Commentary on the Old Testament Volume 1

CHAP. XXIV.

ANd when Balaam saw that it pleased God to bless Israel, he went not for enchantments as at other times, but set his face towards the wilderness, &c.] Hitherto it seemeth that Balaam had gone for enchantments, when he pretended to go meet the Lord, that by the power thereof he might curse, but still God prevented him, and meeting him without delay, sent him back with his word in his mouth for blessing, and not for cursing. Therefore he now resolveth to go no more, but standing still in his place, and looking towards the wilderness, where Israel encamped, he expected a new revelation for blessing. The Cald. and Targum Jonathan say, that he looked towards the wilderness recounting the idolatry of the people with the golden calf there: hoping that for this God might be moved to curse them, and Tostatus saith, that some Hebrews have written, that seeing enchantments could not prevail, he turned himself to pray against them, beseeching God to remember their sin about the golden calf, and therefore to give him leave to curse them, as they were worthy. And Ainsworth saith, that seeing when he went to meet God, he was always prevented with words of blessing, he thought now by suddenly turning him to the people without going out, to prevent God, and so to curse them. But all this is against the words of this place, when he saw that it pleased God to bless, he did submit himself, and went no more to seek means of cursing: this also Ferus and others, preferring Balaam herein before many Christians, who although they be resisted again and again in their [Note.] evil courses, yet will not be reclaimed, or desist from the doing the like again, as he did.

When Balaam stood looking upon the people in their camp, expecting a revelation, the spirit of God came upon him, that is, the spirit of Prophesy, and he took up his parable, Balaam the son of Beor hath said, the man whose eyes were opened, hath said. &c.] Balaam being now to prophesy of of the future glory and greatness of the Israelitish nation useth words of preparation to purchase attention and credit, as to that, which came from God. His eyes he saith were open, intimating, that they had been blind, and he could not see, happily meaning when the Angel stood against him in the way, but now the eye of his understanding was opened to see into the secrets of God. Lyranus, that his eyes were shut by sleep, and then he had this revelation. Rabanus, that they were shut practically, but open speculatively, he seeing the truth, but having no power to follow it. In Hebr. for eyes is eye, whereupon Sol. Jarchi conjectureth, that he was blind of one eye, but this is vain. He saith also he heard the words of God, and saw the vision of the Almighty, and falling into a trance had his eyes open, that is, although through astonishment and fear, when he had this vision, he fell down as dead as other Prophets, both John and Daniel have done, yet his eye was then open to understand. The scope of his speech then is, to prepare others to receive his word, as the word of God, such as is the word of every Prophet of God.

How goodly are thy tents O Jacob, thy tabernacles (O Israel) as the valleys are they spread forth, &c.] The tents of Israel are here commended from five things. 1. From their beauty, how goodly. 2. From their extension, as the valleys. 3. Their pleasantness, as gardens. 4. Their firm standing as lign-aloes trees, which God hath planted. 5. Their height, as Cedars. It may seem strange, that such commendations should be given to their tents having now been weather-beaten 40. years. But as Oleaster hath it, whatsoever the habitations of the just are outwardly to the eye, yet unto God they seem most specious and beautiful, moreover this is prophetically spoken of the magnificent Temple of Solomon and the goodly buildings, which they should have: for by the name of tents were their habitations afterwards called, Mal. 2. 12. Zechar. 12. 7. 2 Chron. 10. 16. 7. 10. to put them in mind of their pilgrimage always in this life: as the valleys they are spread forth, hereby was set forth the large extent of their possessions: as gardens by the rivers side; hereby was shown, that they should be flourishing, and full of good and wholesome fruits; as gardens by rivers are green and fruitful, and that they should be and were now fenced about with God's providence, as a garden hath walls about it. To a garden is the Church also compared, Cantic. 4. 12. 16. Esa. 61. as a watered garden, Jer. 31. 12. Esa. 58. 11. they that being the Church live wickedly contrariwise are threatened, that they shall be as a garden that hath no water, as lign. aloes trees which the Lord hath planted: The Septuagint and the vulgar Latin, as the tents which the Lord hath planted, and the word 〈 in non-Latin alphabet 〉 signifying tents, doth not much differ from the word 〈 in non-Latin alphabet 〉 here used, but both Pagnin, Vatablus. R. Solomon, Tostatus, &c. render it by aloes, the Cald. by spices, but the difference being only in the points, there might easily be a mistaking, the fume like sweet spices or a precious ointment, which the Israelites should have, was meant hereby, for the aloes tree groweth in India or Arabia, and hath a sweet smell like the Thyni tree, some render it, the Santall trees, and these are said to be planted of the Lord, because of their excellency, as sometimes the Cedars are said to be for their most high stature, as the Cedars besides the waters: This is added to set forth their glory and durabilitie, as the Cedar hath the greatest glory for height and bigness amongst all trees, and is most incorruptible, wherefore the Assyrian in his greatness is compared to a Cedar, Ezech. 31. 3. 4.

Mystically saith Origen, Rabanus, &c. the praises of the faithful are here set forth, who are said to dwell in tents, because as men in tents, they fixe not their abode, but are always proceeding and going forward from grace to grace, and they have the sweetness of gardens and spices &c. God planteth them and not man, making them fruitful in all good works, for they are planted by the waters, that is, upon Christ himself and the holy Ghost, as water of life never failing them, but making them to grow upward as the Cedars by heavenliness of mind.

He shall pour water out of buckets, his seed shall be in many waters, his King shall be higher then Agag, &c.] The Sept. There shall come a man out of his seed, which shall have dominion over many nations, and his Kingdom shall be higher then Gog, &c. to the same effect the Cald. and Targum Jonathan; but for Gog they have Agag. The vulgar Latin, his King shall be taken away for Agag, and his Kingdom shall be taken away: and this last reading is followed by Rupertus, Rabanus, Beda, Hugo and Rickelius, and this last author saith, it is the common exposition. These then make this a prophesy of Saul's losing his Kingdom for Agag the King of the Amalekites, whom he spared contrary to the charge given him, 1 Sam. 15. And Jerome having mentioned the Sept. reading preferreth this. But the Hebrew words signify exaltation and lifting up, and not taking away, and not, for Agag, but, then Agag. And therefore leaving that translation as unsound, although some of the Hebrews also expound it so; we follow the first. His King shall be exalted above Agag, that is, in particular above Agag, as King Saul was, when he had subdued the Amalekites, and all Kings of Amalek, who were called by that name generally, as the King of Egypt, Pharaoh; of the Philistines, Abimelek, and the Roman Emperor, Caesar. For the Agag or King of Amalek was of great renown in times past, and of great power, as we may also gather from their bold coming against Israel, Exod. 17. and therefore this comparison is used to set forth the great glory of the Kings of Israel to come, which was not verified so much in Saul as in David and Solomon, and most of all in Christ. That Amalek was of great glory, we may see verse. 20. he was the first or chief of the nations. For the reading of the Sept. higher then Gog; this is followed by Origen, expounding it not by any nation so called, but by tectum, the roof of an house, as the word signifieth, so likewise Cyprian. Theodoret following Symmachus, for Gog, hath Og: whereas it is said, He shall pour water out of buckets, &c. this is commonly expounded according to the Sept. of his seed, by the buckets the holy Patriarchs, of which the Hebrews came being understood, and by the water out of them, their posterity growing into great multitudes, he shall have a copious issue, saith Junius, and Rabanus likewise, and Tostatus. But these two last will not only have their innumerable multiplying hereby set forth, but also the evangelical knowledge, which flowed from them by the ministry of the Apostles, like waters into all the world. And Tostatus, besides these two, hath a third sense, by waters understanding the knowledge of the true God, which was amongst the Hebrews; but he preferreth the two former. Ferus followeth this; according to which, he saith, God is called the Fountain of living water; and again, the Word of God is a fountain of water, which Word was committed to them. But he maketh Christ the bucket, from which this water floweth into all parts, according to that, the law shall go out from Zion, and the word of the Lord from Jerusalem. For the first of these senses make the next words, his seed shall be in many waters; and they are called the house of Jacob, which came forth out of the waters of Judah, and of the fountain of Israel, and many people's are called many waters. And by this similitude an innumerable increase is most aptly set forth, as the drops of water are innumerable. And by saying, his seed shall be in many waters, is meant their fruit fullness, as of seed sown in watery and moist places, Isaiah 32. 20. and this is the sense, as Rabanus saith, according to the history, but mystically the flowing of true knowledge out from them into all parts, is meant, which was fulfilled in Christ, whose Word and Spirit are often thus set forth, Joh. 3. 5. & 4. 10. & 7. 38. and so by their King so high in glory Christ is set forth, and his spiritual Kingdom the Church of the faithful.

God brought him forth out of Egypt, he hath the strength of an unicorn, &c.] Of this see before Chap. 23. 22. the same is here repeated, to terrify Balak the more, which Rickelius thinketh is not done without a great mystery; and Origen accordingly will have God's bringing of his son Jesus out of Egypt, after the death of Herod, and his bringing of him out of the Egypt of this world to heaven set forth hereby, a way being made thus for all the faithful to pass thither, so likewise Rabanus. He shall eat up the nations, his enemies, and break their bones, and pierce them through with his arrows. Here that, which was spoken briefly before, is further enlarged, touching their unresistible strength. By eating up is meant his destroying of them, that is, of the Canaanites seven nations from being a people. By the vulgar Latin it may seem to be meant otherwise: for it is, the nations shall eat up his enemies; being by Rabanus expounded of Titus and Vespasian, Romans, with the help of other nations in their army destroying the wicked Jews, the enemies of Christ, and overthrowing their city. But the word, shall eat, is the singular number, and therefore cannot agree with the plural, nations; so that the first reading must stand, and therefore most expound it accordingly. Being mystically applied unto Christ, it will agree thus, he shall eat up, that is, subdue and bring under his obedience the Gentiles, that were his enemies before, and pierce them with his Word as with arrows to the inward parts, as is prophesied, Psal. 45. 6. and of the Word piercing and dividing between the marrow and the bones, see Heb. 4. 12.

He couched, he lay down as a lion, as a great lion, &c.] Not much unlike to that, Chap. 23. 24. and the same with the words of Jacob, when he blessed Judah, Gen. 49. 9. where therefore the sense both for the letter and mystery may be seen. Blessed is he that blesseth thee, &c. thus before Isaac concluded in blessing Jacob, and God in blessing Abraham, and Balaam here to show, that he spake by the same Spirit. And thus he cutteth Balak off from all hope of having the Hebrews cursed, yea he doth in effect curse him and his for attempting it, and himself also.

But how is this to be understood, blessed is he that blesseth thee; for Balaam [Qu.] blessed Israel, but yet he was not blessed? Rickelius answereth, he is blessed, unless there be a bar in him, whereby he is hindered from the blessing, as there was in Balaam, because he had a wicked heart in him.

And Balak’s anger was kindled against Balaam, and he smote his hands together, &c. Thus Balak expressed his wrath and indignation at Balaam, as the phrase of clapping the hands is used, Job 27. 23. Lament. 2. 15. as if he had bidden him, avant, for forbidding all to curse them, and had been ready to offer him some violence, if he did not with the more speed hasten away. Thus the wicked are deceived of all their expectation at the last, as Balaam of his hoped for honor. Balaam to this saith nothing, but what he had in effect spoken before, he could not go from rhe Word of the Lord to speak anything of his own mind.

And now, saith he, I go to my people, come therefore and I shall advertise thee, what this people shall do to thy people in the latter days.] The Cald. hath it, I will counsel thee, what thou shalt do, and show thee what this people shall do, &c. for the advertisement or counsel was given by Balaam most wickedly to Balak, as is noted, Numb. 31. 16. and touching the people of Israel, he shown only, what they should do to the Moabites hereafter. The counsel then, that he gave, was to lay a stumbling block before the children of Israel by the Moabitish women enticing them to fornication and idolatry, as is also expressed Revel. 2. 14. According to the Chaldee R. Solomon saith, the Scripture is short, the meaning is, I will counsel thee to cause them to stumble, and I will tell thee what evil they shall do to Moab hereafter. And Cazkuni, Moses our master concealed the counsel, because it was given to Balak in secret, but it is revealed Numb. 31. 16. Cajetan, for that, which they shall do to thy people in the latter days, I will counsel thee, what thou shalt do to them forthwith to make them fall, and for that, which I shall now speak of the evil to be done by them to Moab, thou shalt not need greatly to care, because it shall not be, till a long time after thou art departed out of this life, wherein he seemeth to have attained to the true sense of this place; thus also Munster. This then is an eccliptical speech, something being left to be understood, as the Chaldee hath supplied it, or as Cajetan, and these kind of speakings are not unusual, see Exod. 4. 5. & 13. 8. For the counsel given by Balaam, Philo saith, that he taking Balak by the hand led him aside, after he had uttered the divine oracles, and having him alone, said; There is no way to make the Israelites expugnable, but by drawing them to the contempt of God's laws, and for this the evil of lasciviousness and lust is most powerful. Let therefore a company of the most beautiful women of Moab most curiously adorned be sent forth into the plains where they encamp, so that the young men of Israel may see them, and be taken with their beauty, but let not them yield unto them at the first motion, but seem coy and return from them again, and having shown themselves thus once or twice, that their lust may be the more inflamed, at length let them come to more familiar parle, and when the Hebrews shall solicit them to love, say, We know ye cannot love us, because ye serve not our gods; but if ye will come to our sacrifices and condescend to our religion, then shall ye have your desires satisfied by embracing our bodies, &c. thus he, and Josephus likewise, and Ambrose following them, and others; so that by this relation they dealt almost, as Jacob's sons had dealt with Shechem and Hamor about Dinah. Where this counsel was given, is not expressed, but Comestor saith, that it was in the borders of Midian, to which the King went with him to hear it. Josephus contrary to Philo, saith, that he gave it him before the Princes. Origen, and after him Rabanus, expound the prophesy here following, as meant by the counsel which he said he would give him, because in a prophesy is revealed the counsel of the Lord: but no Prophet when he was to utter a prophesy ever spake thus; and the prophesies uttered by Balaam were now pronounced before all, but his counsel was given in secret after this, when he was now departing thence; & therefore Origen himself afterwards expoundeth it also according to the exposition before going: in the latter days. It is strange, that Tostatus hath upon this, for he saith, by latter days, are meant the last days of the people of Israel's staying in those parts, the whole time whereof he conjectureth to have been about 6. months, when Balaam meant to come again to give the foresaid counsel to the King, neither did he give it till then. For Balaam lived not to come again, as we may well think, because he was cut off chap. 31. 16. unless it shall be thought, that he went home first, and then returned to give his counsel, and so fell with the Midianites, being again on his way homeward amongst them. But certainly he gave him this counsel now, as all others hold, which appeareth by Balak’s putting it immediately in practice, when he was gone chap. 25. 1, 2. &c. And herein the great wickedness of Balaam appeared, whatsoever show of piety towards God he made, in that to avoid the Kings wrath, and to hold his favor he gave him such pestilent counsel against the people of God, that they might be cursed and perish contrary to all his foregoing parables, which he knew to be the words of God. For these words, in the latter days, they are well referred by expositors generally to any times coming long after, and not only to the time of the Messiah, as some would have them, because the Moabites were subdued by David, and the Amalekites by Saul, and the like phrase in this sense is used Gen. 49. 1.

And he took up his parable, Balaam the son of Beer hath said, the man whose eyes were open, &c. He beginneth, as before, verse. 3, 4. using the same words, verse. 15. 15. only v. 16. he hath these words more, and knew the knowledge of the most high, which are inserted, saith Baal Hatturim, because he was now to reveal the days of Christ. Origen here moveth a question, how this happened unto Balaam, that he could say more magnifically of himself, then any of the holy Prophets: for none of them ever spake of himself, but thus saith the Lord, and I had a vision from the Lord, &c. but not which knew the knowledge of God? and answereth that he said so, because he was a wizard, and had the knowledge of the secrets of nature from God, from whom all knowledge cometh, which he did herein confess. But he speaketh not herein of such knowledge, but of divine knowledge now extraordinarily revealed unto him for the good of the Church, and because it was extraordinary for such an one, as he to speak of these things, he setteth forth the person speaking thus extraordinarily, that it might be the more noted, and touching the knowing of the knowledge of the most high, the same in effect is often spoken by the holy Prophets, although not in the same words.

I shall see him, but not now, I shall behold him, but not nigh, there shall come a star out of Jacob, &c.] Here he prophesieth of David, and of Christ figured out in David, neither of which should arise, till after a long time. But how saith he, I shall see him, if he came not till a long time after his [Qu.] death? It is answered, the meaning is, that he should see him, that is, Christ in his posterity, the Magi, that came to see him by the guidance of a new star, or at the end of the world, when he shall come to judgment, when every eye shall see him. Or the first word may be rendered, I see him, that is, by the spirit of prophesy, I see him a far off to come, as Abraham is said to have seen Christ's day, and both he and the other Patriarchs the promises, saluting them afar off; they by faith, he only by divine revelation without any good redounding to him herefrom: Thus some that have best skill in the Hebrew, render it, I see; thus R. Solomon, I see the praise of Jacob and his greatness, but it is not now, but after a time. Maimonides expounding these words, divideth them between David and Christ. I shall see him, that is, David, I shall behold him, that is Christ the King, A star shall proceed out of Jacob, that is, David, and a Scepter out of Israel, that is Christ, and he shall smite through the corners of Moab, that is, David, 2 Sam. 8. 2. and unwall all the sons of Sheth, that is, Christ, as is said, Psalm. 72. 8. He shall have dominion from sea to sea. And Edom shall be a possession, that is, to David. 2 Sam. 8. 14. and Seir shall be a possession, that is, to Christ, as it is said, Obad. 21. and saviors shall come up on mount Zion to judge the mount of Esau. Thus the Rabbin both wittily and probably, neither do ours much differ herefrom being generally for David and for Christ here set forth; as Jerome, Rupertus, Burgensis, &c. which last saith, that Balaam in this and the three Prophesies before going speaketh of four times. 1. From the calling of Abraham to the giving of the Law, for then this people was particularly chosen, and the promise of innumerable increase was made. 2. From the beginning of the Law to the entering into the possession of Canaan, for then they were without idols, and prevailed mightily, and the ark was in a Tent. 3. From thence till the time of Kings, and the Temple, when they overcame Agag. 4. Under Christ, of whom this Prophesy speaketh. The Cald. for a star shall rise out of Jacob. hath it, Messiah shall be anointed of the house of Israel. Cazkuni saith, he prophesieth of David. Whereas all the children of Sheth are spoken of, hereby are meant all men of whatsoever country or nation, according to the Rabbins exposition before going; and the Cald. he shall have dominion over all the sons of men, and R. Solom, all men, who do all come of Sheth: For of Sheth came Noah, who only with his sons were preserved in the ark, so that all now be the sons of Sheth, for all others were drowned. The amplitude of Christ's do minion then is hereby set forth, as Psal. 2. 8. so likewise, Theodoret, Procopius, and Origen, &c. and accordingly it is prophesied, Esa. 2. 2. Mich. 4. 1. Some take Sheth for the proper name of a country as Oleaster, and Nathan a Rabbin, that it was a river in Moab. Others according to the signification of Sheth, that nothing else is meant but the countries behind Ammon, and Midian; for these words destroy all the children of Sheth. Heb. is 〈 in non-Latin alphabet 〉 of 〈 in non-Latin alphabet 〉 a wall, and therefore by the Rabbin it is rendered, unwall all the children of Sheth, which sense is also followed by many, and the meaning is he shall break down the partition wall, as it is said Eph. 2. 14. by some he shall wall them in, or inclose them, thus taking them and making them his subjects, whereupon Origen wisheth to be worthy to be one of his Captives or prisoners, as Paul writeth of himself, Paul the prisoner of Christ. Some, he shall take, as a prey, as fishermen inclose in their nets and take fishes. By the corners of Moab are understood the quarters of Moab, by the Sept. the Dukes; by the Cald. the Princes of Moab. Some expound all of Christ, and then the subduing of Moab is to be understood, as that of the children of Sheth. And indeed Christ is the true morning star, as he is called; and therefore it is to be held, although this prophesy were fulfilled in David in part, as in the type, yet the full accomplishment thereof was in Christ, as all the Fathers hold, who therefore speak only of Christ, saying that the speech is doubled, I shall see him, I shall behold him, to set forth both his Humanity and his Divinity, but I see no reason, why David, in whom some sparks of this Star, as it were, appeared, should be excluded, as Calvin speaketh. From this prophesy it was, that that impostor bearing himself, as the Messiah, in the days of Trajan, called himself Barchobab, the son of star, who who when he was slain, was called by the Jews, whom he had deceived Barchozibah, the son of falsehood. Of a Scepter which also is here spoken of, ascribed to Christ, see Psal. 45. 6.

