinus herein saith well, my fame and glory shall not be endangered amongst those infidels, but I will be glorified in all the earth, because it shall be known everywhere, both that I have justly punished so many thousand rebels, and have brought in their children 20 years old and under, whem I would, that is after forty years into the promised land, preserving them miraculously in the wilderness all this time. My mercy mingled with justice shall purchase me fame amongst all men, especially, when they shall know hereby, that I could have destroyed them all at once, but would not. And that the oath of the Lord tendeth to this, as much, if not more, then to the confirming of the mercy promised appeareth, Psalm. 95. 11. where after this provocation mentioned, it is added, to whom I sware in my wrath that they should not enter into my rest. And that this is his meaning, is further explained v. 28. and yet I deny not, but that this mercy of not being suddenly consumed, and so having their sin pardoned is also implied, and a more general mercy in Christ, see Esa. 6. 3. Psa. 72. 19.

Because all those men which have seen my glory and my miracles, which I did in Egypt, and in the wilderness, and have tempted me now these ten times, &c.] Here the Lord maketh a further expression of his meaning in the former verse, he would be glorified in all the world, by his powerful and yet merciful administration of Justice. By ten times some understand many times, a certain number being put for an uncertain. But there needeth no such refuge, for they had by this time provoked him ten times, as Ainsworth hath well noted. 1 At the Red sea, Exod. 14. 11. 2 In Marah, Exod. 15. 23. 3 In the wilderness of Sin, Exod. 16. 2. 4 About the manna, Exod. 16. 20. and 5 Again about the same, verse. 27. 28. 6 At Rephidim, Exod. 17. 2. 7 By the calf at Horeb. 8 At Taberah, Numb. 11. 1. 9 At Kibroth hattaavah, Numb. 11. 4. 10 In this place Ferus numbereth that Exod. 5. for one, and so nameth but one about the manna.

Thus we may see, how God keepeth a catalogue of the sins of the [Note.] wicked, even from the first to the last, when they may think he hath forgotten them. Surely they shall not see the land which I sware, &c. Hebr. if they shall see; but the Septuagint render it, surely they shall not see, and there is good ground for this reading, because this being spoken of Psalm. 95. 11. where these words are used, Wherefore I sware in my wrath, that they shall not enter into my rest, and mentioned, Heb. 3. 18. they are thus rendered, that they should not enter: but by entering is meant entering to possess it. And hereby was mystically shown, that none which go on impenitently in sin, shall ever enter into heaven figured out by this land. God beareth with men in their sins, till they come to a certain measure, but then there is no escaping [Note.] of punishment, although Moses prayeth for them, or Noah, Job or Daniel, Jer. 15. Ezech. 14. And the more any have seen or know touching God, the more he is near to this dangerous case.

But my servant Caleb, because he had another spirit in him, I will bring into that land, &c.] Numb. 32. 12. Moses in commemorating this History, joineth Joshua to Caleb, and therefore he also is to be understood here, see verse. 30. although Deut. 1. 36. Caleb only is again mentioned. But when Caleb alone, is spoken of and no mention made of Joshua, it is, saith Procopius, because he should bring them into the land as their Prince and Governor, so that when the Lord sweareth that none of them should see this good land, except Caleb, it is to be understood, none of the subjects, he that was to be as King over them being passed over in silence, that he might be more fully spoken of afterwards in his particular History. The word 〈 in non-Latin alphabet 〉 here rendered, because, signifieth also a reward, whereupon Oleaster noteth, that these words may be rendered, but to my servant Caleb there shall be a reward, because he had another spirit in him; but here is no word signifying because, if this be rendered a reward; and therefore the first reading is best. Because he had another spirit or mind to oppose the wicked searchers and the people, through the grace of the spirit that was in him, to believe and to rest upon my promises and power, he and his posterity shall possess. Thus we see, if there be but one amongst very many endued with grace, he is not forgotten before the Lord, but remembered, highly praised and rewarded.