And Edom shall be a possession, Seir also, &c.] How Edom was subdued by David, hath been already touched, but whereas R. Maimonides distinguisheth between Edom and Seir, it is vain, because Seir was the possession of Edom, and therefore the same is set forth by both these names, and the Septuagint for Seir hath Esau. The fulfilling of this in Christ is by subduing all enemies of the truth, as Tostatus hath it, the Moabites, and Edomites being expressly named, as the chief enemies of Israel, and others being in them understood; wherefore Isaiah prophesying of Christ saith, who is this, that cometh from Edom, &c. So likewise Origen, Eusebius, Procopius, &c. by Edom understanding the flesh, or men in the blood of sin, who are subjected to Christ, when they are converted and the flesh is subdued to the Spirit.

And Israel shall do valiantly,] Heb. valiantness, Cald. be prospered in substance, meaning that they shall be enriched by the spoils of the enemies, for the Hebrew word signifieth as well riches, as valor; in the like phrase David speaketh Psal. 60. 14. Mystically, the Spiritual shall prosper and prevail everywhere.

Out of Jacob shall come he that shall have dominion, and shall destroy him that remaineth of the City.] This by R. Solomon is expounded of Christ, as if he had said, yet there shall be another ruler. Cazkuni referreth it to Joab, of whom it is said, that he remained in Edom six months, until he had cut off every male in Edom. Lyranus and Tostatus understand Christ subduing the City of Rome, the Mistress of the world to the gospel in Constantine's time, and some will have Constantine understood by him, that should have dominion. Origen by the City understandeth the world, Hugo Cardinalis, the Synagogue of the Jews, and some Hebrews by the dominatour here understand Solomon. Ferus, the second coming of Christ to judgment, or Christ at his second coming, when everyone shall be subdued, and perish; that was not before taken by being converted. I cannot dislike that of Cazkuni touching Joab David's Captain, in whom this was fulfilled according to the letter, and in Christ's second coming, shall be according to the Mystery, as Ferus. For Solomon made no wars, and therefore it cannot be understood of him. And Constantine rose not out of Jacob. And of Christ at his first coming it was fully spoken before, verse. 17, 18.

And when he looked upon Amalek, he took up this parable and said, Amalek was the first of the Nations, but his end shall be, he shall perish forever.] The Amalekites were not far from Edom, on the South of Caanan, and therefore from this high mountain he might well look upon their Country also; they came as some think of Amalek the son of Eliphaz, the son of Esau. But before this we read of Amalekites in the days of Abraham, smitten by Chedarlaomer, and therefore this cannot so well hold; see before Exod. 17. 8. Amalek and his race, that came of Esau, most probably were called by one general name Idumeans, as all the rest of his posterity. The first of the Nations Amalek is called, because he first of all others fought against Israel, and therefore the Cald. hath it, Amalek was the beginning of the wars of Israel; and this is followed by R. Solomon R. Abenezra and other Hebrews. And Tostatus likewise, Lyranus, Rupertus, &c Also he might be called the first, because chief in valor; wherefore Amalek should be utterly destroyed, see before Exod. 17 so that here the same thing is only uttered prophetically again, and he was destroyed by Saul, and by David, and afterwards Haman the Agagite, as he is called, Hester 3. 1. and therefore most probably coming of the Amalekite Kings, with his children were destroyed by Mordecai and the Jews. For his latter end] the Sept. hath, his seed, or posterity, as the word may also be rendered.

Note that such as are chief in sin, as Amalek was, and so the first fruits [Note.] as it were of the devil, shall be most severely destroyed; so Jericho, the first city of the Canaanites, as the most forward in piety; the first fruits of God shall be most graciously dealt withal. Amalek, saith Rickelius, is a licker of the people, and figureth out the covetous, whose riches wickedly gathered shall at once at the last perish forever. Origen and Philo apply this much after the same manner, but erroneously going upon Amalek, the son of Eliphaz, of Esau, allegorizing upon the senames, and certain places also by their names.

And he looked on the Kenites, and took up his parable, saying, strong is thy dwelling place, &c.] The Kenites, as it seemeth, dwelt near the Amalekites, for when Saul went to destroy Amalek, he sent to warn the Kenites to go from amongst them, as with whom the Israelites were always at peace. They were the Countrymen of Jethro, Moses father in law, the Kenites which came of whom dwelt afterward with Judah, Judge. 1. 16. for Jethro is there called a Keuite, and amongst the men of Judah, they are again mentioned. 1 Chron. Chapter. 2. Verse 55. thus the Targum Jonathan by the Kenites understandeth Jethro his posterity. But the Chaldee the Kenites, mentioned Gen. 15. 19. calling them Salmeans. Of the Kenites Jethro his posterity it is again spoken, Judge. 4. 11. and of the Rechabites so much commended, Jer. 35. who are noted to be Kenites 1 Chron. 2. 55. I think with the Chaldee, that the Kenites of those parts are meant, and not those coming of Jethro, for he and his were now most probably with the people of Israel; see Numb. 10. 25. so that Balaam could not be said to have looked upon the Kenites, as a people by themselves, to set forth these. It may be, that Jethro was originally of that Nation, although his habitation was amongst the Midianites, and coming into league with Israel, whose Religion it is likely, he and his embraced, for his sake the Kenites doing all likewise were used as confederates, and dwelt safely till the Babylonish captivity, when togetherwith Israel they were carried away, which is meant in this saying. Strong is thy dwelling, and thou puttest thy nest in a rock, wherein the name Kenite is alluded to, since Ken signifieth a nest.

Nevertheless the Kenite shall be wasterd, till Ashur shall carry thee away captive, Hebr. nevertheless Cain shall be wasted.] Which word is used happily, because they came of one Cain, so Junius. Calvin by the Kenites understandeth the Midianites, and not Jethro his posterity, his house being yet but small, and the Midianites, he thinketh were called Kenites synechdochically, from Jethro his family properly so called, which was a part of them.

Cajetan by the Kenites understandeth the Amalekites, who he saith, are also called Cain, because as he rose up against Abel, so these against Israel, Rupertus for Cain hath Cham, the Septuagint for, thou hast thy nest in a rock, hath it, Although Beor were to him a nest of subtlety. The vulgar Latin, Although thou puttest thy nest in a rock, and hast been chosen of the stock of Cin, how long canst thou remain? for Ashur shall take thee.

The place is so obscure, that Expositors almost know not, what construction literally to make of it; and therefore Origen and Rabanus will have it understood mystically only, of crafty worldly minded men, who think to settle themselves so surely, as never to be removed; or who, if they be converted to Christ, are built upon a rock, but if the Assyrians lead them away, that is, they be corrupted with Heresy, they shall perish by Devils set forth by Assyrians. But these things do so ill hang together, and are so far fetched; that it is better neglecting them to cleave to the literal sense, by the Kenites understanding, as before a people near the Amalekites, who although they had peace with Israel, and other Nations near them, as we may see Judges, 4. 17. 1 Samuel, 15, 6. and so built them a nest, as it were in a rock; not perishing, when other Canaanitish Nations were destroyed; yet when the Assyrian should come, they should be wasted, the best of them; that is, the posterity of Jethro, who sincerely embraced the true Religion, being preserved to be brought back again to their old habitations together with the Jews, as is noted, 1 Chronicles, 3. 55. and intimated, Jeremiah, 35. where the Rechabites, that were Kenites, are so much commended and comforted with promises of continuing always.

Calvin saith, that the Midianites are meant by these Kenites, who when they were smitten by Gideon, this Prophesy was fulfilled; Nevertheless, the Kenite shall be wasted; and for the next words, he rendereth them, How long shall Ashur carry thee captive? Interrogatively, referring it to Israel, to whom he saith Balaam here turned his speech, showing the miseries that should be mixed with their felicity before spoken of; and in that he saith, how long he intimateeth, that this captivity should be for a long time as it was indeed, even for threescore and ten years. But how the Midianites could be said to have a sure habitation, I cannot see, for so much as they were destroyed, Chapter 31. The words in Hebrew are, Because if Cain shall be for a wasting, or the Kenites for destruction, how long shall Ashur carry thee captive? The meaning whereof seemeth to me to be this, if thy nest, set forth by the word 〈 in non-Latin alphabet 〉 be destroyed, that is, thy habitation, as it shall be one day by the Assyrians, how long shall thy captivity then be? that is, it shall be very long. For why it should be referred to Israel, which is here last spoken, I can see no reason, but only to the Kenites, of whom is this Prophesy.

And hereof may this moral be made, that there is no estate in [Note.] this world so firmly grounded, but it is subject to alteration, and shall be altered to worse in time, that we may seek stability only in heaven.

And he took up his parable, and said, alas, who shall live when God doth this?]

And ships shall come from the coast of Chittim, and afflict Ashur, and Eber, and he also shall perish forever.] Here first Balaam lamenteth the miseries of these times foreseen, as if he had said, who shall escape destruction, when these things following shall be fulfilled, both Ashur, that ruled over others being subdued, and the Hebrews also, that came of Eber, touching whom so much happiness hath been hitherto spoken, and all this by ships coming from Chittim, now Chittim was one of the sons of Javan, the son of Japheth, Genesis 10. 4. and of him came the Cylicians, Macedonians, Cyprians and Italians, as Josephus saith; so that both the Empires of the Greeks, in Alexander the Macedonian, and his successors, and of the Romans in Italy, may well be understood by the ships of Chittim here, the first of which subdued the Assyrians Empire devolved to the Persian, and the other; that is, the Roman, destroyed Jerusalem: and these things being done, he saith that he who made this waste, shall perish also forever, that is, the Romans through divisions and civil wars amongst themselves, as we know, that this Empire hath been long since wasted and brought down hereby.

The vulgar Latin, for Chittim, hath Italy; the Targum Hieros. the Province of Italy and the Romans; the Chaldee Rome. But Malvenda hath rightly noted, that the Cyprians, Cylicians and Macedonians, were so called Chitheans, see Daniel 11. 30. where the ships of Chittim are again spoken of the Greeks, and the Selucidae troubling both the Assyrians, and Hebrews being meant hereby.

And Balaam rose up, and went and returned to his place, and Balak went his way.] It may seem, Numbers 31. 8. where Balaam is said, to have been slain amongst the Midianites, that he never went home again: But Cazkuni saith, that he went home, and when he heard of the the plague brought upon Israel by his Counsel, he returned to Midian to receive a reward promised him for his Counsel, and there was slain with them.

Or it may be said, that he went with a purpose to return, but was stayed amongst the Midianites, desirous of him for their safeguard, as was touched before, Chapter 22. 5. but I think now, that the first is rather to be preferred. For Balak’s return, or going his way; it was as Tostatus hath it, to the mount Peor, from which he had gone to the borders of his kingdom to accompany Balaam, for the counsel which he finally gave him, and coming from thence again to Peor; or as Comestor hath it, from the borders of Midian, he presently put that wicked counsel in execution.

CHAP. XXV.

ANd Israel abode in Shittim, and the people began to commit whoredom with the daughters of Moab.] Of Shittim see before, chap. 22. 1. and of the time of their abode here, even until that Joshua led them from thence over Jordan to Gilgal after the death of Moses; whereupon it is, that the Prophet saith, Remember what Balak did to you, and what Balaam answered, from Shittim to Gilgal. And now the cursed counsel of Balaam was put in practice and took effect to the destruction of 24000. even all, that sinned with the daughters of Moab and Midian, who must also be understood, as we may see, v. 6. but the far greater part sinned not, and so were preserved alive.

And they called the people to the sacrifices of their gods, and they did eat and bow down to their gods.] Of their manner of inviting them, see before in the counsel of Balaam, chap. 24. 14. These gods, with whom they sinned by the means of Moab's, and Midians daughters, were Baalpeor, as is expressed, v. 5. Psalm. 106. 28. they joined themselves unto Baalpeor and ate the offerings of the dead, that is, of dead and dumb idols. Here a dispute is made by some, whether they worshipped their idols, as thinking them gods, some holding, that they did, and some that they did not, but only to please the women with whom they consorted, which is the most probable, as August. saith, in speaking of the idolatry of Solomon, although Josephus saith, that they suffered themselves to be persuaded by the women, with whom they had their pleasure, that there were many gods, and that there was nothing which for their sakes they were not ready to do against the Laws of God.

And Israel joined himself to Baalpeor, &c.] The Cald. to them, that served Baalpeor. In the vulg. latin, Israel was initiated to Baalpeor. It was an idol, that had a name common to others; Baal, lord, but for distinction, peor is added hereunto, because his chief place where he was served, was mount peor. The Baals of the heathen, after whom the Israelites also were sometime carried, were called by the Prophets sometimes Besheth, shame, as Hos. 9. 10. Jer. 11. 13. and Jerub-baal so called for beating down Baals altar is called Jerub-besheth, 2 Sam. 11. 21. and Eshbaal 1 Chron. 8. 33. Eshbosheth, 2 Sam. 2. 10. and Merib-baal. 1 Chron. 8. 34. Mephibosheth, 2 Sam. • ▪ 10. for it was indeed the shame of any people, and much more of the people of God, that they should serve such filthy idols. This Baalpeor is thought by most to have been the idol Priapus, because peor signifieth opening, for that all manner of filthiness was there committed before that idol, the secret parts being opened for this purpose without all shame. Ainsworth saith, either it might have the name of peor from opening the mouth in prophesying, because Baal is said to have had his Prophets, as the idol of the Babylonians was called Nebo from prophesying.

And the Lord said to Moses, take all the heads of the people, and hang them up before the Lord against the Sun, &c. As the words here sound, by heads the rulers of the people being understood, it is commonly held, that Moses was charged to hang them up, because through their negligence the people under their command, had committed this foul sin, a document being drawn herefrom, that the sins of the people are the sins of their governors, when they labor not to keep them from doing evil; thus Origen, Augustine, Rabanus, Rupertus, Comestor, Hugo, Glossa, Lyranus, Calvin, Ainsworth, &c. But R. Solomon cited by Lyranus, and Cajetan, Oleaster, Tostatus and Procopius, &c. say that the meaning is, Moses should take the heads; that is, the Princes of the people, and use their help to hang up the people, that had sinned: So the Chaldee, Take all the Princes of the people, and judge, and hang up everyone that shall be found guilty. Of these two Expositions the first and most common is to be preferred, because the rest of the people, that sinned, are appointed to be slain, v. 5. it being a thing of too great labor to hang them up all, they being 24000. And they, whose help Moses used in doing this execution, verse. 5. are not called heads, but the word being varied, judges. It is to be thought then, as Calvin hath it, that the heads or rulers, which had sinned by fornication and idolatry should be hanged up, and the common people slain with the sword, as when they had sinned with the calf, Exod. 32. to do which last execution the Judges were spoken to, everyone in his jurisdiction. Or it may be, that the help of the Judges was used to slay both the heads and the people▪ and then the heads which were other inferior governors, who were guilty of the same sin, were to be hanged up for the more terror, that they who were above others in place, might be made more eminent examples of God's judgment. The Judges who were not tainted with this sin, most probably were those 70. joined with Moses to judge the people, who were in place and authority above all other heads and Princes, that were by Jethro his counsel made Captains over thousands, hundreds and fifties, and how prone these were to wickedness, as well as the people, may be seen before in the conspiracy of Chorah, and after in this chapter, verse. 14. in Zimri: whereas it is said, hang them up before the Lord against the sun. Cajetan will have it understood in detestation of Baalpeor, which he saith, was the Sun, worshipped by them as a god, in this idol, and that he had this name from opening, because the Sun openeth the day and the year. But what the more general opinion is touching this idol, hath been said before, and therefore this was nothing else, but openly to hang them up to their greater ignominy, who were not ashamed to commit so fowl a sin. This example of judgment against [Note.] fornicators is most remarkable, both for the gross idolatry, that they were drawn unto by their filthy lusts, and the punishment following, wherefore Saint Paul remembereth it, hereby to dissuade from this abominable sin. For the difference in the number judged here 24000. verse. 9. there 23000. see the reconciliation there. Happily the people, that perished only are reckoned by Saint Paul, and not the heads who might be one thousand.

And behold, one of the children of Israel brought a Midianitish woman to his brethren in the sight of Moses, and of the congregation, who were weeping at the door of the Tabernacle.] This was Zimri, as is expressed, verse. 14. Of whom Josephus saith, that when Moses took order for the cutting off of those that had sinned, came openly, bringing with him a Midianitish woman, and expostulated with Moses for using such severity at his own pleasure, saying, that there was no reason why they should be thus debarred from all pleasure and liberty, yea, it was worse then the Egyptian servitude, and that Moses under the pretext of religion exercised tyranny, and therefore was worthy himself rather to be punished. Then he added, that he having taken a Midianitish woman to wife, thought it not good to conceal it, as being a thing wherein he had done no more, then he might; for which cause he would now openly carry her to his tent, and so went his way. And Moses being out of his great meekness silent at all this, lest if that he had contended with him, new stirs might have risen, Phinehas followed them out of zeal into the tent, and there finding him in the embraces of his mistress, thrust them both through with his javelin. Howsoever, this man shown himself most impudent and graceless, when Moses and others were weeping and grieving, and humbling themselves before God at his sanctuary for the abomination, in that he now came openly with his strumpet amongst all the tents of his brethren up to the Tabernacle so contemptuously professing, as it were the sin now adjudged to so fore a punishment to be no sin, but a lawful thing; for all this is implied in this relation here, and therefore he was worthily pursued by Phinehas, and destroyed in his sin.

The Septuagint in a different manner render these words, there was a man of the sons of Israel that brought his brother to a Midianitish woman; but this is certainly a corruption, and maketh the relation more obscure. Let [Note.] such as go after whores and pleasure, when others mourn and pray because of these sins, consider this example and be ashamed, and tremble.

And when Phinehas, the son of Eleazar, the son of Aaron saw it, he rose up from the congregation and took a javelin in his hand, &c.] It is generally held, that Phinehas did this by an instinct of the Spirit extraordinarily moving him as Moses killed the Egyptian, that wronged the Hebrew, and therefore his fact is not to be imitated by others, that are private persons. Or it may be thought, that Moses having given command to the Judges, verse. 5. to slay such wicked men, they delaying to do it for fear of their great multitude, because they could not prevail with the people under them to put their hands to this work, Phinehas first thrust himself into the danger by doing execution upon this impudent and contemptuous Prince and his strumpet, whereby, as Josephus saith, many other young and lusty men were encouraged and went out and slew many more. The place in which he slew him said to be his tent, is 〈 in non-Latin alphabet 〉 , in the vulgar Latin, Lupanar, by Vatablus rendered fornicem & tentorium; and the Sept. 〈 in non-Latin alphabet 〉 , a furnace; it is properly a hollowed place like a furnace made purposely to commit such wickedness in, so that the height of wickedness seemed to be in this Prince, for that he had provided a stews, wherein to take the pleasure of his filthy lust, in despite of God and man, for the word 〈 in non-Latin alphabet 〉 is commonly put for a tent or tabernacle. Here Phinehas thrusting them both through the belly with his javelin, as they were exercising their wicked lust, took a fit revenge upon them in those parts, wherewith they sinned; and to express this in the vulgar Latin it is, he struck them both through in their genitals: the Hebrew word is 〈 in non-Latin alphabet 〉 , alluding to the word 〈 in non-Latin alphabet 〉 before used to set forth the stews, and signifieth the belly.

and so the plague was stayed.] We read of no plague before, but hereby is intimated, that God sent a plague amongst the people for these abominations, for which it is likely, that Moses and all the godly people assembled themselves to the door of the tabernacle, and wept and prayed there before the Lord to avert this judgment, and to convert them that sinned herein from their wickedness, at what time the Lord gave order, as ver. 4. for the hanging of the heads up, and to slay all the Delinquents besides, as verse. 5. that his fierce anger might be turned away, as it is there said, intimating that wrath was gone out already, as was said in a like case before, Chap. 16. 46. although it be nowhere here expressed. But before that execution could be done, or whilst for fear it was delayed, Zimri coming so impudently with his strumpet, Phinehas carried with divine zeal did this noble act upon him and her, and so the plague was stayed; and others moved by his example took courage, as Josephus hath it, and executed many others; whereupon the Lord made an end of striking by his plague, 23000 haply being destroyed hereby, and 1000 by the sword and spear; and thus also a reconciliation may be made betwixt the number here spoken of, verse. 9. viz. 24000, and the number of 23000, 1 Cor. 10. 8. And thus Josephus saith, by the plague sent amongst them, and by the hands of men, that did the execution, there fell the same day 24000. If it be said, it is improbable, that there was any plague sent of God, but only his commanding of such execution to be done, when it was performed, is here called the plague, as the word is used 1 Sam. 7. 14. I answer, both this saying, so the plague was stayed, being the same that was used Chap. 16. 48. when there had certainly been a plague destroying them, and the words before in verse. 4. that the fierce anger of the Lord may be turned away, evince the contrary, and David speaking of this saith, a plague brake in amongst them. Wherefore although such execution was commanded, it is most probable, that it was never done, but only by God's hand, who having begun to strike, when he gave that charge, seeing the execution delayed, proceeded, till Phinehas had expressed so great zeal for God, and haply many more being led by his example, all that remained, being thus cut off, and so the congregation delivered from this grievous judgment, in regard of which they were all in danger, as the whole host of Israel afterwards for the sin of one Achan, Jos. 7.

And the Lord said Moses, Phinehas the son of Eleazar, &c. hath turned away my wrath, &c.] After the valiant fact of Phinehas, here followeth his commendation and reward, God saith, that he by this his zeal had turned away his wrath from the children of Israel, and therefore he did give to him a covenant of peace, that is, of an everlasting Priesthood, affirming, that he had made an atonement for the people. Before the Lord commanded the heads to be hanged up, that his wrath might be turned away, verse. 4. now it seemeth that Moses and the Judges had not done this, but Phinehas took revenge upon one, therefore hereupon it is said, Phinehas hath now turned away my wrath by his zeal for me: for when he had done this, the plague ceased, which would otherwise for want of execution done upon the offenders, have still wasted the people, even that had not sinned in like manner. Now the Lord commendeth Phinehas thus, because haply he might otherwise have been censured by many, as doing that, which belonged not to him, being no magistrate, but a private person: whereas it is said, verse. 11. whilst he was zealous for my sake, Hebr. it is, whilst he was zealous with my zeal or jealousy; implying both the cause, and that the Spirit, whereby he was moved, was from God. Hereby it appeareth, how greatly God is pleased with zeal when it is a good zeal, and not without knowledge; as the zeal of the Jews is called, Rom. 10. 2. and this is, when it ariseth from the love of God, and an hatred of sin, and is directed according to his will; and how abominable the want of this zeal is, see Rev. 3. 17. For the promise of the Priesthood forever made hereupon to Phinehas, the Targum Jonathan thus paraphraseth; Behold I decree him my covenant of peace, and I will make him the messenger of my covenant, and he shall live forever to preach the Gospel of redemption in the end of days. Whereby he seemeth to hold, that Phinehas in his own person should live ever; and Pet. Damianus following this, saith, that Elias was Phinehas, having then lived 620 years according to Beda, when he was carried up in a fiery chariot to heaven, living ever since in an earthly paradise, from whence he shall come at the end of the world to preach against antichrist; and for proof of Phinehas his yet living till David's time, he alledgeth 1 Chron. 1. 9, 20. where Phinehas is said to have been over the Korites, and Jerome he saith, is for the same opinion, in quaest. hebr. But this is an absurd tenet, seeing divers other high priests have been since Phinehas; and the meaning is nothing else but that in his family the high Priesthood should continue always, as long that priesthood stood, and that he in his own person should serve in that office many years, his life being prolonged to a very great age, and that he lived very long appeareth Judge. 20. 28. where after the death of all the Judges he is spoken of, as ministering still before the Ark. Now that the promise was not made to him of his own living always to enjoy this honor, appeareth, because it is said, to him and his seed after him. If this shall be thought to be no singular favor, because he being the eldest son of Eleazar, the eldest son of Aaron should have come to this dignity by course, although he had not shown this great zeal, Calvin answereth well, that first he might have died before his father, and so never have come to it, or he might have been childless, and so it could not have remained in his seed, or he and they after him might have had it without credit, in regard of all which he is by this promise secured. And whereas otherwise he and his might have attained to it by course, now it was given him, as a reward of his zeal, which was more dignity, as the promise made to Abraham, that in his seed all nations should be blessed, when he had obeyed God in sacrificing his son Isaac was but the same that was before made unto him, but then it was made as a reward of his rare obedience to his greater comfort; yet both that to him, and this to Phinehas was made out of God's free grace, and not for the merit of either of them. Note, who is most worthy and ought above all others to be preferred to [Note.] dignity in the Church, even he that is of most zeal for God, as Phinehas. The covenant of peace as it is here said to be given to Phinehas, so it is said to be given to Levi, Mal. 2. 5. and the covenant of peace is God's everlasting covenant, as firm, sure, and abiding covenant, the breaking of which he shall never fear, as Tostatus hath it: moreover under the word peace, prosperity and all happiness is included, as Ezech. 34. 25. chap. 37. 26. He had made peace by his zealous act betwixt God and his people, and therefore the covenant of peace is given to him, as is shown in the next words, he was zealous for his God, and made an atonement for his people. And herein he was a figure of Christ, who maketh atonement for our sins and continueth high priest forever. David in celebrating the praise of this worthy man saith, it was counted to him for righteousness to generation and to generation forever. If it shall seem, that this covenant was not kept, because Eli who came of Ithamar, and his son Abiathar after him had that office, but was put from the high priesthood by Solomon, and Sadok was set up again; It is easily answered, if there were any intermission of the high Priesthood in his family for the ill deserts of some, that came of him, yet for as much as it soon returned again, the covenant held inviolably; of Phinehas his successors, see 1 Chron. 6. 4, 5, &c. the posterity of Ithamar not being mentioned.

Note, in that he is said to have made an atonement by cutting off the [Note.] wicked, that the destroying of the wicked by such as God giveth the sword unto, is as a propitiatory sacrifice for all the people, with whom God is offended otherwise, even for the sin of one, as we may see in the case of Achan; so David afterwards pacified God's anger by cutting off the wicked posterity of Saul. Wherefore let Magistrates not spare capital offenders, but root them out likewise, as they would show themselves true parents of the country, and to desire the preservation thereof.

Here is set down the name of the man slain by Phinehas, and verse. 15. the name of the woman; he was Zimri a Prince of a chief house in Simeon; and she Cozbi, the daughter of Zur, head over a people in Midian. This is set down, that the zeal and valor of Phinehas might appear the more, in that he feared not a man and woman of so high rank for their wickedness, which could not be without peril of his life. Zimri signifieth cutting off, and palu, which is said to be his fathers name, treading under; and he had an end answerable, he was cut off and trodden underfoot, as it were, as an unprofitable branch. The tribe of Simeon of which he was, as is most probable, perished in a great part with him, they being like prince, like people: for being mustered soon after this, Chap. 26. 14. they are found to be but 22200, whereas Numb. 1. 22. they were 59300. Cozbi signifieth lying, or falsehood; and Zur, a rock, and her father Zur is afis afterwards said to be one of the five Kings of Midian. Thus Ainsworth, who addeth out of Sol. Jarchi, that there were five fathers houses in Midian, and he was head of one of them, or King, Gen. 25. 4. And he maketh Cozbi this harlot a figure of Antichrist: for, as she dissemblingly allured Zimri to fornication with her; so doth Antichrist the Kings of the earth by false and lying miracles and pretexts, and as she was the daughter of Zur a Midianite, one of the degenerated posterity of Abraham, so Antichrist sprung from the rock Christ, and his people sometime having built upon him by a true faith maintaining, but since degenerated to most gross errors; and as the fornicating of such apostatising Israelites brought a great plague upon Israel, when Zimri, a Prince of theirs, brought Cozbi openly to his brethren; so God hath sent many plagues upon Christians, since that their Princes being bewitched with Antichrists wiles, have brought that strumpet to their people by their laws, enforcing them to fornicate with her. Lastly, as the end of Zimri and Cozbi both was, they were cut off, as execrable, and then the plague ceased; so Antichrist, and the Princes adhering to him, shall be destroyed, and then we shall be delivered from the plagues of civil wars amongst ourselves, and of the Mohammedans sword, by which a great part of Christendom hath been wasted already, and more is endangered. To this effect he, but not so largely and punctually. Rabanus giveth other significations of these names, and maketh another allegory hereupon; but I rest upon this as the best.

And the Lord said, Vexe ye the Midianites and smite them, for they vex you with their wiles, &c.] The Sept. War ye against the Midianites; for thus a people is vexed or distressed, as the Hebrew word signifieth. After judgment executed upon the Israelites, God would have the Midianites, the cause of their sinning, destroyed also, that they might have no cause of rejoicing over them for the effect, that this their plot took.

But why must they war against the Midianites, and not against the [Qu.] Moabites, who may seem to have been the chief in contriving this mischief? Calvin yieldeth no reason of this, but the good pleasure of God, who deferreth the punishment of some sinners, and taketh revenge immediately upon others, and laboreth rather in resolving another quaere, how this taking of revenge standeth with that interdiction, avenge not yourselves; answering that this was no unlawful revenge-taking, because they were appointed unto it by God, to whom vengeance belongeth, and he may make such the executioners of his will, as he pleaseth. But there is a probable reason rendered by others, why the Midianites must now be smitten and not the Moabites, because they propounded the greatest temptation to the Israelites, not sparing a Kings daughter, but prostituting her, against the nature of all men, that are of an high rank, who cannot endure, but take it most heinously, that any of their daughters should be made whores, as being a great blot to their families, and this reason is here intimated, in that this is said to have been one of their wiles to deceive the Israelites, verse. 18. in the matter of Cozbi a daughter of a Prince of Midian their sister. So that it is likely, that by her, a Prince in Israel being seduced, many more in Israel fell, and that by all those prostituted daughters of Moab. Again, Balaam was amongst the Midianites, who was most worthy to perish for his most wicked counsel, and was slain in this war, Chap. 31. 8. whereby it seemeth, that the Midianites chiefly were addicted to that wizard, and put his instructions most in practice. And hereunto we may add, that Moab was spared for this time for Lots sake, of whom the Moabites came, for which cause God had already given a charge not to war against them, Deut. 2. 9. but there was no such charge given touching the Midianites, so that they were as other enemies. Lastly, the Lord meant from a woman of Moab, viz. Ruth afterwards to raise up David, of whom Christ came, and therefore he would have them yet spared, being in the mean season punished by being debarred from entering into the congregation until the tenth generation, as a most impure people for this their filthy act; and in David's time, they also were smitten and destroyed, when Ruth had been before taken from amongst them. The warring against the Midianites here commanded was not put in execution, till Chap. 31. betwixt which and this the people are first by the Lord appointed to be mustered, Chap. 26. then finding the number of every tribe, it is shown, that daughters should inherit, where there were no sons, Chap. 27. Thirdly, least the people being now about to enter into the land of Canaan should think it unnecessary there to observe the laws of Sacrificing, because they were not kept now for many years in the wilderness, since the giving of them, these laws are renewed, Chap. 28. and 29. and the decrees touching vows are set forth, Chap. 30. and then it proceeded to the Midianitish war. Tostatus saith here, it is to be wondered at, that when the Israiletes were weakened by the fall of so many thousands, and thereby the Moabites and Midianites might conceive that God was now angry with them, and would not protect them, yet they did not first set upon them by battle, but he resolveth that God struck a terror into them, that they durst not, as sometime into the people about Shechem, that none durst meddle with Jacob, when his sons had so cruelly destroyed that City, and the prophesies of Balaam speaking so magnifically of them, were doubtless, a great means to deter them from any such attempts.

CHAP. XXVI.

IN this Chapter, the plague being now past, of which Chap. 25. 9. that it might appear to be true which the Lord had threatened, Numb. 14. that none of the mutinous people from twenty years old and upward should live to enter into the land of Canaan, nigh which entrance they now were, except Caleb and Joshua, the Lord commandeth them to be numbered the fourth year after their coming out of Egypt, as we may see Vers. 64, 65. where it is said, that none of them, that were before numbered, were numbered at this time, because they were everyone dead in the wilderness, as the Lord had threatened. Twice before this the people were numbered. 1. That money might be levied of them by the poll, for use of the Sanctuary, Exod. 30. 12. and Chap. 38 25. 2. That they might be placed and march in order under their several standards and Captains. 3. That it might appear to be true, which was before threatened, as hath been already said. Sol. Jarchi saith, that they were at the first delivered by tale unto Moses, when God had brought them out of Egypt, and now the death of Moses being at hand, to Joshua, who was to succeed him likewise. The numbering of them at every time shown the singular care of God over his people, even as of a shepherd over his flock, amongst which wolves have been, when after this they number the sheep, and the care that the Prince should have of them all; so Ferus, who also observeth another end of numbering them here, viz. that we may see, that God hath no need of any people, which are now his people; for when the old people of Israel were all dead and gone, God yet wanted not a people, for there were almost as many now, notwithstanding the destruction of so many thousands, and God is able of stones to raise up children to Abraham. Lastly, they were numbered now, that a more apt division of the land might be made, more to the more, and less to the fewer, as verse 53. For hese words, after the plague, Vers. 1. the Vulg. Latin hath it, postquam noxiorum sanguis effusus est, which is expounded, not only of the plague, Chap. 25. but of all other destructions made since their murmuring at Kadesh Barnea, viz. for Corah his conspiracy, Chap. 16. for their murmuring, Chap. 21. when Serpents were sent, and Chap. 25. for their fornication and Idolatry.

In this numbering first the sons of Reuben are numbered, and found to be 43730. at the former numbering, Chap. 1. 21. they were 46500, so that they were diminished almost 3000. and it is noted, that of Reuben came Dathan and Abiram, the Conspiratours, whereby we may see the cause of their decrease, this remaining upon them, as a note of their rebellion in some of their Tribe. Yet it is noted, that the sons of Corah died not, of the reason whereof see before, Chap. 16. 32. who the sons of Chorah were is shown, Exod. 6. 24. Assir, Elkanah, and Abiasaph, and their Genealogy is reckoned, Chron. 22. 38. and they were appointed by David to be singers in the house of God, Verses 31, 32. and many Psalms are entitled to them, as Psal. 42. 44, 45. &c. to Psalm 49. so that they were men of great note, and of Chorah came Heman, 1 Chron. 6. 33. 37. who is called the Kings seer, and is said to have prophesied, 1 Chron. 25. 4, 5. And Samuel, for he was the son of Elkanah, who came of Chorah, and H • man of him, 1 Chron. 6. 33, 34, 35. &c. Of the diminution of the Simeonites from 59300. to 22000. it hath been spoken, Chap. 26. 14. the wickedness of which Tribe appeared in Zimri a chief Prince amongst them. There is one family more of this Tribe, viz. of Obad. Exod. 6. 16. which is here omitted, because it is likely, that it was wholly extinct by this time. And it is to be noted, that in the blessing of Moses upon the Tribes, this Tribe is altogether omitted, so indignly was their sinning before mentioned, Chap. 25. taken above the sinning of all others at any time hitherto. The names of the Fathers of these families here differ from those Exod. 6. 15. for there is Jamuel, here Namuel, and Jachin is called Jarib, 1 Chron. 4. 24. Zerah is called Zohar, Exod. 6. 15. and the like may be observed touching other names both in this Tribe and others; of which difference the reason may be, that men's names differ much in the pronouncing of them in time, or else one man had two names, and is sometime called by one, and sometimes by another.