Now the Amalekites and Canaanites dwelt in the valley, tomorrow turn you, and get you into the wilderness by the way of the Red sea. The Lord having threatened them and made promises to Caleb, now beginneth to put in execution, what he had said, he biddeth them not to go anymore forward, but to turn backward, fearing them with the Amalekites and Canaanites, that were not far from them, and would be ready to destroy them, if they stayed still there, or went forward, because they were now destitute of God's gracious protection. And of the Amalekites he specially speaketh, as by whom the Searchers had feared them before, chap. 13: 29. amongst whom some of the Canaanites, it seemeth, dwelt also, although the greatest number of them dwelt by the sea, and by the coast of Jordan, who are therefore so distinguished, chap. 13. 29. And this threatening proved not vain, for when they, notwithstanding this charge, presumed to go forward, these people's came against them and destroyed them, verse. 45.

But how are they said, verse. 45. to dwell in that hill, whereas here it is, [Qu.] in the valley, Cazkuni expounding the word 〈 in non-Latin alphabet 〉 , sat in the valley, saith that the greatest part of them sat there, and some of them upon the hill; or else hearing of their coming, they went up to the hill, and lay in wait for them there, and if so, it might well be said, the Amalekites and Canaanites, which sat on the hill; seeing this word sitting is used also for lying in wait, Psal. 10. 8. & Josh. 8. 9.

Tomorrow turn ye] They were now in Cadesh, for to that place the Searchers returned them, and here they are said to have continued many days, Deut. 1. 46. and then to have turned by the way of the Red Sea, as the Lord commanded, Deut. 2. 1. The Lord commanded, saying, tomorrow turn, &c. how then did they according to his word, and yet turned not, till [Quest.] after many days? Cazkuni saith, tomorrow, meaneth after this time, as Exod. 12. 34. tomorrow when thy son shall ask thee, that is, at any time hereafter: but although they removed the morrow after that this was spoken, they abode yet in Cadesh many days; for they were there all the time that the searchers went about the Land, which was 40 days.

For get you, Hebr. is, journey for you, that is, for your good. By the way of the Red sea, that is the way, which they had formerly passed, where that great miracle had been done of leading them through upon dry ground. They were now in the Wilderness, but near towns and cities; in bidding them to return then to the wilderness, he meaneth, that they should get them further off from that land, and from the habitations of men; for they were now within 40 miles of Jerusalem; so H. Bunting Patriarchs travels. The Red Sea, saith Ainsworth, is that wherein the Apostle saith, that passing through they were baptized, and baptism is to repentance, wherefore in bidding them to go by the way of the Red Sea, mystically is taught a long repentance, wherewith they should repent, that have horribly sinned. Procopius noteth, that it was a fit punishment for their sin, they would return to Egypt, therefore God causeth them to go back that way to perish.

And the Lond said, how long shall I bear with this evil congregation, that murmur against me, &c.] Here the Lord in more words, and more fully setteth down their punishment, that they should all fall in the Wilderness, from twenty years old and upward, and none of them enter the land, except Caleb and Joshua, but their children should after forty years wandering in the Wilderness, according to the number of days of searching the Land. For, how long shall I bear, Hebr. is, how long; the rest being cut off, it is an eccliptick speech, such as men use to utter in passion of mind, as Exod. 32. 32. Psalm 90. 13. Psal. 6. 4. Vers. 30. for these words, which I sware, Hebr. is, I lifted up my hand; for this was a gesture used in swearing, as was shown verse. 21. Vers. 33. for these words, your children shall wander, Hebr. is, your children shall be feeding; wandering being set forth hereby, because sheep do use to wander in feeding about, till many of them are destroyed, so Cazkuni: shall wander 40 years, that is, being counted from their coming out of Egypt, of which time more then a year was now expired: and bear your whoredoms, the Cald your sins, that is, the punishment of them, whereof their spiritual whoredoms by idolatry was the chief. Vers. 34. a day for a year; as here, so mystically afterwards a day was put for a year, Ezech. 4. 6. Dan. 9. 24. Rev. 11. 3. and ye shall know my breach of promise, Hebr. my breach, that is, what it is to cause me by your wickednesses to break off, or to fall out with you. Solom. Jarchi saith, my breach, in that ye have broken your heart from after me. The Sept. ye shall know the wrath of mine anger; the Cald. ye shall know that ye have murmared against me.