Next unto Simeon, Gad is numbered, if it be demanded, why Judah is not next, who was next in birth. I answer, the order of numbering followed [Qu.] here according to the Standards under which each Tribe was before placed, Chap. 2. and by that order Gad must be next, because next to Simeon was Gad under the Standard of Reuben. But why doth he not [Qu.] begin with Judah and those under his Standard before Reuben, as before Chap. 2. but altering that order, which was beginning at the East to proceed to the South, he proceedeth now from the South to the East, for Reuben pitched South? Answer, It is most probable, that he began with these Tribes; first because they had provoked God most, and because he spake last of the plague sent upon them, being therefore everyone of them much diminished, whereas Judah and the Tribes adjoined to him were all greatly increased, as which had cleaved more constantly to the Lord. Of the diminution of Reuben see before, and of his wickedness, as also of Simeon and his wickedness, touching Gad their next neighbor, he had before 45659, but now only 40500. It is likely therefore that he being near to two wicked Tribes was also tainted by them, and likewise punished. The Author of the Patriarchs Testament saith, that Gad a son of one of the handmaids hated Joseph most, and sought often to have killed him, because he told his Father, that the sons of his handmaids purloined and wasted his goods, and for this he was punished in his posterity, but the former reason is more probable.

Of Judah were 76500, before 74600, Numb. 2. 4. in like manner Issachar and Zebulun joined to him were increased, the one from 54400, Numb. 2. 6. to 64300, and the other from 57400. to 60500.

Here the children of Joseph and Benjamin are numbered, who came of Rachel, and Joseph, as he had by his father a double portion given him above his brethren, so he hath two Tribes, Manasseh and Ephraim, Manasseh increaseth from 32200, Numb. 2. 21. to 52700, but Ephraim diminished from 40000, Numb. 2. 19. to 32500. and whereas at the former numbering he was placed before Manasseh, although his younger brother, because he was preferred by Jacob in his blessing and had a far greater number, yet now he is set after him, as his place by birth was, because he was not so mighty in people. Of the reason, why Ephraim was thus diminished, when others about him, Manasseh and Benjamin were so greatly increased, I find none speaking, but haply God brought Ephraim down thus, that when afterwards according to Jacob's blessing he should be increased above his brother Manasseh, God's power might be the more magnified, in that at the first muster he had made him more populous, now less, but afterwards more again, when he was become the head of ten tribes.

Benjamin increased from 35400, to 45600.

Dan had but one family, and yet equal in number almost to Judah, and superior to any other tribe, and he increased from 62700, Numb. 2. 26. to 64400.

Asher increased from 45500, Numb. 2. 28. to 53400.

But Nephtalim the last decreased from 53400, Numb. 2. 30. to 45400. So that here were seven tribes that increased in the wilderness, and 5 that decreased, but the decrease was more then the increase by 1820, for at the former numbering the whole sum was 603550, Numb. 2. 32. at this numbering 601730. From whence we may note, because in Egypt under grievous affliction they increased exceedingly; but since their deliverance, in forty years they decreased more then they increased, that it is good for the Church and people of God to be afflicted; and in time of freedom herefrom [Note.] there is great danger of being corrupted, and consequently of being destroyed. For so long as the people were oppressed with hard bondage, they provoked not God by any murmurings, but prayed and cried unto him, and so his blessing was upon them, that they increased incredibly; but so soon as they were delivered, they murmured, committed gross idolatry, and sinned divers ways in such a notorious manner that God cut them off from time to time, so that instead of increasing, they were thus diminished in all the long time of their being in the wilderness. Again, [Note.] forsomuch as this was in the time that they circumcised not, neither offered sacrifice, except a very few; note, that where the service of God is slenderly performed, souls are not added, but rather diminished in the Church of God, but contrariwise where he is duly served, as afterwards in Canaan they multiplied again, where all rites were duly observed.

Unto these the land shall be divided for an inheritance according to the number of names, to the many, the more inheritance, &c.] To the same effect it is spoken again, Numb. 33. 54. where it is said, the division should be made by their families, according to the number in each family; and the families, if they be reckoned according to the former account, are 57. but in the account made, Gen. 46. they were five more, so that five families were by this time quite rooted out. Upon this, that the names here numbered from 20 years old and upward only, are to be respected in dividing the land, the Rabbins note, that if any others attained to 20 before the conquest of the land, which was seven years in conquering, yet they were not counted at the division, but only such as were now numbered. And it is said, that the division should be made by lot, the manner, say the Hebrews, was this: Men were appointed to divide the land into parts, according to the number of tribes, and this division being made, they wrote in a book and brought it to Joshua, who cast lots for them before the Lord in Shiloh, both he and all Israel standing before the high Priest, having his garments on, and the breast-plate with the Urim and Thummim. Then two Calphi or vessels were set, the one having the names of the tribes, and the other the names of the parts to be divided amongst them; into the one of which he put his hand in and brought forth a tribe, then out of the other a part for that tribe, and so likewise for everyone of the tribes. This dividing by lot, as it was to avoid contention; so to let everyone understand, that the house and land, which he hath, cometh from the Lord, as a lot, and is not to be ascribed to his own getting. The lot, say the Rabbins, was [Note.] the mouth of the Holy Ghost, and that Eleazar the high Priest in casting lots was directed in drawing by the Holy Ghost. From hence whatsoever good men have is called a lot, Act. 26. 18. Col. 1. 12. and likewise the evil befalling any for sin, their lot, Isaiah 17. 14. Lastly, hereby was shown, that the inheritance to come is of the only grace of God, seeing this land, the type thereof, which was now to be divided, fell to everyone of his free gift, who were numbered, as chosen and appointed by him hereunto, no division being made to any others, and all these were Israelites only; so Israel only and the elect of Israel, whose names are registered in heaven, shall have an inheritance there, that is, the Church and the Elect herein only, not all indifferently, for all are not Israel, that are of Israel.

By this appointment of the land to be divided, to the more numerous the greater part, to the less the lesser, we may see, that the tribes, which provoked God most by their sins, and so were most diminished, had a double punishment inflicted upon them; one of being consumed and wasted in their number, and another of being confined forever to a less proportion of ground, howsoever they should multidly afterwards.

If it be demanded, how the matter could be so handled in casting lots, [Qu.] that the greater might still fall to the more populous tribe, and the less to the lesser? Some answer, that if a lesser part fell to a greater tribe in the lots drawing, an addition was made out of other parts adjoining by the dividers, and if a greater to a lesser tribe, part was by them taken away for others that might have need of it: but if so, then it had not been all distributed by lot. Some therefore say, that the high priest, who drew the lots being guided by the Spirit of God, when he drew any tribes lot, first said, come up such a tribe, and then drew him, and then the lot fit for that tribe, naming it also, and saying, come up such a lot. And this is more probable then the other; yet I cannot subscribe, that he named the tribe or lot before it came up, seeing there was no need thus to do: but God, in whom the whole disposition of a lot is, guided his hands, or the hands of Joshua in drawing, so that an apt lot came up for each tribe, according to his number, as was here provided. Now it is further to be understood, that all the 12 tribes had not the land thus divided amongst them, but nine tribes and an half, for two and an half had their parts on this side Jordan upon a special occasion allowed by Moses, who did all things by the direction of God.

If it be demanded, how contention was avoided by this lottery betwixt [Qu.] family and family, and betwixt house and house, and person and person is the same house and tribe, because the lottery was only for the tribes. Tostatus answereth, it is most probable, although it be not expressed, that lots were cast as between the tribes, so between the families and houses and persons in each tribe; and this may well be construed to be the meaning of the order here set down, verse. 56. By lot shall the possession thereof be divided between many and few.

And these are they, that were numbered of the Levites after their families, &c.] Although the Levites were to have none inheritance in the land by lot; yet because certain cities were to be set out for them in every tribe, their number is here also taken apart, as it had been before, Numb. 3. 39.

They were increased from 22000, to 23000. Of the smallness of this tribe in comparison of others, and their numbering from a month and upward contrary to the course in the numbering of others, see there.

Here is nothing more, but a capitulation, as the manner is, of the things done in this Chapter, that they might be the better considered, and an observation, how the many thousands now numbered were none of them numbered before, Numb. 2. for they were all dead, except Caleb and Joshua, so that in all the army there were none but these two and Moses above 60 years old, and therefore fit and able men of body to attempt and to proceed in the conquest of Canaan.

CHAP. XXVII.

THen came the daughters of Zelophehad, the son of Hepher, the son of Gilead, the son of Machir, &c. Because in the Chapter before going the males only were numbered, and to them the land of promise is appointed to be divided, these daughters of Zelophehad fearing that they should be excluded from an inheritance there, if they now held their peace, came to Moses and the Elders to depart their fathers lot. Hereupon Ferus observeth three things commendable in them: 1. That they were solicitous, lest they should be excluded from the inheritance of God, and from having a part amongst his people. And about this all both men and women ought to be most solicitous, and not to care so much for apparel and ornaments, which women specially do chiefly regard. 2. That they did not go about the tents complaining, but came directly to Moses, the Judge, wherein also he is to be commended, that any even of the meanest might have easy access unto him. 3. In that they speak not tumultuously to him, but modestly and honestly. Ainsworth commendeth in them two things more; 1. Their honoring of their father deceased, verse. 3, 4. he was not of the company of Corah, and why should the name of our father be done away from among his family? 2. Their faith, whereby they believed, that God would give the land of Canaan to all the seed of Abraham, whereof they were, and that in respect of the future inheritance in heaven, of which Canaan was a type, there was no difference before him betwixt male and female. In their requiring an inheritance in this land then there, was a figure of seeking an inheritance in heaven; and because they were women, and not men, that warred for it, but only looked at the promise of God made to Abraham, we are taught in their example to seek heaven, [Note.] not of works, but only of grace, through faith in God's promises made unto all true believers in Christ Jesus, whatsoever our infirmity and weakness is. By the answer of God Sol. Jarchi noteth, that by faith they saw that, which Moses yet saw not. Ferus, upon their seeking an inheritance, although they could not go to war, but were infirm women, noteth, that herein they are propounded to our imitation, what we cannot attain by virtue, we should seek by prayer and humility; that is, forsomuch as we cannot attain heaven by our own merit, let us humbly sue for it, and seek it of God's free gift and grace.

Mystically by these five daughers of Zelophehad, Rabanus understandeth the works coming from the five senses, which shall be rewarded in heaven, although he that did them, had only the shadow in his mouth, as the word Zelophehad signifieth, that is, had only the dead letter of the law, not understanding the mystical sense thereof. And this he hath out of Origen, who saith, that the gifts and endowments of the mind are as the male children, to which chiefly the heavenly inheritance belongeth; but he that wanteth these, and yet liveth in simple obedience to the laws of God, the works done according to which, are as females, shall have a part in that inheritance amongst other people of God. But all these are over-curious, and indeed vain speculations.

The naming of them in particular four times over, here and Numb. 26. 33. Numb. 36. 11. and Jos. 17. 3. showeth that they were very well esteemed of for wise and godly, and some say, they had been much acquainted with Miriam, the sister of Moses.

Ainsworth in allegorizing upon these women goeth further, then any other: for having expounded Zelophehad, the shadow of fear, and his first daughter Machlah infirmity; the second Nognah, wandering; the third Coglah, turning about for joy; the fourth Milchah, a Queen; the fifth Tirzah, acceptable: He saith, that in these are set forth by what degrees the faithful attain to happiness. 1. We are in the shadow of fear by reason of sin. 2. For this we grieve, as the sick and infirm. 3. We wander out of ourselves for help. 4. By Christ, to whom we come, we are made Kings and Queens. 5. And thus we are all beautiful and well pleasing in the sight of God, Eph. 5. 27. Thus he, but because in other places they are set down in another order, let the Reader judge hereof. For the time of their coming to make this demand, it was when Moses and Eleazar, and the Princes were yet together before the door of the Tabernacle, the number of the children of Israel, amongst whom the land was to be divided, being now brought in a most fit time to speak for the recording of their father also being dead, but living still in them, although he had no son. Whereas they are said to have come, Josephus and Philo say, that the Princes of the Tribe of Manasseh consulted about with Moses for them; but if so, either they desired them to speak in their fathers behalf, or after the motion made by the daughters, they seconded it, and talked further with Moses about it. But why do they impeach their father so much, as to [Quest.] say, that he died in his sin. Answ. Because all that died in the wilderness, died for their sins; they spake this in way of acknowledgement, that God justly cut him off, as well as others in the 38. years last past, as he had threatened, Numb. 14. when they murmured at the return of the searchers, but from the infamous sin of Corah they clear him, for which if he had been guilty thereof, they might have justly been excluded from any inheritance in that land, and his name might well have been blotted out of the land of the living, which we may see was counted a most grievous judgment in Israel, by that imprecation, Psalm. 109. 13. But now, since his sin was but as the sin of all others, whose children had parts, in reason he in his children ought to have a part also. Hugo without reason saith, that his sin was the gathering of sticks upon t •• Sabbath day, Numb. 15. and Tostatus, that it was his going out contrary to the will of God against the Canaanites, Numb. 14. and Vatablus, that it was his murmuring, when the Serpents were sent. For who told them that he sinned any of these ways? They are then but vain conjectures, and therefore Tostatus forsaking that first of his preferreth, that which I before delivered. He died in his sin, is nothing else, but that he bare, as a million more did, the punishment of his sin by being cut off together with them, from entering into the land of Canaan. He died in his sin then is, he died for his sin, and not as they, that die impenitent, and so perish forever.

The request of these daughters is by Moses brought to the Lord, as the case of the men in uncleanness at such time as they should eat the Passover, Numb. 9. 6. where it hath been shown how Moses consulted with God. The Lord justifieth the demand of these daughters, bidding that their fathers inheritance or part should be given to them, and hereupon he maketh a law, that the like should be done hereafter, and if a man had no daughter, then his brethren should have his inheritance, otherwise his fathers brethren, and lastly, the nearest of kin unto him. The Talmud Babyl. saith, that the daughters of Zelophehad had besides their fathers inheritance, two other parts, one of their fathers goods, and the other of Hepher his father, because he also came out of Egypt, but here only their fathers inheritance is appointed unto them. Moreover, whereas it is here determined, in case a man wanteth issue male, his inheritance must go to to his daughters, &c.

Maimonides according to the Hebrew canons further explaineth it thus. If a man hath no son when he dieth, but there be a sons son, or daughter, or any children of either of them they shall inherit, if no such, then the daughter, or she being dead, her son or daughter, &c. If no such, then his father, if he be dead, the fathers son which is his brother, is next, and then his seed, next his fathers daughter, which is his sister, then her seed, if there be none such, next is the grandfather, then the grandfathers son and his seed, then his daughter and her seed; Lastly, the great grandfather, and the next to him. For the widow of the deceased, and the daughters, when they leave sons, they have these rules. The widow is maintained out of her husbands goods with food, apparel and houseroome, till she hath her dowry, and the daughters have each one so much, as it is thought by the nearest kinsmen that her father would have given her, or the Magistrates give her a tenth part of his goods, and if he leaveth many daughters, the second hath the tenth part of that which remaineth after the first hath had her part, and so the third the tenth of the remainder, when that is taken out, &c. and the brethren have the rest amongst them. But if the father dying had before signified, that he would not, such a daughter should have any part, then she hath none. And all this seemeth to stand with good reason, as Philo reasoneth touching the father inheriting before the son, the brother of the deceased, it is absurd, that the uncle should inherit rather then the father; but because it is ominous and contrary to godly wishes, that the father should come to succeed the son in his inheritance, he is passed over in silence, lest he should seem to gape after gain by the untimely death of his son.

And the Lord said to Moses, get thee up into this mount Abarim, and see the land, &c.] There were many mountains thus called, Numb. 33. 47. but this more particularly is said to be Nebo, Deut. 32. 49. These mountains were called Abarim, because they were by the passages or foords of Jordan, where men passed over into the land of Canaan; for Abarim signifieth passages, so Moses Gerundensi: And for this mountain Moses having seen the land of promise, must die for his transgression, at the waters of Meribah, as Aaron had done before. By his ascending to a mount, where he might see Canaan to die, was taught mystically, saith Ferus, that the servants of God in preparing to die lift up their minds to things above, and see to their comfort the promised land now to be possessed, whereas in speaking of his death, it is only said, Thou shalt be gathered to thy fathers; [Note.] but nothing terrible is said unto him; he further noteth, that the godly are taken away in much grace and favor, and if it troubleth them, that they must now go from all their friends; here is a comfort against that, they go to their friends, for they are now gathered to their fathers. For the sin of Moses remembered, as the cause see before, chap. 20. 12. Comestor touching Moses his seeing of the land, because it is said, Deut. 34. 1. That he saw all the parts of it far and wide, saith, that God shown it unto him miraculously, because otherwise he could not see so far; and Tostatus agreeth, that he did miraculously increase the virtue of seeing in him.

And Moses said, let the Lord, the God of the spirits of all flesh, set a man over the Congregation, &c. For the phrase here used before Numb. 16. 22. The godly care of Moses for the good of the people after his disease is hereby wonderfully commended; for he desireth, that a good and able Governor may be set over them, which is a thing of great consequence in any Commonwealth, seeing the people are ready to follow their Prince to any impiety. And although he had sons, it is to be noted, that he [Note.] nominateth none to this high office, but referreth himself to God, desiring large, that he would appoint one most fit. A notable example to be imitated by all others, to seek more the welfare of the people after their decease, then of their own children in the office or dignity disposing, which they must leave.