Vers. 35. I will surely do it. Hebr. if I do it not: it is another oath added to the former: upon occasion of this judging them to death within the compass of these years Moses made, Psal. 90. taking occasion to set forth the shortness and instability of man's life in general; Junius. In that it is said, verse. 27. How long shall I bear, &c. Ferus noteth well, that it is not merely sinning, but persisting in sin and impenitency, that God [Note.] will not bear withal, or be stayed from bringing terrible judgments upon. And again, the Lord saith thus, and speaketh of a breach, to show, that he brake not the Covenant with their fathers, but they brake it, so that he was not bound now unto them hereby: Moreover, he destroyeth them not suddenly, but in forty years; partly, that they might have time to repent; partly, that their children, whereof many were yet little ones, might not be destitute of all solace; and partly, that these children might see in their parents the Justice of God, and so grow up the rather in his fear: and lastly, that their continuance under the punishment might make them to repent the more; and that by their children's being kept out of Canaan so long a time, we might all learn, that heaven is not soon or easily obtained, but with much travail and labor, and many sufferings: for the number of forty, setteth forth repentance, as we may see in the Ninevites, and the fast of Moses forty days, and of Elias, and Christ. Whereas they are punished a year for a day, this also served mystically to show, that the wicked, for the day of this life, wherein they sinned, shall have a year of sorrow in the life to come never to be ended: thus Ferus.

Thus it was decreed touching the whole multitude, that they should be forty years in consuming; but the ten wicked Searchers, who were the cause of this murmuring were destroyed by the plague forthwith, before they went from before the Tabernacle, as is intimated in that saying, they died by the plague before the Lord; for thus Uzzah, who died before the Ark, or by the Ark, 1 Sam. 6. 7. is said to have died before God, 1 Chron. 13. 10. Sol. Jarchi, and the Targum Jonathan say, they died by an inflammation of their tongues, worms issuing out of them.

Thus they, that were on occasion to others of falling, were first and most terribly destroyed, to teach, that he who layeth a scandal before [Note.] others, sinneth in a more high degree, and shall bear his punishment accordingly. As for Joshua and Caleb, he saith, they lived still, the other ten died presently, and all the rest in 40 years, who were stirred up by them to murmuring, so that of 600000 two only survived to enter into the Land of Canaan. And in like manner, say the Rabbins, it shall be in the days of Christ, according to that, Jer. 3. 14. I will take you, one of a city, and two of a family, a very right application, as the event since hath proved it.

And Moses told all these words unto the children of Israel, and they mourned greatly] Hearing the severe sentence of God, they grieved, but it was for the punishment, not for the sin, and it was grief, that came too late.

And they rose early in the morning, and gate them up to the top of the mountain, &c. That is, as is explained, Deut. 1. 41. they girded on their weapons and offered to go up, their attempting them and resolving upon the thing is called the doing of it. Before they sinned by despair, now by presumption: for that this attempt of theirs was not out of penitency, appeareth, because still they were refractory, and would not be ruled by Moses.

They would go up now, but could not; before they might, but would not: time is to be taken for grace, whilst it is offered. And as they, so [Note.] many will ascend to the Tabernacle of God; but are beaten back again and perish, viz. all such; as go upon presumption instead of a right grounded faith.

And Moses said, Wherefore now do ye transgress the Commandment of the Lord? &c. God had commanded, that they should turn back by the way of the Red Sea; when they prepared themselves then • o go forward, they transgressed and so added sin to sin. They trusted not unto God, and therefore he threateneth not to go with them, and therefore that they should perish if they went up by the hands of their enemies. Note, that [Note.] whatsoever is against the Word of God is a sin, and maketh liable to judgment, how good soever the intent of the doers be, so likewise 1 Sam. 15.

But they presumed to go up to the top of the hill, but the Ark of the covenant and Moses departed not out of the camp. The word rendered, they presumed, is 〈 in non-Latin alphabet 〉 , they proudly presumed, or being lifted up in their heart through an assurance, that they conceived of the victory, for 〈 in non-Latin alphabet 〉 , signifieth to lift up, Hab. 2. 4. when Moses repeateth this again, Deut. 1. 43. he useth a word coming from 〈 in non-Latin alphabet 〉 , to be proud, ye were proud to go up. The Targum Jonathan hath it, they went forward in the dark; which reading is followed by the vulgar Latin, contenebrati ascendebant; for there is another Hebrew word near to this, viz. 〈 in non-Latin alphabet 〉 , signifying a dark place, and if this be followed, then it is to be understood, that they were darkened through unbelief, as the word may be expounded, Hab. 2. 4. and is expounded, Heb. 1. 38. withdrawing himself through unbelief. But the Targum Jonathan saith, not only they went forward in the dark, but addeth before the dawning of the day. It is more probable, that it was darkness of mind, and not of the night, which is here meant.

For this presumption they were here paid, the Amalekites and Canaanites came against them and destroyed them to Hormah. This was threatened by Moses, and now it is verified. Deut. 1. 44. it is said, the Amorites came out and chased you like bees in Seir even to Hormah: for this is the general name of the Inhabitants of that country, Gen. 15. Seir was a Province amongst the Mountains belonging to Esau, near to Kiriath-jearim in the borders of Azotus and Askelon. Hormah was a place within the country of the Canaanites, being afterwards thus called from Herem, a curse, because the Israelites promised, if God would give this place into their hands, they would utterly destroy it and all things therein, as accursed, which being done, it was called Hormah. Whereas the enemies are said to come down, and yet they went up to the top of the Mountain, it may be conceived, that the enemy was upon an higher mountain.

Thus they, that having salvation offered them, and entrance into the heavenly Canaan by Christ, but refuse, yet they press on trusting to their [Note.] own righteousness, as the Jews do, shall perish.

CHAP. XV.

ANd the Lord spake unto Moses, saying, when ye are come into the land of your habitation, &c.] The Lord having prescribed the rights of burnt-offerings and peace-offerings, and meat-offerings before, Levite. 1. 2, 3. but not appointed a meat-offering to a burnt-offering or peace-offering, now supplieth that defect commanding both, that to every burnt-offering and free-will offering, and offering upon a vow, and at their solemn feasts a meat-offering be added, and setting down the quantity when a lamb was brought, or a ram, or a bullock; and besides the meat-offering he enjoineth a drink-offering. For the measures here set down, a tenth part of an Ephah, and the third part of an Hin, see before Levite. 23. 13. Because meat-offerings are appointed here only with burnt-offerings, &c. Maimonides gathereth, that they were not brought with sin or trespass-offerings, except the sin-offering of the Leper, to which one is expressly appointed, Levite. 14. 10. and the reason is, because these sacrifices are not voluntary, but necessary, he also excepteth the sacrifices of fowls, meat-offerings were not required to them, but to beasts only, as is here expressed. Since their destruction in Hormah, no mention is made yet of their removing; but Comestor addeth to the end of chap. 14. and they returned into the wilderness. And it is certain, that they were now in the wilderness, to which God had commanded them to turn: for thither they went from Kadesh-Barnea, Deut. 2. 1. And in this chap. v. 32. it is said, whilst they were in the wilderness they found a man gathering sticks upon the Sabbath day, intimating, that when the things here set down were in doing, they were in the wilderness.

It is to be conceived then, that their return back into the Wilderness by the way of the Red sea being left to be understood, or to be set down, Numb. 33. where many journeys are recorded to Ezion-gaber, being cast up by H. Bunting 148 miles, and 174 from Jerusalem, and many years travail passed over in silence; now the end of the time approaching, in which they were adjudged to wander in the Wilderness, the generation being grown up, to whom the Lord had promised the possession of the Land, he caused them to be instructed before their entering in the rights of his service. And this shown his favor and reconciliation to them after that great provocation of their fathers, in that he was pleased to speak by way of instruction unto them touching things to be done, when they should come to possess the land of Canaan: for in saying thus he gave them comfort and confidence to attain the possession of it. Thus after the threatening of the Law, saith Ainsworth, follow the comforts of the Gospel: so after 24000 slain for following Baal-Peor, chap. 25. the people are mustered to have the land divided amongst them, chap. 26. and then the Law of sacrifices at their solemn feasts is again repeated, chap. 28. 29. After judgment for humiliation followeth grace and mercy for salvation, [Note.] if humility and penitency be wrought hereby.