And the Lord said to Moses, take thee Joshua the son of Nun, a man in whom is the Spirit, and lay thine hands upon him, and set him before Eleazar, &c.] Joshua or Jesus, a figure of Jesus Christ, is said to be a man, that had the Spirit in him, according to that, Numb. 11. when the Spirit was taken off Moses and given to seventy Elders, wherefore the Cald. explaineth it, a man, which hath the Spirit of prophesy, and Targum Jonathan, the Spirit of prophesy from before the Lord remaineth upon him; Tostatus will have not only the Spirit of prophesy meant, but also of zeal and courage to rule well, and to go to the wars against the Canaanites, for which there was great need of such an one; upon Joshua having these gifts of the Spirit already must Moses put his hands, that he might have them increased, Deut. 34. 9. and that by this outward sign he might be inaugurated to this Principality, as Aaron had been to the High Priesthood. Numb. 8. 10.

And thou shalt put some of thine honor upon him, that all the Congregation of the children of Israel may be obedient. Cald. thou shalt give of thy brightness, the Septuagint, of thy glory, and this is by the Rabbins expounded of the shining of his face, so R. Solomon and R. Menahem, and others, he gave to Joshua some of his bright shining, but not all, so that Moses his face shone, as the Sun, and the face of Joshua, as the Moon, this outward sign being imparted unto him to make the people the more obedient. But because we nowhere read of the shining of the face of Joshua, it is more probable, according to others, that nothing else is meant, but that he should as an instrument of God by putting his hands upon him make him glorious by the gifts and graces of the Spirit, wisdom, zeal, courage, meekness, and care of the good of the people, which gifts Moses had in a greater measure, and that he should set him by him, as together with him the Prince and chief Magistrate of the people, and his successor in the Government. But by thus imparting his gifts to Joshua, they were not in Moses diminished, as neither before, Chap. 11. when his Spirit was taken off, and put upon the seventy Elders. And it is said, some of thine honor, because although Joshua also were an excellent Prince, yet none ever was so graced, as Moses, till Christ, the true Jesus typified in Joshua came.

And he shall stand before Eleazar, the Priest, who shall ask counsel for him by the Urim, &c. the Sept. and they shall ask him the judgment of the things manifested before the Lord, as if Joshua by seeing the urim should learn and so declare the will of God in anything to be done. But, as it is plainly meant, Expositors generally agree, that Eleazar the High Priest and his Successors afterwards should ask for Joshua and the Princes, that should succeed him from time to time, and then declare the answer of God. Of the judgment by the Urim in the breastplate of the High Priest, see before Exod. 28. 30. Moses through his great familiarity with the Lord had hitherto consulted with God immediately in any difficult case, going into the most holy place at any time, where the Lord promised to meet him, but now from henceforth God manifested his will by the High Priest in his garments, not going in at all times into the holy of holies, for that he might not do, but once in the year, but in the Tabernacle, at the door of that most holy place. Whereas it is added, at his word they shall go out and at his word they shall come in, both he and all the children of Israel. Tostatus will have it understood at the word of Joshua both Eleazar shall go in to inquire, and come out, and all the people shall be ruled by him. But the contrary is generally followed, as Eleazar having received answer from the Lord shall direct, so Joshua and all the people under him shall do, and either go out upon any expedition, or cease from it. So Joshua is made chief Governor over the people, and that in hard cases he might not err. Eleazar is set over him to Godward, to direct and counsel him from the Lord in such cases what to do. And thus all Rulers and governors of what high dignity soever must submit themselves to the teaching and direction of God's chief Priests in things spiritual, and such as God's word only can rightly direct in. The Jesuits apply this to the Pope, as if according to this rule all kings and Emperors should be under him, holding that he now hath the Urim upon his breast, and infallible true judgment to direct in all difficult cases. But this is arrogation in the Papacy without ground, any Bishop in the Church having as good right to challenge this privilege, as he. It is then the faithful ministry of the gospel in general, by which all are now to be directed, and in case they differ amongst themselves, a council of godly and learned Divines rightly called together to Judge and determine.

And Moses did as the Lord commanded him▪ and took Joshua and set him before Eleazar, &c.] He murmureth not, saith Ferus, because his sons are passed by and another appointed, but readily inaugurateth Joshua to this Principality, as he was commanded, for he sought not his own, but the people's good in all things.

And he gave him a charge,] This was commanded also, Vers. 19. in what words he charged him, see Deut. 3. 21. and Vers. 28. Moses said, God bad him charge, corroborate and comfort him; Deut. 1. 38. so that he was in an error, that expounded this charging of charging him to take this high office upon him, to which for the weightiness of it he was unwilling.

CHAP. XXVIII.

MY offerings and my bread for my sacrifices made by fire for a sweet savor shall ye observe to offer unto me in due season, &c.] The people being numbered which were now to enter into the land of Canaan, after the death of all their rebellious fathers, and a new Governor constituted, that the service of God might not, when they should come into the land of Canaan be neglected, but duly performed according to the laws before made, God giveth a charge here again touching the same, that none might think, that because these offerings had been intermitted now a long time in the wilderness, they might also be neglected in that land, when they should think good. For the intermitting of sacrifices in their times was necessitated in the wilderness by reason of their often removes and takings down of the tabernacle, and carrying it about, but now they should come to a settled dwelling, and therefore must do otherwise, then hitherto they could. So that it is most probable, that these ordinances were thus repeated, as they are set down in order in the 40 year, which was the last of their abode in the wilderness, 38 years after the first making of them at mount Sinai.

Whereas it is said, my offerings and my bread, Origen well observeth, that the Lord speaketh thus, that none might think the offerings brought by them to be their own, but the Lord's, of whom they receive all and bring to him a part again. As David afterwards acknowledged, when he had made great preparation for the house of God. All things are thine, and what we have received from thy hand we have given to thee. By bread, Hebr. 〈 in non-Latin alphabet 〉 , not only the show-bread, but also all the sine flower, and that which is made thereof for offerings is to be understood; and because it is added here without a conjunction copulative, in the Hebrew it is to be taken as largely, as the word offerings for bread and flower and flesh also, as Lev. 3. 11. so that to render it verbatim, it would go thus, my offerings, my food, by fire, R. Pinhas observeth hereupon, that in the time of the Messiah all sacrifices should cease, but there should remain a sacrifice of bread and wine according to the order of Melchizedek. And R. Johai saith, that this ordinance hath reference to the time of the Messiah, the ordinances following, verse. 3. 4, &c. to those sacrifices, that were to be done away. And R. Judas speaking of the bread here mentioned, and expounding it of the show-bread, saith, it was bread of faces so called, because, as our Masters have taught, in it there shall be two substances, divinity and humanity, because the bread being sacrificed shall be turned into the substance of the body of the Messiah, which descended from heaven, and he shall be the same sacrifice. Hereupon Lorinus the Jesuit triumpheth, as if by the sayings of the Rabbins both the sacrifice of the Mass were sufficiently confirmed, and the doctrine of transubstantiation. But haply some other of his own stamp under the name of a Rabbin speaketh thus, which is a thing not unusual amongst them; or if a Rabbin said so, it is not unknown, that in many other things they were vain in their imaginations, and so they might be in this also. Here we must put in practice that precept of our Lord, call no man Rabbi; receive nothing no not from a Rabbi, but first approved for truth by that one Rabbi, Christ Jesus. It is plain, that in this place the Lord being about to declare his ordinances again for sacrificing beginneth first generally, and then particularly enumerateth the offerings that he required and the times, so that to gather a distinct offering from these first words, differing from the particulars following, is plainly to wrest the text. The last words here, in due season, are added, to show, that not only such sacrifices as are here set forth, must be offered, but each one in the time proper to it, if the time appointed by God for it be past, it is unlawful to offer it, the burnt-offering of one Sabbath, hereupon saith Maimonides, must not be offered upon another Sabbath. It is a common proverb amongst the Jews, Gnabar Tseman, Gnabar Corban, if the appointed time be past, the offering is past. It is reckoned up amongst the sins of Jeroboam, that he kept the feast of the seventh month in the eighth month; and of Antiochus it is said, that he should change the times in speaking of his opposing God and his laws. The Sept. for these words, in due season, hath, in my feasts, because the same word signifieth both.

This is the offering by fire, which he shall offer to the Lord, two lambs, &c.] From hence to ver. 9. is repeated the law of the daily sacrifice given before, Exo. 29. 38. &c. neither is there anymore set down touching it in this place, then in that, and therefore the reader may have recourse thither for the exposition.

And upon the Sabbath two lambs, &c.] This of doubling the sacrifice morning and evening upon the Sabbath day was before omitted, and therefore is now supplied; and it is ordained, that these should be offered, the daily sacrifice not being therefore intermitted, as neither upon any other festival day. Upon the Sabbath then first the daily sacrifice was to be offered, and then these two lambs, as a further expression of thankfulness for greater favors, of which they were made partakers upon this day. The Prophet afterwards, to set forth greater graces yet imparted to the Church under the New Testament, saith, the burnt-offering, which the Prince shall offer upon the Sabbath day, shall be six lambs perfect, and a ram perfect, and the meat-offering for the ram shall be an Ephah, &c.] For the mystery, Origen very piously saith, by the Sabbath days sacrifice was prefigured that upon the Sabbath now appointed to the people of God, we ought not to do any worldly works, but attend upon spiritual, come to the Church, hearken to the Word taught and read, lift up our minds to heavenly things, be solicitous about our future hope, and have in our minds the judgment to come, not to regard things temporal and visible, but the invisible to come, not to carry burdens of sin, not to go out of our place by wandering from the way of righteousness and holiness, not to kindle a fire, but to walk in the light of that fire, which is now kindled unto us. Thus if we do here, we shall keep more perfectly a Sabbath in heaven hereafter, continually offering the sacrifices of praise. By the two lambs now offered, Rabanus and others understand simplicity of mind and innocence of life; by the two tenth deals of fine flower, the knowledge of the two Testaments, faithfully now communicated to all by the Preachers.

And in the beginning of your months ye shall offer a burnt-offering, two bullocks, one ram, seven lambs without blemish, &c.] Of blowing the trumpets upon the new moons over the sacrifices, it was before spoken, Num. 10. 10. as at a festival time, but what sacrifices should now be offered, and how these times should be kept, nothing is there said, wherefore this is here supplied. There must now be a greater burnt-offering offered, then upon the Sabbath, as this festival time came seldomer, viz. but once a month, the month also being reckoned by the moon, and it is provided, that the sacrifice daily should now go on also, verse. 15. and if any Sabbath day fell upon a new Moon, the sacrifice belonging to it must by the like reason be then offered also. Nor for the keeping of this time, although no resting from servile work be spoken of, or holy convocation, yet it is implied, because it was a feast, wherein the service of God must be only attended upon. And that they assembled at these times to be instructed in divine knowledge appeareth, 2 King. 4. 23. and that they rested from worldly works, Amos 8. 5. and kept an holy feast, 1 Sam. 20. 5, 6. For the reason of appointing this feast, the Hebrews say, as the moon is now renewed in this world in the light thereof, so shall Israel be renewed and sanctified in the world to come. So that they conceived a spiritual end in this ordinance, which is more fully set forth by Christian doctors, as by Origen and Rabanus after him. In the new moon there is a conjunction of the moon with the sun, therefore now a feast was kept with exceeding great joy and blowing of trumpets and many sacrifices offering, to show the joy of the Church, when she is joined to Christ, the Sun of righteousness, as he is called, and the Church is said to be as the moon; and thus every faithful soul is joined, when the old man is put off, and the new put on by righteousness and holiness: for then do we keep a new moon unto God, when we are joined unto Christ, when we savor not carnal, but spiritual things, not seeking to please men, but Christ, being wholly addicted to the light of wisdom, and to the quickening heat of the Spirit. And that the Moon was figurative, appeareth, Col. 2. 16. To show the light, comfort, and grace then, which cometh from Christ unto us in the Gospel, the new Moons must be observed, and this light shall increase more and more, till it cometh to perfection in heaven. Again, the Moon was observed therein to praise God, as governing these inferior things hereby, and that thus the first fruits, as it were, of the times might be offered to God for the obtaining of a more happy course in all attempts all the days of the Moon following. As at the new Moons the Jews assembled together to hear the law, and to sacrifice, so the old Romans monthly observed the Calends, therein holding assemblies at Rome, to which the people resorting might learn things both divine and human to be done, and they had their Ides and Nones also. And in some imitation of the Jews dedicating the month to God by keeping the first of it holy, the heathen dedicated each month to someone of their gods, January to Juno, February to Neptune, March to Minerva, April to Venus, May to Apollo, June to Mercury, July to Jupiter, August to Ceres, September to Vulcan, October to Mars, November to Diana, December to Vesta, that they might be the tutelary gods of them. But to leave their vanities: at the new Moons representing greater graces under the Gospel, more sacrifices for thankfulness are appointed, then upon the Sabbath, two bullocks, one ram, seven lambs, and three tenth deals of fine flower with oil for one bullock, &c. the general law for which, see before Chap. 15. 9.

And in the 14 day of the first month is the passover.] Of this feast it hath been entreated before Exod. 12. & chap. 13. & Lev. 23. 5. only the sacrifices to be offered upon each of the seven passover days not before appointed are here set down, and they be the same with those in the new Moons.

Also in the day of your first fruits, when ye bring a new meat-offering to the Lord, &c.] Of this feast, otherwise called Pentecost, or the feast of weeks, see Lev. 23. 15, 16. and of other offerings then to be made with the first fruits, whereunto these sacrifices, not before spoken of are now added, two bullocks, one ram, seven lambs, &c. as upon the new Moon feast.

CHAP. XXIX.

ANd in the seventh month, the first day of the month, ye shall have an holy convocation, &c.] This is called the feast of blowing trumpets, Lev. 23. 24. and both there and Exod. 23. 16. before appointed, but because it was not set down, what sacrifices should then be offered, this is here supplied, viz. one bullock, one ram, seven lambs, one kid, besides the daily sacrifice, and the sacrifices of the new Moon, as is expressed verse. 6. all being appointed to be done in the manner, that is, say the Hebrews, in order; 1. The daily sacrifice, then that for the new Moon, and if this feast happened upon a Sabbath, then the sacrifice thereof also; and lastly, the sacrifices proper to this feast; 1. the bullock. 2. the ram. 3. the lambs and the meat-offerings: lastly, the kid for a sin-offering, although at other times the sin-offering was offered first.

And on the tenth day ye shall have an holy convocation, and afflict your souls, &c. For this day see Levite. •• ▪ 29. and what other sacrifices were then appointed, unto which these here set down must be added.

And on the 15. day ye shall have an holy convocation &c.] Of this feast, being the feast of tabernacles or boothes, see before, Lev. 23. 34, 35, &c. only whereas there an offering is appointed only in general to be made, here the sacrifices to be offered are particularly expressed, 13. bullocks the first day, 2 rams and 14 lambs, and the second day 12. and every other day one less of the bullocks to the seven, and upon the 8. day but one bullock only, & one ram, &c. The mystery whereof Rabanus showeth to be the diminution of sins daily in those that are sanctified, and the abolishing afterwards in the time of Christ's coming of legal and carnal sacrifices and rites, perfect purification and cleansing from sin being attained by his blood alone. As the [Note.] sacrifices of this feast are more at the first, and daily after fewer and fewer, so the regenerate are first full of sins, that need many sacrifices to expiate them, but through God's Spirit and grace they daily mortify them, so that the power of sin is much abated, yet at the last one bullock must be offered, some sin and infirmity still remaineth, for which there is need of the blood of expiation, none can attain to perfection, till they be translated from this mortal life to the immortal, and therefore must always daily pray, forgive us our trespasses.

These things ye shall do in your set feasts besides your vows, &c.] Of voluntary offerings, and upon vows, see before, Lev. 7. Now the Lord to prevent an opinion, that if these offerings were all made upon their festivals, they should not need then to bring any free-will offerings also, provideth, that peace-offerings and voluntaries should now also be offered over and above all the sacrifices here prescribed, and contrariwise, that because there might at these times be many free-will offerings to be offered, by reason of them the sacrifices prescribed should not be neglected. From whence we may [Note.] learn, that no man shall be dispensed withal in respect of things expressly commanded for anything done in way of piety or charity of a man's own good will, justice must be done, and mercy shown also; and it must not be thought, that because a man is charitable in a great measure, he shall be accepted of before God, although he be unjust.

CHAP. XXX.

IF a man vow a vow to the Lord, or swear an oath to bind his soul with a band, he shall not break his word, &c.] Here because vows and things vowed were last spoken of, and appointed to be brought besides the offerings prescribed, the law of vows is further explained. And herein Moses is said to have spoken to the heads, Vers. 1. that they might everyone in his jurisdiction have a care, that the vows might be duly performed. A vow is either with an oath or without an oath, either of which bindeth. Oleaster distinguisheth betwixt a vow and an oath, saying, that a vow is to the Lord, but an oath by the Lord. The Hebrews say, that it is spoken here of the vow of abstinence which is to be noted from the word bind his soul, or prohibit his soul to keep his body back as it were, with a bridle from sin, and to keep it in the duty. To vow therefore they say is to vow abstinence from wine or from flesh, and there be other vows, which respect not the maceration of the body, which are called holy vows, that is, the vows of oblations; all which are to be kept, if it be but a child that is thirteen years and a day old, or a female twelve years and a day, not being under the government of their Parents. But if under, the father may dissolve the vow of the child, and the husband of the wife. And the wise men dissolve their vows, that repent them of them, and the custom of the place, and in vows the common custom of men and their common interpretation is to be followed. Thus, in many more particulars they; but of vows it hath been spoken before, Levite. 27. Chap. 7. 16. And as vows must not be broken, so they must not be delayed, Deut. 23. 21.

The law here excepteth only the vows of women married, or in their fathers house, being disallowed by the husband or father, in the day that they hear thereof, but not of widows, or the divorced, whose vow must stand. For sons or daughters, out of their fathers houses, the Hebrews have this rule, if he be upon the thirteenth year and a day, or she upon the twelfe and a day, when they vow they are examined, to whose name they vowed, which if they cannot tell, their vows are nothing, if they can, they stand, but after this time they stand, as the vows of men and women not under, although they cannot tell, to whose name, because they are at this age counted young men, and young women, and past children. And for the fathers or husbands disallowing in the day that they hear thereof, this they say, is so to be understood, as that if many days be past, before they hear, yet if when he heareth, he disalloweth, it shall be frustrate. But the man's frustrating of any vow must be with pronouncing his dislike with his lips, and not only disliking it in his heart; and touching a woman at her own liberty, when she voweth, if she marry afterwards, before she hath fulfilled it, her husband hath no power to disannul that. A woman espoused, but yet in her fathers house, is in the same case if she voweth, with one not espoused, but only, that her husband must join with her father in disallowing, if her father dieth, not having disanulled, her vow standeth, for the husband cannot disannul his wives vow, till she be married.

Every vow that a woman maketh to her soul, the husband may establish or disallow it. This is by the Rabbins expounded, as if it were meant, that only vows of this kind to afflict the body by abstinence, and fasting, were disallowable by the husband, but not other vows made by his wife. But the law beforegoing is more general, and therefore this is rather to be understood as an instancing in one case, the like course being taken in all others; for if a vow touching her body only, to macerate it by abstinence, stood no further then her husband allowed, much less could a vow touching his goods to offer any part thereof stand without his allowance, but they for covetousness, because benefit came by such vows, would not have the husband authorized therein.

If the husband by holding his peace establisheth his wives vows, and yet hindereth the performance of them afterwards, it is said, that it shall be his sin. Thus who so is an occasion of sin to another bringeth sin upon [Note.] his own soul.

CHAP. XXXI.

IN this Chapter Moses before his death is appointed to take revenge upon the Midianites, through whose wiles so many had perished, Chap. 25. he being therefore in that Chapter Verses 16, 17. commanded to smite them for this cause. And now after the numbering of the people, Chap. 26. and the repeating of the laws touching feasts and enlarging them, Chap. 28. 29. and the law of vows, Chap. 30. he is again commanded the same, this being the time, that the Lord would have this execution done upon them, that were the cause of the Israelites sinning, and of so great a destruction before amongst them. So that as Tostatus noteth, when God spake of this to Moses before, he did only signify, that he would have the Midianites smitten, but for the time, he appointed it not till now as he signified long before, that Amalek should be destroyed, Exod. 17. Vers. 14. but appointed the time, when Saul was King.

Avenge the children of Israel, Heb. Avenge the vengeance of the children of Israel, but Vers. 3. it is called the Lord's vengeance, because to him only vengeance belongeth, and men may not avenge themselves, but only being armed with authority from above. The difference is noted here by Ferus betwixt the Lord's proceedings against Israel sinning, and against Midian, occasioning it. Amongst the Israelites they only were destroyed, that were guilty of sinning, but amongst the Midianites all perish, it being [Note.] shown hereby, that God is most highly offended with them above all others, that are scandals to others, and lay stumbling blocks before them to make them fall; and woe be to them, saith Christ, by whom offenses come. Why the Midianites must be smitten and not the Moabites at this time, hath been examined before, Chap. 25. 16. Before Moses his death this must be done for his greater comfort, because he had seen execution done upon the Israelites, and these who were the cause of their sinning, had been hitherto spared, that he might not therefore be discouraged seeing nothing done against such wicked enemies, they are here adjudged to destruction before his death, and for his further assurance of the Israelites prevailing against all other their enemies under the conduct of their now captain Joshua, after his death, for so much as he did both living and dying so greatly desire their welfare.

Moses biddeth arm some of them only to the war, viz. of each tribe 1000. and so they go forth under Phinehas, the Priest so much commended, chapter 25. and he beareth none other arms, but the holy instruments, and the trumpets. Cajetan will not have Phinehas the Captain now, but Joshua, although not here named, because he had been Captain before against the Amalekites, Exod. 17. and therefore now much more, seeing he was to succeed Moses, and was already inaugurated to his office. But for as much as that all the army went not, but a small part, 12000. out of 600000. it is more probable, that Joshua stayed with Moses in the camp to govern at home in the mean season, and that they who were sent out, were not so much men of the greatest note for the war, but of greatest zeal to cut off transgressors. And such were now sent with Phinehas, a pattern of godly zeal, that the victory following might be ascribed to the Lord, and not to the prowes of the army sent out. As Gideon afterwards went against them, but with 300. men, for the same end. Thus also Comestor, Lyranus, Ferus, Josephus, Philo, &c. who are all for Phinehas going out, as Captain, and not Joshua. Touching the holy instruments and trumpets said to be in the hand of Phinehas, Cajetan admonisheth rightly, that none ought to be so gross in understanding, as to take it so, as if Phinehas carried all these things, for he alone could not blow with the two trumpets at once; but he is said to have them in his hand, because they were under his care, and he had the charge of them. What the holy instruments were, it is not agreed, some holding that there were none other, but the silver trumpets, thus making and redundant, the holy instruments and the trumpets, as if it had been said only, the holy instruments, the trumpets. But others better by the holy instruments understand the ark and the appurtenances thereof, that is, the things contained in the ark, and the high Priests garments. But because Eleazar went not, that is not so probable; and R. Solomon, who is the chief author of this opinion touching the Priests garment is so false and fabulous in other things, that no credit is herein to be given to him; For he saith, that 12000 went out of every tribe, and that Balaam by art magic made the Midianites to come down armed from above upon the Israelites, that they might the more easily oppress them, but Phinehas having put the golden plate upon his forehead, made them all to fall down backward, and so the victory fell easily to the Israelites. Yet I doubt not but the ark with the things therein meant by the holy instruments was carried as a sign of God's presence, by whose power and not by their own strength his people prevailed, because it is noted before, Numb. 14. 44. when they were overthrown by the Amalekites and Canaanites, that that the ark went not amongst them; and afterwards in Samuel's days, the ark is noted to have been carried to the war against the Philistines, intimating it to be a thing usual to go out to war with the ark. To the Priests sounding the silver trumpets, a promise of victory is made, Num. 10. By these then they prevailed more now then by the sword, seeing ch. 14. when they went without the ark, although they were 600000. they were discomfited, as is probable, by no greater company of enemies, but now with 12000 they get the victory. What a multitude came now against them, we may gather, both by the prey of Virgins taken, 32000. verse. 35. and of sheep 65000, and beeves 72000. and of asses 61000. and from this, that they had 5 Kings, v. 8. Prayer and devotion then are of more force, [Note.] then all arms in the time of war.

The 5 Kings of Midian are otherwise called Dukes, Jos. 13. 21. They were the Dukes of Sihon king of the Amorites; but now he being slain before, chap. 21. It seemeth that they reigned all as Kings, but they fell before Israel, and Balaam also, and all the males of Midian. How Balaam came to fall amongst them, who was none of them, but of another country hath been already shown, chap. 24. viz. either because having left Balak he stayed till this time amongst the Princes of Midian, or having gone home came again, when he heard how his counsel took effect for a reward, and it was accordingly paid him, he was slain amongst the wicked.

And the children of Israel took all the women of Midian captive, and their little ones, &c.] Here is set down, what wealth in persons, cattle, and other goods they carried away of the Midianites, viz. all that they had, and burnt all their cities and castles, because although they had destroyed the people all but such as saved themselves by flight, yet they might not possess their country, as being the country of Madian, that came of Abraham by Keturah, and not of the posterity of Canaan. How great the spoils taken were is reckoned, verse. 32. 33. &c. and the most miraculous preservation of the Israelites in this expedition, not one of them being lost herein, v. 59.

The spoils of the enemies taken, are brought to Moses and Eleazar, &c.] Who went out with the Princes to meet them, as Melchesideck had sometime gone out to meet Abraham returning from his victory. And to them they bring all to be divided, as the manner was afterwards amongst the Romans to come to the Princes after victory, who went out for honors sake with all the people to meet them, celebrating their conquest with joyful acclamations and all signs of joy, and then the spoils being brought together were at there discretion divided amongst the victors, and the state public, the Emperor chiefly bearing sway herein.

When Moses saw the women brought he was very angry, and reproved the Captains and officers, causing all such as had lien with man to be slain and all the little ones that were males, those because through them the plague came upon Israel, and these, lest growing up they should afterwards seek revenge for their fathers death, but all the females, that had not lien by man, they save alive at his direction for themselves. His reproofs are directed to the officers, because they should have ruled better, and not have suffered such a thing to be done amongst the soldiers.

Here Moses according to the Law provideth for the purification of those that were defiled by the dead, commanding them to abide without the camp 7 days, and to purify themselves and their captives third day, and the seventh day, and all their garments, skins, goats hair and wooden vessels. Purifying was with sprinkling the holy water prescribed, Numb. 19. and seven days uncleanness by the dead is hereby in purging, verse. 23. For captives, Hebr. is captivity, the captives coming now to be the inheritance of God's people must go under this purifying also for their relation to them, being otherwise uncapable as the Rabbins say, of legal uncleanness and of purifying.

After Moses, Eleazar now speaketh, who was high Priest, as it is likely, something being left by Moses to be further spoken by him touching purification, that according to the dignity of his place, he might procure him the more reverence. And therefore the care of the sanctuary being committed to him as the chief about it, and of legal purifyings to instruct the people herein, he telleth them how they should purify their metals, viz. by making them to pass through the fire, and then sprinkling them with water, but other things that could not be put into the fire without consuming them with the sprinkling of water only, and on the seventh day, he saith they must wash their clothes, as the Lord commanded Moses, Numb. 19. 29. and so as clean enter into the camp. Of purging by fire it was not spoken before, so that this is here added by the Lord for metals. The Rabbins say, that such things only were to be purged by the fire, as did use to come in the fire as pots, kettles, spits, &c. but not cups, platters, drinking vessels, & t. rendering these words, Every thing that may abide the fire, thus everything that goeth through the fire, as also the Hebrew frase signifieth, but because silver and gold, and not vessels only taken from the Midianites are appointed to be purged by fire, we must rather take it according to the sense, everything that may go through or abide the fire, and not be consumed. For all things taken from the heathen were to be counted unclean till they were purged, because they were unclean that possessed them, as it is said to the unclean all things are unclean. So that the purging here prescribed by fire and water, the things to be purged being put into the one, and washed with the other, and then sprinkled with the holy water, was not only in the case of being defiled by the dead, but by the heathen, which occasioned somewhat adifferent proceeding from that chap. 19.

For the mystery of this, Rabanus by the fire understandeth the holy Ghost, and by water Baptism and repentance, by which everyone that would be a vessel of honor in God's house, must be purged. But fire may better be applied to the fire of affliction, which is as fire to gold and silver to purify it, and water to the grace and Spirit of God. And thus it is applied, Psal. 66. 10, 12. thou hast tried us, as silver is tried, and we went through fire and water, so Ainsworth. But if it be thus uwderstood by the things, that cannot endure the fire, they must be set forth, who although they suffer in some sort also, for all that will live godly, must suffer persecution, yet they are not so much put to it, by being tormented and killed by tyrants for the truth.

Here the sum of the prey both of persons and beasts is appointed to be cast up, that a division might be made and a tribute levied out of it for the Lord, after the dividing of the whole betwxit those that went out to war and the congregation of the people, from their part one of 500. and from the part of these one of 50. to be given, the first to Eleazar for an heave offering, and the second to the Levites according to this order; for dividing the prey as well to those, that went not to the war, as to those, that went, Joshua did afterwards by the two tribes and half, and David made it an order amongst his men. A tribute must be given out of all to the Lord in acknowledgement that the victory came from him, but less from the warriors, then from the rest, because they had labored and hazarded their lives so, as the other did not. And the High Priest for him and the other Priests hath the lesser tribute, as they were sewer and the Levites the greater, as being many more. And in appointing one of 500. to Eleazar, but one of 50 to the Levites, a proportion was held with the manner about tithes, for the tenth of the tythe was paid by the Levites to the High Priest, and so it was here. One soul of 500. Vers. 28. that is, one person of the Virgins, and one head of the beasts. The number of sheep was 675000. of Beeves, 72000. and of Asses 61000. and of Virgins 32000. of Camels nothing is said, and yet when Gideon afterwards overcame the Midianites, their Camels are said to be without number. The reason, Cazkuni, why these are not now spoken of, was, because such cattle only are summed, as of which a Tribute was levied for the Lord, which were only of clean beasts and Asses, because the Ass, though unclean, is sanctified by the firstling of an Ass, Exod. 13 13. Ch. 34. 19. For the mystery of drawing out so few to go to the war, and yet making the division amongst all, Rabanus saith it showeth that amongst Christians, who are innumerable, there are but few in comparison, that fight manfully the Lord's battles, who therefore shall have the far greater reward, and they are the valiant warriors in God's cause, that entangle not themselves with secular things, such as Timothy and others by Bishops and Pastors of the Church, who fight for themselves and for others, that are weaker, knowing how to oppose the word of truth against the adversaries thereof, and fight daily by prayers, fastings, righteousness, piety, meekness, and chastity. But others who are weaker in gifts, if quietly they abide with Moses, and continue in obedience to the Laws of God, shall have a share in that heavenly reward also.

After the division of the prey into two parts and the Tribute taken out for the Lord, out of each part, and the summing thereof, here is another offering brought by the captains and officers of the army, in way of thankfulness for the miraculous preservation of the whole Army, so as that not one of them was lost in that war, and this offering was of jewels of gold, chains, bracelets, rings, and earings and tablets to make an atonement for their souls, the weight whereof was 16750 shekels. All this was a freewill offering out of the spoils not required to be divided, which before the men of war had taken everyone for himself. And all this received by Moses and Eleazar and brought into the tabernacle and there laid up for a memorial. This offering brought for an atonement for their souls was doubtless so spoken of with respect unto their sin, in saving the Midianitish women alive, for which Moses had before so sharply reproved them. So that in saying thus they meant, that it should both be an offering of thanksgiving for the miraculous preservation of everyone of their lives, and also to reconcile God's favor, who might justly have been offended and cut them off for that their great oversight. And respect was also had to the Law of giving a ransom for their souls, when they were numbered, there being otherwise danger of some plague to be sent amongst them. Hereby plainly God was acknowledged to be the giver of the victory, and on the victors part there was no proud boasting, but an humble showing of their own unworthiness, an example most [Note.] worthy to be imitated by all, that prevail in their wars for all time to come, Psal. 115. 1. Psal. 44. 3. For the bringing of it into the Tabernacle for a memorial, see the like before, Exod. 30. 15, 16.

CHAP. XXXII.

IN this Chapter is set forth the request of the tribe of Reuben and of Gad made to Moses, because they had very much cattle, that they might have the Countries already conquered, viz. those of Sihon, the King of the Amorites, and of Og the King of Bashan for their possession, and not be compelled with the rest to go over Jordan. For which he first reproveth them sharply, but upon their proffer to go armed over Jordan before their brethren, and not to return to dwell here, till they had likewise gotten everyone a possession in the land of Canaan, he consenteth, and giveth these Countries to them, and to the half of Manasseh's tribe, verse. 33. How these tribes came so much to abound with cattle more then others, is uncertain, but only that being the first born, Reuben of Leah, Gad of Zilpah, and Manasseh, who in half his tribe cometh also in afterwards, verse. 33. of Joseph, the first born of Rachel; and Machir, his first born, verse. 39. haply they being most expert in keeping cattle had a greater stock at the first, and their posterity afterwards likewise, which they had brought out of Egypt, and increased now by the accession of other cattle taken in the enemies countries, and because they were most addicted to cattle, bought of their brethren. Whereas verse. 1. Reuben is first named; but verse. 2. Gad is first, and so afterwards, this may be, because the tribe of Gad, though younger, was first in this counsel. This request at the first seemed most wicked and dangerous. For here was first, as Ferus noteth, a show of idleness, as if, their brethren travelling on and hazzarding themselves, they would rest idly there and take their pleasure. 2. It tended to the disheartening of their brethren, when they should see them draw back from passing over Jordan. 3. It shown a separation of the tribes intended, which should hold together as one. 4. The rest might have been provoked against these two, and so a dangerous variance might have followed. 5. It seemed to be a new provoking of the Lord to wrath, to the hindering of them still longer from the promised land. All which, as Moses, so every Governor in the Church should carefully consider, and speak [Note.] against. Ainsworth further addeth, that it might show in them a covetous mind, and a distrust in God touching the giving of the Land of Canaan unto them, a want of love to their brethren, when they had gotten a possession leaving them to themselves, and not affording them their assistance to conquer parts for them; and an evil president it might also seem to be to others, when more was conquered, to desire likewise parts before the rest: and lastly, a crossing of God's former Ordinance, chap. 26. 55. that the whole land should be parted by lot amongst all the tribes. Wherefore Moses taking this, as ill meant, reproveth them at large, verse. 6, 7, 8, &c. to verse. 16. For the places desired by them; Jazer was a city taken from the Amorites, Chap. 21. 32. and Gilead likewise a mountain, of that people of Dibon, see chap. 22. 30. of Nimrah, Jos. 13. 15, 17. Heshbon was the city of King Sihon, chap. 21. Shebam, a place of vines, Isaiah 16. 8, 9. Meon is called Baal Meon, Jos. 13. 17.

These two tribes after Moses his reproof, explaining themselves, that they meant not, as he suspected, but to go before the rest over Jordan to fight for them, are approved by him, and have their request granted. If this shall seem strange, because contrary to the first ordinance of parting all the land of Canaan by lot, chap. 26. 55. and that Moses was too blame for thus yielding to them without consulting with the Lord. Calvin answereth well, that howsoever it be not expressed, yet his often mentioning of the Lord implieth, that he had direction from him hereabout different from the first, as also before upon the request of the daughters of Zelophehad, chap. 27. he had direction to set them out a part. Here was a new case, these tribes to gain this for their part, would take the greatest pains, and endure the greatest hazard to conquer the rest, because this especially was fit for their use; and therefore although out of such a case all should have been divided by lot to all the tribes, yet for their extraordinary pains and hazards, it seemed good unto Moses to grant them this part without putting it upon the hazard of a lottery. Whereas he saith, ye shall go all armed, &c. Tostatus well noteth, that it is meant only from amongst them all should go so many as were needful, the rest being left in those parts with their wives and little ones and cattle, to defend them from enemies, to build and to do works of husbandry. And therefore when their going out before the rest is spoken of, it is said, that there went of these two tribes and of the half of Manasseh about 40000, Ios. 4. 13. whereas together these two tribes and that half made 100000. chap. 26.

Whereas verse. 26. upon another reply to Moses they say, that they will leave their wives, little ones and flocks in the land of Gilead, whilst they went forth to fight, it is to be understood, that Gilead is sometime taken more largely for all the country of Sihon and Og, as in this place and sometime for one part of it possessed by the half tribe of Manasseh, as verse. 39. of the division of this whole country of Gilead betwixt the Reubenites, and Gadites, and the half of Manasseh, see Deut. 3. 12, 13. viz. the one half to Reuben and Gad, and the other to half Manasseh. Tostatus saith, that there was a mountain called Gilead, having divers cities and ample pastures on both sides, all called Galead, those on the one side being the Kingdom of Sihon, and those on the other of Og, that mountain dividing between these two Kingdoms.