For the mystery, Rabanus saith, in mentioning every kind of beast to be offered in sacrifice, when they should be in the land of Canaan, it was shown, that we, who live in the Church, should in all kinds of good works use spiritual wisdom, having the faith of the Trinity typified in the Ephah, which contained three measures, and keeping the decalogue, set forth in the tenth part, the oil signifieth mercy and charity, and wine spiritual grace, and communion with the passion of Christ. He also applieth the several measures diversely, which I pass over, as too curious. The truth is, sacrifices were God's food, as they are often called, and therefore as with our meat we use bread, and some condiment of oil and salt, and wine, and are delighted with sweet smells, so upon God's altar, which was as his table, all these must be put to make a perfect repast. Cyril Alexandrinus by the fine flower understandeth life, because is the staff of life; by oil, a cheerful countenance; and by wine, gladness of heart; because oil maketh the face to shine, and wine gladdeth the heart; and therefore will have the glorious life to come set forth hereby; and by the divers measures, one to a lamb, and two to a ram, &c. The divers degrees of glory, to the divers sorts of the elect. But because in sacrificing men gave unto God, not he unto them, it is more apt to apply it to such virtues, as we that believe and so offer our sacrifice Christ, must be endued withal, viz. Sincerity set forth by fine flower coming out of the heart of the wheat, mercy and charity by the oil, and inward joy of the holy Ghost by wine; to which effect Rickelius. And the divers measures according to the smallness or greatness of the beasts offered, the divers abilities of several offerers, it being required of everyone to offer as he is able; the poorer less, the richer more.

One ordinance shall be for you of the congregation, and for the stranger that sojourneth with you. Of the stranger so journing amongst them bound by the same law; see before Levite. 16. 29. There are not divers ways then, but one and the same way for Jews and Gentiles unto salvation, all are freely justified by the grace of God, and none by their own works.

When ye eat of the bread of the land, ye shall offer up an heave offering to the Lord, &c.] It was before appointed, Levite. 23. 10. that an heave-offering of a sheaf of their first fruits should be brought before that they are any of the corn of that year: Now it is further provided, that they should offer an heave-offering of the first of their dough also, a cake thereof to be heaved as the heave-offering of the threshing floor. In making this ordinance the Lord speaketh diversely from that Levite. 23. 10. and all other like passages before going, for he saith, verse. 18. When ye come into the land, but in other places, When thou art come or shalt come, intimating an having of the land in possession, saith Solomon Jarchi, but in thus saying, their entering, before the possession so soon as they got any of the bread of the land to eat, which they did at their first coming, Jos. 5. 11. 12. This cake was not to be offered on the altar, but to go to the Priests maintenance, as all other heave-offerings, ch. 18. 19. The bringing of it to the Lord was in acknowledgement, that they had all their food from him, and for the sanctifying of the rest. Of what quantity this cake must be it is not said, but the Rabbins have limited it to be the 24 part of the dough, and if it were the dough of a common baker, the 48 part, because his lump is much more then of a private person. Yet R. Solomon expounding these words; as ye dee the heave-offering of the threshing floor, ye shall heave it, saith it is meant what quantity everyone will voluntarily bring, no certainty being set. But the similitude rather standeth in the bringing of this as duly, as the first fruits of their corn, called the offering of the threshing floor. Maimonides saith, the poor, that paid no first fruits of their gleanings, yet were to pay a cake of the first dough made of their gleanings. By that which hath been said it appeareth, that this cake was to be brought by everyone, and not one by the whole congregation, as one sheaf was appointed to be brought at Pentecost, Levite. 23. 10. Again, whereas that was paid once in the year; this every time that they baked, saith Lorinus, which might be once or twice a week. And therefore the Jewish women have a custom to this day, when they bake, to separate a cake which they call Callah, and because they have no Priests to give it to, they cast it into the oven and burn it, saying, blessed be thou (O Lord our God) King of the world, who hast sanctified us by thy precepts, and hast commanded us to separate a cake of our dough to thee. And he saith, it is a godly exhortation of Oleaster made to women, as often as they go to baking, to separate the first to God and to his Priests: but it might as well be commended to offer the sheaf at Pentecost, and first fruits still, whereas such old things are now done away in Christ, the antitype of all those offerings. Rabanus by the cake of the first dough offering understandeth the dedicating of the beginning of every good desire and work unto God, acknowledging it to come from his grace and not from any ability in himself, as the first fruits of the threshing of the floor served to set forth the preachers consecrating of his first endeavors unto God. R. Menahem understandeth by all these first fruits, Israel, the first fruits of all the world. And Jer. 2. 3. Israel is called the first fruits of his increase. It served then to put them in mind to dedicate themselves unto God, as most holy. And not only them, but us Christians, who are the first fruits, Jam. 1. 18. And the offering of this cake God commandeth to be made throughout their generations, to show, that they must always observe this right, as is also shown, that they did still after the captivity, Nehem. 10. 37. And for this cause Maimonides saith, they were charged to keep their vessels clean, and in cleanness to make their dough, that they might separate a pure cake without all uncleanness to the Lord. And the charge of offering this cake is iterated again and again to show the weightiness of it.