But he further moveth a question, considering, that the land of Canaan [Qu.] beyond Jordan was seven years in conquering, and these men returned not to their wives, till all was conquered, how they could live so long without them? To this he maketh divers answers, but his best is, that they being not far off all this time, their wives might sometimes repair unto them, not altogether, but some at one time and some at another, or they might severally, when they had respite, repair to them, and then return again to the army against the times of employment. But rather it may be thought, necessity requiring it, they had the gift of continency for the most part, during this time, and the wars, wherein they were busied, gave them no leisure to intend generation.

Moses being fully satisfied, if the conditions propounded were on the Reubenites & Gadites part performed, appointeth Eleazar and Joshua to allow them those countries for their possession, but if not, they must have their parts amongst the rest beyond Jordan, and here, as it should fall out by lot, the words are, they shall have possessions amongst you in the land of Canaan, whereby was meant all the land, as well on this side Jordan, as beyond it, which had formerly been possessed by the Amorites, Canaanites, &c. for their border must be from the Red Sea, to the Sea of the Philistines.

Yet Calvin seemeth to hold, that the first intent was only that the land beyond Jordan should be that, to which the 12 Tribes should all have been confined, and that this addition for two and an half was upon this occasion now first granted. Thus Moses appointeth, but Joshua must perform it, who was the type of our Jesus, as Moses was of the Law which made nothing perfect, but the bringing in of a better hope, as the Apostle speaketh.

And Moses gave unto them, &c.] Here the half tribe of Manasseh, not hitherto spoken of, cometh in to be a sharer with these two tribes in the Kingdom of Sihon and Og, and upon the same conditions, although not here expressed, as we may see, Jos. 4. 14. Deut. 3. 18. Some think, that this half tribe was at the first of the same counsel with the other two, but left unmentioned, because but an half tribe: Others, that because these Kingdoms were thought too great for two tribes only, hold, that the half tribe was added, and the rather, because they had fought valiantly to conquer it, especially Machir, verse. 39. Ios. 17. 1. How these Countries were divided between those two tribes and this half, see more ver. 34, 35, &c. and Deut. 3. 12, 13, &c. And Moses is said to have given them, because he willed them to be so given.

For the Mystery of all this, Reuben signifying, they see a son, typifieth Bishops; Gad, accinctus, girt to, Princes and Rulers; Manasseh, forgetfulness, other Priests and religious persons; for these are all as the first born and chief amongst others, as they were; and such Bishops, Princes and Priests are here typified, as meeting with dignities and beneficial preferments in this world are taken so with them, that they would willingly do nothing else, but intend these and worldly pleasures; but being stirred up by some Moses, the shamefulness of such a life, fear of dangers and discredit, they go before others, in fighting the Lord's battles, that is, taking some spiritual pains in their functions, the spiritual persons in preaching, praying, &c. and the temporal in seeing to the execution of good laws, and inculcating them to contain others in goodness; and thus they take the heavenly Canaan, as it were, for them to possess, but not for themselves, when all is done, they having no part in it, but only in worldly things, as these were taken with the fat pastures of Gilead and goodly buildings there, and so would have gone no further to pass over Jordan, had it not been for the sharp reproofs of Moses, whereby being stirred up they go over and fight to conquer the land of Canaan for their other brethren, but have themselves no part there, but only on this side in the Countries of Sihon and Og, which they were so enamored withal for their worldly profit. To this effect Ferus, and Lyranus and Tostatus, who make Manasseh's half tribe a figure of the religious, because they profess a forgetting of the world for heavenly things. The Ordinary gloss for Princes in the second place, hath Priests, and the religious in the last.

Procopius understandeth those, that abound with worldly wealth, being hindered hereby from the baptism of the Spirit, and going on in good works to the attaining of heaven. Origen and after him Rabanus, and Hugo, by these, the Jews adhering to the carnal understanding of the law, but not passing further to the spiritual sense, by the rest of the children of Israel, Christians piercing further, and brought by Jesus to the heavenly Canaan. They also allegorize divers other ways, which I spare to recite, because I think the first is to be preferred.

Here the building of the Gadites after this request granted, is set forth of Dibon, Ataroth, Aroer, &c. and then of the Reubenites, Vers. 37. Heshbon, Elealeh, and Kirjathaim, &c. whereas it is said they built these cities the meaning is, that they build up the ruined places thereof again, for they were before, but being greatly decayed by these wars, they repaired them.

Lyranus saith that because at the first they thought that they should not inhabit here, they be at them down and demolished them, and now built them up again, but it is not so said, as of the Midianites cities, but only that they took them, and Moses had before intimated, that they should have these for part of their possession, when he said, rise up and begin to possess the country of Sihon.

Touching Nebo and Baal-meon, it is said, they changed their names, and called them by other names, this saith Sol. Jarchi was done because the Amorites called them by the names of their gods Nebo and Baal, for these were their Idols, Judge. 6. 31. Isa. 46. 1. and they might not name the names of Heathen gods; so Tostatus, which Tertullian yet observeth, is not so strictly to be taken, for we cannot sometimes but name them, according to the common custom, but then it must be with expression, that we hold them not to be gods, in the names of cities, the very use of the names might well be abolished in detestation of them.

And the children of Machir of Manasseh went to Gilead and took it, &c.] This is to be understood of the other part of Gilead, as hath been already noted. Some think because the half Tribe of Manasseh was not spoken of, as coming in to petition with Reuben and Gad, that here is expressed the reason of a part in this country set out notwithstanding to them of this Tribe also. These parts not being yet wholly subdued, Moses offered to them, that would go and subdue them, that they should have them for a possession, whereupon the children of Machir went out, &c. Or it may be thought, that these expeditions were made singularly by these Captains before the Amorites being overthrown by the whole Army in other parts of the country, and so they were given unto them for a reward. For Jair, who is said to have taken the small Towns of Gilead and to have called them after his name, Havoth Jair, that is the villages of Jair, it is to be noted, that he was not of Manasseh, but of Hezron, the son of Judah by the fathers side, and of Machir of Manasseh by the mothers, yet because he had a band of Manasseh he was counted amongst them, and is said to have had three and twenty towns, 1 Chron. 2. Verse 22. and another Jair, afterwards a judge in Israel had thirty sons, who had thirty cities called likewise Havoth Jair, Judge. 10. 3, 4. all in the land of Gilead.

Nobath took Kenath and called it after his name] Of this name there was a city Nob, of Priests slain by Saul afterwards to 85. persons. Adricomius placeth that Nob in Benjamin sometime, and sometime in Gad, but others more probably in Manasseh holding it to be the same, that is here spoken of, although in Hebrew, this be Nobach, that Nob. Of the two Tribes and the half hitherto spoken of, it may be noted, that as they first had their possessions given them, so they were amongst the first carried captive into Babylon.

CHAP. XXXIII

IN this Chapter the journeyings of the children of Israel ever since they first disposed themselves to come out of Egypt towards the land of Canaan, are briefly summed up, and they are noted by Expositors generally to be 42. which they call mansions, and so the vulg. latin rendereth it, because they abode some time in every of these. But Tostatus not counting Rameses a Mansion, from whence they first went, reckoneth only 41. Mansions, but he is herein contrary to all Ancient Writers, and to the Hebrews in their Seder Olam, for they all with one consent make 42. counting Rameses for one, because the children of Israel first came thither together, that they might from thence, as being in the utmost bounds of Egypt set forth on their journey. If any man shall wonder, why Moses having already at large set down the reckonings of the Hebrews from place to place, doth now turn again to capitulate all together, it is answered, that hitherto he only remembered such places, as wherein some notable things were done, omitting others, and therefore that all might be known and remembered he maketh this repetition with these additions. And it is held by many ancient fathers, Origen, Ambrose, Jerome, Isidor, Beda, Rabanus, &c. that they are thus set down for a mystical signification, for the journeyings of of this people towards the Land of Canaan represented our passing, whilst we are in the wilderness of this world, towards the heavenly Canaan, so that they have been thought worthy exactly to be written upon, most observing the analogy betwixt these two and forty Mansions and the two and forty generations unto Christ, set forth by St. Matthew, and some his 42. hours lying in the grave, and some the fast of Lent, although it cometh short of this number. And certainly many good instructions lie couched herein, of which we shall speak in their order.

And Moses wrote their goings out, according to their journeys, by the Commandment of the Lord.] These words, at the command of the Lord may have reference either to the journeyings, for at the command of the Lord they journeyed, and at his command they rested, Numb. 9. 18, 20. or to Moses his writing, but it is rather to be thought, that God bad Moses make this Register of them for spiritual instruction.

And they departed from Ramases the first month, &c.] To say nothing of this History had before Exod. 12. or of the killing of their first born, and executing judgments upon their gods.

By Rameses signifying a turbulent commotion, according to Origen, or bitterness, as Jerome, is set forth trouble of mind, or repentance, whereby [Mansion 1] we leave sin, and direct our course to virtuous living, so Ambrose.

From Rameses they came to Succoth] This signifieth Tabernacles, and [Mansion 2] hereby is set forth, that when we are enlightened to see the vanity of this world and to come out of it by Repentance, we forthwith come, as it were, to dwell in Tabernacles, accounting ourselves Pilgrims and strangers here, and therefore raising up our minds to heaven, and laying up treasures there.

And they pitched in Etham.] This is interpreted strength and fortitude, showing, that to the heavenly minded God giveth strength to grow in grace, [Mansion 3] and sanctification.

And they turned to Pihahiroth, before Baalzephon, and before Migdol.] Pihahiroth signifieth a month cut out, or as Jerome hath it, a month of Nobles, [Mansion 4] Origen will have a little narrow passage set forth hereby, for he saith, hereby is shown, that at the first we cannot come to perfection, but are able only to do a little, proceeding by degrees, and that before Baalzephon, signifying the ascent of a watchtower, and Migdol, signifying magnificence, that is, having in our eye the heavenly magnificence to come, by which we are carried through all straits and difficulties. But it is better to apply this to the straitness of the way to heaven through persecutions, and temptations, by which that we may not be discouraged, we must always have the heavenly happiness to come before us.

From Pihahiroth they went through the sea to the wilderness, and went three days in the wilderness of Etham, and pitched in Marah.] Hereby the fifth [Mansion 5] thing in our travel towards heaven is set forth, viz. that God will carry us safely through all dangers, if we put our trust in him, and overthrow all our enemies, as they went safely through the red sea, Pharaoh being drowned therein, but yet after deliverance from some great dangers we must not look that all bitterness of affliction should be quite over with us, because they came next to Marahs bitterness, but as the bitter waters were made sweet unto them, so shall our bitter crosses be sweetened unto us by spiritual consolations, so Ambrose.

And they journeyed from Marah to Elim, where were twelve fountains of water, and seventy palm-trees.] Hereby was shown, that after bitterness [Mansion 6] of affliction suffered, God giveth some refreshing and respect therefrom to his faithful people. Elim, saith Origen, signifying rams, setteth forth the Apostles, and the fountains here were 12. according to their number, and the palm-trees refreshing by their shadow were 70. according to the number of the 70 disciples more sent out to preach the Gospel.

And they journeyed from Elim, and pitched by the red Sea.] This is omitted in Exod. because nothing of note was done here, it is not to be understood [Mansion 7] as if they had turned back again to the red sea; but because the sea was sinuous, and winding, a bosom of it lay up to the way, by which they were to pass, so Jerome. They came not hither then to go through the dangers which they had before passed, but to the sight thereof, which might put them in mind of their great deliverance, and stir them up to renew their thankfulness to God therefore, and hereby was shown, that we ought in our prosperity to remember adversities past, to be the more thankful, and to prepare to suffer again, when God will. And because the red sea was a figure of baptism, and of the bloody passions of Christ, we ought although but once to be baptized; yet to consider it afterwards again, to be continually dying to sin, and rising to righteousness, and the passions of Christ for us to be affected therewith, and to abhor our sins, the cause thereof.

And they encamped in the wilderness of Sin. Sin signifieth a bush, and in a bush in this wilderness, God first appeared to Moses, and talked with him [Mansion 8] about the deliverance of the children of Israel out of Egypt. This then shown, that after Baptism and serious meditation hereupon, that we may die to sin and rise to righteousness, we shall come to God and to his glory, attaining perfect deliverance from sin and all misery, which shall be in the resurrection, figured by the eight mansion, as Christ his resurrection was upon the 8 day, thus almost Ambrose.

And from Sin they came to Dophkah.] This and the next mansion in Alush, being also in the wilderness of Sin, are omitted in Exod. and Rephidim [Mansion 9] is put next unto Sin, and then the wilderness of Sinai. But as hath been noted out of Rabanus, Exod. 17. 1. These 3 places and the bosom of the red sea also before spoken of were all in the wilderness of Sin, which had the name from Sinai adjoining to it. Their coming to Dophkah after Sin, shown that in the refurrection, whereby we come to see God's glory, we shall be perfectly healed of all our sins, which are as sicknesses to the soul, as the word Dophkah, or Raphakah signifieth healing so Origen and Ambrose.

From Dophkah, they came to Alush.] Alush, saith Ambrose. signifieth labor, and here they saw the glory of God, had flesh and manna given [Mans. 10] them, whereby is signified, that they which labor for it, shall be fed with the heavenly manna. But those things happened in Sin, Exod. 16. and therefore Origen saith better, their coming to Alush after Raphaca; for so the Greek readeth it, that is, to labor after healing shown that we are to this end healed of our sins, that is, have them forgiven unto us, that we should labor hence forth to walk in the way of righteousness and holiness.

From Alush they came to Rephidim.] Rephidim signifieth the praise of judgment, their coming then from Alush signifying labor to this place shown, that after labor in the way of righteousness shall come the praise [Mans. 1] of God, as a crown thereof.

And from Rephidim to Sinai.] Here the law was given, and the secrets of God's will revealed many mystical ordinances being appointed, to show that he, which hath attained to the praise of God shall have his secrets revealed [Mansion 12] unto him, and see that, which others see not.

And they removed from Sinai, and pitched in Kibroth-hattaavah.] That is, the graves of concupiscence hereby was shown, saith Origen, that they who have inwardly received the Laws of God, and have them written [Mansion. 13] in their hearts, have mortified and buried as in a grave, their fleshly concupiscences.

And from Kibroth-hattaavah to Hazeroth.] This shown, that after the mortification of all fleshly lusts, shall follow perfect blessedness, [Mansion 14] according to the signification of the word Aseroth, and not otherwise, for flesh and blood shall not inherit the Kingdom of God.

And from Hazeroth to Rithmah.] This shown, that coming to heavenly blessedness we shall have our vision of God and of all divine things perfected, [Mansion 15] as the word Rithma singifyeth vision perfected.

From Rithma to Rimmon parez.] Hereby was shown, that they who have their eyes opened, see spiritual and heavenly things so excellent, that [Mansion 16] they make an high division of them from earthly, as the word Kimmonparez, signifieth an high division.

And from Rimmon parez, to Libnah.] This shown, that they who are so lifted up to heavenly things are made white as snow, the blemishes of [Mansion 17] their sins being done away, or that they, who take the right way to heaven, do wash them and make them clean, that their sins as red as scarlet may be done away, and they may be white as wool or snow, as Isaiah, 1. 16, 17, 18. as the word Libnah, signifying whiting or whited implieth.

From Libnah, they came to Rissah.] Rissah is by Origen rendered laudable temptation, by Jerome a bridle, and their coming hither was shown, that the [Mansion 18] soul being purged from sin is to be preserved by temptation, being otherwise ready to be corrupted again, and hereby, as by a bridle it is to be plucked back from sin, temptation being as salt, wherewith it is said, every sacrifice is salted with salt; see also James 1. 2. and 2 Corinthians, 12. 7.

From Rissah they came to Kehelathah.] This is expounded dominion or a rod, the sign thereof, in allusion to Aaron's rod that budded, the sign of his [Mansion 19] Authority, hereby was shown, that they, who patiently endure temptations and profit by them, come to have dominion over all evil lusts, and over the world, which is mortified unto them; so Ambrose. Jerome expoundeth it the Church, saying, that hereby is set forth the returning to the Church being bridled by temptations.

And from Kehelathah to mount Shapher] This is by Jerome expounded the mountain of beauty, and is set forth by Adricomius to be beautiful to the [Mansion 20] eye, being in the wilderness of Paran, by their coming hither, it being shown, that they, who are brought to the Church are built upon the rock Christ, a stone cut out of the mountain without hands, and so have a most beautiful situation. Origen expoundeth it by a trumpet and draweth to the spiritual warfare.

From Shapher they came to Haradah.] This is by Jerome expounded a miracle; intimating, that such as are built upon Christ attain such happiness, [Mansion 21] as is admirable, which the eye hath not seen, nor the ear heard, &c.

And from Haradah they came to Makheloth.] By Jerome expounded assemblies, showing, that the whole assembly of the first born are joined together in Christ through brotherly love. [Mans. 22]

And from Makheloth they came to Tahath] That is, under, showing, that the faithful for all the graces received are not lifted up, but continue humble. Origen, patience, showing, that the servant of God must be patient suffer [Mans. 23] many things, that he may do good to others.

And from Tahath they came to Tarah] That is, a driver away, by which name Abraham's father was called, because he drove crows and other birds away from the corn; and hereby was shown, that evil spirits, [Mans. 24] which as fowls are ready to eat up the good seed of the Word, should be driven away; so Jerome.

And from Tarah they came to Mithcah,] That is, to sweetness, showing, that evil spirits not being suffered to eat up the Word; great sweetness sweetness is by and by found therein. [Mans. 25]

And from Mithcah to Heshmonah,] That is, acceleration, or hast-making, to show, that sweetness in the Word being found, there is no slothful [Mansion 26] resting, but a making haste to more perfection in grace and knowledge.

And from thence to Moseroth,] That is, bands with discipline, to show, that they who make haste towards more perfection are held with godly discipline, as with bands, that are never broken off again. [Mansion 27]

And from Moseroth to Benejaakan,] That is, the children of necessity, saith Jerome, or percolation, saith Origen, to show, that the truly faithful do not strain out one of the least of God's Commandments, but apply [Mansion 28] themselves carefully to keep them all.

And from thence to the Mountain Gadgad.] That is, expedition, or girting to, showing, that in the spiritual fight we must do, as they that have their swords girt to them, killing and cutting off the adverse powers, that [Mansion 29] would draw men's souls to destruction.

And from thence to Jotbathah.] That is, goodness, setting forth the reward of those that fight the spiritual warfare.

And from thence to Ebronah,] a passage, to show, that having come to [Mansion 30] good, we must be passing on still, till we come to Canaan itself, the perfection of all good. [Mansion 31]

And from thence to Eziongaber.] That is, wood carved by man, or as Origen, the counsels of man; showing, that from childish thoughts and speeches, we must grow to be men in knowledge and understanding, and hereby [Mansion 32] we must do all things.