And if ye have erred and not observed all these commandments, &c. Here it is provided, if the congregation or any particular person sinned ignorantly against any of God's commandments by Moses, for the expiation thereof by sacrifice. There was a like law to this made, Levite. 4. but as there is a difference in the terms, so there is in the sacrifice. There it is said, if they had committed anything against any of the laws of God, here if they have not observed all the commandments given by Moses; and whereas a bullock only is there appointed for a sin-offering, here a bullock is appointed for a burnt-offering, and a kid for a sin-offering. The cases then are not the same, but divers, here being something decreed that was not hitherto. And that is, either the sacrifices before appointed were for sins of commission, these for sins of omission, for which an order had not yet been taken, which is one of the solutions mentioned by Ainsworth. Or there it was provided for the expiation of sins against the moral law, here of sins against the ceremonial, because it is said, The commandments given by Moses, from the day that the Lord commanded Moses, &c. so Cajetan. The Hebrews say that this is made against idolatry singularly, but this is against the words, have erred and not observed; some that the first was for all in general, this for particular cities and towns, and some, that this was an increase of the sacrifice before prescribed only in a mystery, to show that under the New Testament the sacrifices of Christian people spiritually offered should be of greater quantity, then those under the Law. Calvin saith, that two bullocks were appointed before to be brought, one for a burnt-offering, and another for a sin-offering, and that the scope of this law here is only to give liberty to change the sin-offering bullock into a goat, if they had not two bullocks: but this doth least satisfy of any, both because not two, but one bullock only is appointed for the congregation: and because this ordinance is absolute. The first pleaseth me best, neither is there any such reason for that of Cajetan, seeing all Laws were given by Moses, and for particular cities there is no color of reason: but of the increase of sacrifices under the Gospel, see Ezech. 46. 5. 11. and compare it with this, ch, 15. v. 4. 5, 6.

And if any soul sin through ignorance, he shall bring a she-goat, Levite. 4. 27. it is a kid of the goats, a female, or v. 31, a she-lamb: this also is by the Hebrews restrained to the sin of idolatry. But taking it, as before, for a sin of omission it will agree very well: for the sin of commission a kid or a lamb must be taken for the private person, for an omission a goat for any man, there being no difference put here between high priest, ruler and common people; for here are two cases put, but in the law, Levite. 4. there are four, and 4 distinct sacrifices, whereby we may perceive a reason of this law repeated here.

But the soul, that doth ought presumptuously shall be cut off, &c.] For presumptuously, Hebr. is with an high hand, the Septuagint with an hand of pride Onkelos Cald.