And from thence to the wilderness of Zin, which is Cadesh.] Zin signifieth a commandment; and Kadesh, holy, but here per 〈 in non-Latin alphabet 〉 , saith Jerome, it signifieth impiety; this shown, that where the commandment is, there [Mansion 33] is sin.

And from Kadesh to Mount Hor,] That is, a Mountain, showing, that when we are overcome by sin, we should go to the Mountain, Christ, that in him [Mansion 34] we may overcome wherein we have been overcome. Of the mystery of Aaron's dying here, see before, Chap. 20.

And from Hor to Zalmona,] That is, a shadow, because here and in the next called Punon, they were bitten with serpents, and had a brazen serpent [Mans. 35] set up, a shadow or figure of Christ for their cure, so Jerome. Hereby was set forth Christ, under whom we come to be shadowed from all heat of temptation.

And from Zalmona to Punon] That is, a diminutive mouth, showing, that such as are come under the shadow of Christ, speak sparingly and warily of the deep mysteries of Divinity. [Mansion 36]

And from Punon to Oboth.] That is, Pythones, such as have a spirit of divination, showing, that after an estate in Christ attained, we shall be assaulted by the charms and witcheries of Satan. [Mans. 37]

And from Oboth to Jieabbarim in the border of Moab.] Jieabbarim signifieth an heap of stones of those that pass on; and hereby was shown, that the faithful are as stones founded upon the chief corner stone Christ, so that [Mans. 38] they cannot be moved, but notwithstanding the charms of Satan, go on from grace to grace.

And from Jim to Dibongad,] That is, saith Origen, a be-hive of temptation, to show, that even when we come near our journeys end in the way [Mans. 39] to heaven, and have profited most, yet temptations await us.

From thence they came to Almon Diblathaim,] That is, the contempt of figs, that is, of the sweet and alluring things of this world, as they must proceed, [Mans. 49] that will have the pleasures of a better world.

From thence to the Mountains of Abbarim before Nebo.] That is, to the Mountains of passengers before Nebo, that is, shutting up, for here Moses [Mans. 41] died, and the laws being concluded from having any power, was signified, such as pass on then in the contempt of this worlds pleasures shall pitch upon God's holy mountain, and no more be under condemnation by the Law.

From the Mountain of Abbarim to the plains of Moab by Jordan, near Ierico.] This shown, that this is the end of all our proceedings, that we may be refreshed with the waters of God's river, and so be counted worthy [Mans. 42] to enter into the promised land, but because they pitched here unto Abel-Shittim, that is, the mourning of thorns, it is intimated, that we must still to the end mourn for our sins.

Thus I have run through the allegories of Origen, Ambrose, and Jerome, and others made upon these Mansions, but although I acknowledge great mysteries to lie hid herein, yet many denominations here occurring being but according to the phantasies of the Writers, I cannot conclude, that any certainty is herein. Such passages, as we may aptly apply spiritually, we may make use of, and leave the rest, till it shall please the Father of lights, who caused them to be written for our instruction, to enlighten us further herein.

Generally we may from these journeyings learn first, that we must look [Note.] to meet with many troubles in our passage towards the Kingdom of heaven, by straits into which we shall come, by dangers of enemies, by wants of worldly comforts, of meat and drink, &c. by many temptations, by the tediousness of the way, so in time being through our own default set backward, and sometime made to fetch compasses to wonderful weariness, and by many plagues and judgments causing many to fall about us. 2. In our troubles and straits God will not leave us, but always extend his mercy, succor and grace unto us to supply all our wants, if we put our trust in him. 3. How much soever any people are favored of God, yet he will not forbear taking revenge upon them, and executing most grievous judgments if they provoke him by their sins, as he sent plagues, and fires and flying serpents amongst this people. 4. No sort of men are free from sin, either people, priests, or princes, or prophetesses, and therefore all should work out their salvation with fear and trembling continually.

A catalogue of their journeyings being thus made, now followeth a charge to drive out the inhabitants of Canaan, and to beat down their pictures, molten images and high places. Of the breaking down of their images, and driving them out, see before Exod. 23. 24, 31. and of high places, Lev. 26. 30. and of carved images, Levite. 26. 1. And this charge is repeated, Deut. 7. 1, 2. Deut. 12.

The old inhabitants being driven out, they must divide the land amongst them by the lot, to the more a greater part being given, to the fewer a less, Chap. 26. 54.

Those that ye let remain, shall be pricks in your eyes and thorns in your sides, &c.] See the like phrase, Josh. 23. 13. Ezech. 28. 24. The meaning is, that if they labored not according to their power to drive them all out, as they should subdue them, but consent to make leagues with them, and make interchangeable marriages with them; as the Lord, if the Israelites had followed his directions herein, had fully purposed in time to have brought all the Canaanites into their power, so for neglect hereof he would give the Canaanites power over them, to compass them with armies, as with an hedge of thorns, and their beautiful women or images, with beholding which they had been taken, should turn to pricks in their eyes always galling and tormenting them, such sharp miseries should afflict them therefore. And this we may see verified in Judges, and Psal. 106. 34, 35.

And here it would be considered, whether we are not likewise [Note.] bound under the same pain, to expel all Popish Idolaters from amongst us, seeing by daily woeful experience many to be drawn away by them.

CHAP. XXXIV.

HEre the Land of Canaan is described by the four quarters lying South and West, North and East.

The South quarter shall be from the Wilderness of Zin by the coast of Edom, to the utmost coast of the salt Sea Eastward, &c.] In describing Canaan, the parts inherited by the two tribes and an half are left out, because they had their parts assigned them already, as is expressed, verse. 13, 14. whereby it is confirmed further, that Moses had direction from God in setting them out their parts on this side Jordan; but Calvin saith, that these parts were also comprehended within these limits. This description and bounding of the land was made, that the Israelites might see the great bounty of God towards them, in giving them so large a tract of ground in so pleasant and fruitful a place, to be accordingly thankful, and that they might know, how far to challenge against the encroachments of bordering Nations, and where to stay without seeking to enlarge their Kingdom any further, Ezech. 47. 15. it is begun at the north and ended at the west in describing this land, here at the south, and endeth at the east; but this might be, because their return then to this land should be out of the north from their Babylonish captivity. The Wilderness of Zin lay one hundred and twenty miles from Jerusalem towards the South, the salt Sea, otherwise called Asphaltites, is the dead Sea of Sodom, into which the river Jordan runneth, in the nearest part thereof northward, being within 14 miles of Jerusalem, but in length it is thirty six miles; of the strange nature of this Sea, see Gen. 14. Hitherto the South borders extent eastward. Now for the extent of it westward, it shall turn to the ascent of Akrabbim, and pass on to Zin, and to Kadesh Barnea, and to Hazar-addar, and to Azmon, thence fetching a compass to the river of Egypt, the going out of it being at the Sea. For the ascent of Akrabbim, the Sept. hath the ascent of Scorpions, according to the signification of the word. But it must needs be the proper name of a place, haply so called from Scorpions that abounded there, because it is a boundary, so Vatablus and Munster. It was an high mountain in the wilderness full of terrible serpents, Deut. 8. 15. of Acrabatane a city it is spoken, 1 Machab. 5. 3. which haply had the name from hence, so Jerome and Adricomius. Zin the next boundary cannot be the wilderness so called, nor Sin, where mount Sinai stood, for that was far beyond the bounds of Canaan, as Tostatus noteth, and is written with 〈 in non-Latin alphabet 〉 , this with 〈 in non-Latin alphabet 〉 . But it was a tower called Megdal Senna, the tower of Sin, so Jerome, and Adricomius, who calleth it also Senna, Sene, Sina, Sin. Cadesh Barnea was near to Edom's country 40 miles from Jerusalem, of which see more chap. 14. For Hasar addar, Jos: 15. 4. is Hezron, and then Adar, spoken of as two places. Of Adar Jerome writeth, as being a city in Arabia. Azmon, by the Sept. rendered Asemona, is thought by many not to differ from Hesmona in the 26 Mansion. The river of Egypt, this is held by some to be Nile, but because the bounds of this land came not up so far, others better, Rinocolura, a river coming from Nile along by the south coast of Canaan. the great sea, this is so called in respect of other lesser seas within the land, and it was on the west side of the south bound, to set forth which the sea is often named in the Scriptures.

Hitherto the south border. The west border was the great sea, this is called commonly the Mediterranean sea, and lay westward from Canaan, Gen. 12. 8. This sea divideth Asia from Europe and Africa. This border is no further described, but left to be understood, that it went all along from that place where the River of Egypt runneth into it to mount Hor, the north border next spoken of, and Hamath a city, since called Epiphania from Antiochus Epiphanes. For the north border is set mount Hor, and Hamath, at the entrance thereof, ending at Zedad and Ziphron, the end of it being at Hazar Enan. This was not Hor a mountain of Idumea from Jerusalem 88 miles, for that lay Southward; but mount Hermon, Jos. 13. 5. which was near Hamath; and Hamath was a city much spoken of as a boundary, from the River of Egypt unto Hamath, some hold this to be Antioch. Ziphron is by Jerome called Zephyrium in Silicia. Hazar Enan was a village in the border of Damascus.

The east border was from Hazar Enan to Shepham, and from thence to Riblah on the east of Ain, extending to the sea Cinnereth, and to Jordan ending at the salt sea. Shepham is by the Hebrews, saith Jerome, called Apamia. Riblah was in the tribe of Naphtali in the land of Hamath, of which it is afterwards spoken, 2 King. 23. 33. and Chap. 25. 6. & 20. 21. Ain, according to the signification, a fountain, is rendered in the vulgar Latin the fountain of Daphnis. The sea Cinnereth, is otherwise called the sea of Tyberias, and the lake of Genesareth, having the name Cinnereth from a city near to it, so Lyranus, it was in Galilee. Jordan was a famous River springing from two others Jor and Dan about mount Libanus, and running all along on the east of Canaan from the north to the south, through the lake Genesareth, and finally into the salt sea of Sodom. For the whole length and breadth of this land, it was not so large but that many other countries do far exceed it, especially that which the Israelites possessed, when they enlarged their bounds furthest, from Dan to Beersheba, for this length according to Brocardus and Adricomius was but 64. or 66. miles, and the breadth from the sea to Jordan, but 16 in some places, and in others 18 miles. But the miles by them spoken of are three of our miles, because they describe a mile to be as much as one can go in an hour. So that of our miles the length was about 180, and the breadth about 48, which was not above the third part of England; and yet set forth as very large, partly for the great fertility thereof throughout, and partly in comparison of the straight place, wherein they had been cooped up before in Goshen in the land of Egypt. For that is a large country indeed, where no parts are barren, but all both vales and mountains fruitful for the nourishment of the Inhabitants. And the situation is to be noted, the great sea on the west, and Jordan and the sea Cinnereth on the east, and on the south and north high mountains, so that it was a most well defensed place, fitly typifying the company of the faithful compassed about with God's providence; as with high hills and mountains on every side, Psalm 125. 2.

Here is shown, to whom this whole land is to be divided, viz. to nine tribes and an half, for two tribes and an half had their inheritance already on this side Jordan eastward, wherefore their possession came not within the compass of this description, the utmost of which eastward is the River Jordan.

The description of the land being made, the men are now nominated that shall divide the land amongst these nine tribes and an half, viz. Eleazar, and Joshua, and a Prince of each tribe, Caleb of Judah, &c. The names of altogether are ten, besides the two Princes Eleazar and Joshua, for the two tribes, which had their possessions already yield no Prince to be over this business. Whereas it is said, that these should divide, the meaning is, that the lots being cast before them, they should consider each tribe with his lot, according to the greatness or smallness thereof, and proportion them out accordingly, that the smaller might not have more, or the greater less, but each tribe should, as hath been before shown, Chap. 26. 54. And the parts being fitly proportioned, the prince of each tribe should take possession of the whole for his tribe, and then divide it amongst the several families.

These Princes were neither the same that are named Chap. 1. nor the Searchers sent out, Chap▪ 13. nor the sons of them, except Caleb, who only survived, neither are the tribes named according to any former order, but their order is altered, but yet such an order is here followed in setting them down, as doth most aptly agree to their placing in the land of Canaan, as we may see, Josh. 15. 16, 17, 18, 19. For first Judah had his lot in the south, Ios. 15. 1. Simeon within Judah, Ios. 19. 1. Benjamin next, Ios. 18. 11. then Dan, Ios. 19. 40. then Manasseh and Ephraim, Ios. 16. & 17. next Zebulon and Issachar, Ios. 19. 10, 17. Lastly, Asher and Naphtali, Ios. 19. 24, 32. wherein the wonderful providence of God appeared, in that, as it is here ordered, their lots fell out. And it is to be noted, that in placing them thus, respect was had to their brotherhood, Judah and Simeon being placed first abreast, who were the sons of Leah: next Benjamin of Rachel, and Dan of her maid one also by another: thirdly, Manasseh and Ephraim sons of Joseph. Fourthly, Issachar and Zebulon of Leah. Lastly, because there were no more paiers by the same mother, Asher and Naphthali, that came last of the two maids furthest north in Galilee abreast, as every two of the former had been also placed.

God would have those, that were nearest one to another by birth, to [Note.] be placed nearest together, that they might live together in the more unity and concord, which for brethren to do is a most happy and joyful thing, Psal. 133. and thus Judah and Simeon are said to have gone out to war together, Judge. 1. 1.

CHAP. XXXV.

AFter the division of the land appointed amongst the other tribes, the tribe of Levi is here provided for, which had none inheritance by lot, because the Lord was their inheritance, as hath been said before. The provision made for the Levites is of cities to dwell in with their suburbs, out of all the 12 tribes, 48 in number, from those tribes that had more cities, more, and from those that had fewer cities, fewer, and of these six must be cities of refuge, for the man-slayer to fly unto. Here because it is said, the tribes should give them cities out of their inheritance to dwell in, and suburbs for their cattle: some think, that the dominion of these cities, when they were given to the Levites, should not be in them, but in their former Lord's, who should have the benefit of the vineyards, cornfields, milnes, and such like which were not for the Levites use, because touching them only habitation is expressed, and suburbs for their cattle, beasts and goods: And accordingly the Levites come to Eleazar and Joshua, desiring cities to dwell in, &c. and have them set out unto them. And they instance in Hebron which was given to the Priests, and yet Caleb had it, Jos. 20. 7. But by this instance all that hath been hitherto said, falleth to the ground, because it is expressed how Hebron was given to Caleb, viz. the villages and fields about it, but the city and suburbs to the Priests, and those they possessed and enjoyed to them and theirs, as the other tribes did their lots, otherwise they had not been given but lent unto them, see Levite. 25. 33. 34. the houses of these cities and their suburbs are the Levites possession, and their perpetual possession. And in particular, Barnabas, a Levite had a possession which he sold, and Solomon saith to Abiathar the Priest, go to thy own field. They had then these cities and suburbs for a possession, as the other tribes had theirs, as also Tostatus concludeth, although sometimes he speaketh doubtfully, as inclining to the other opinion. The suburbs indeed are said to be for their cattle and their goods, but sowing of corn or planting of vineyards here is not spoken of, to show that such, as serve about the altar are not to entangle themselves with works of husbandry, like other men, but wholly to attend the divine service to which they are appointed. Their dispersing amongst the other tribes was to fulfill the prophesy of Jacob, Gen. 49. 7. but yet in great favor, it being turned into a blessing both to them who were taken from amongst their brethren to be the Lord's lot, and to greater dignity, and to all the tribes there being placed all over the kingdom amongst them, tending to the preserving of religion pure and uncorrupt amongst them. They were thus placed, saith Calvin, that they might the better hold all the people under the yoke of the Law, and that their cities might shine as lights to the uttermost corners of the land; they were as watch-towers, wherein they might watch and ward to drive away impiety from the bounds of this holy land, and from hence diffuse heavenly doctrine, and spread abroad the seed of life, and from hence examples of all holy integrity might be fetched continually.

Moreover it was thus best provided for their own good, to place them in cities by themselves, and not to leave them to the living of dwelling promiscuously amongst others. For if they had dwelt promiscuously with the rest they might have been more prone to contract many vices, and to neglect the study of the Law. But now their very placing by themselves was a continual admonition unto them, that they were singled out from the people, that they might wholly addict themselves to God. Their cities were as so many academies, wherein they might the better and the more freely exercise themselves in the study of the Law, and be the better formed to undergo the office of teaching. They were shut in with walls, that the vulgar corruptions might not so easily pierce unto them, and that by living together one might stimulate another to piety, temperance, and all other good manners.

Thus Calvin; And hereunto it seemeth that respect was had of old, [Note.] when the Clergy of this land lived in like manner in distinct places, the Clergy of each diocese together with their Bishop coming thence amongst the people to preach, and to do other holy duties, and then returning again to their cells. But now we are seated otherwise, and so are less given to divine studies, and by consorting more with the vulgar, we come to have vulgar conditions, to intend earthly husbandry more then heavenly, and are infected with their evil manners many of us, intemperance, incontinence, blasphemy, curiosity in apparel, and other fowl vices. But let us remember howsoever our placing is, that we are disjoined, as the Levites were from the vulgar in our education, holy orders, employment and maintenance, that our Parsonages and other Ecclesiastical dignities may shine as lights to all the corners of our Parishes, and be as watch-towers to drive away vice, for which our examples must shine, or else our preaching will be fruitless and unprofitable.

The suburbs are said to be for their cattle, goods and all their beasts: The Septuagint and vulgar latin have only their 〈 in non-Latin alphabet 〉 , pecora & iumenta, cattle and fourefooted beasts. But both in the Hebrew, and Cald. there are 3 words; the first signifying most properly their beasts; the next, their substance; that is, their corn, and hay and such like, for which happily they had barns and houses in the suburbs, and the last all other living things that they had, as smaller cattle and poultry. The Rabbins, because the last words signify all living things, infer, that besides the suburbs, they had to every City a place also given them, wherein to bury their dead, because the suburbs were for living things, not to bury the dead in, see also, Luc. 7. 11, 12.

For the extent of the suburbs of each city, they must be from the wall 1000 cubits round about, but it is further added, and ye shall measure from without the City on the East side 2000 cubits, and on the West 2000. &c. If these suburbs must reach but 1000 cubits, how is it said, they should measure to every quarter 2000. The Rabbin resolveth it thus, the thousand were for suburbs, and the two thousand for fields and vineyards. But this is against the text concluding, This shall be to them the suburbs, so that they had no fields or vineyards, but suburbs only, as was also touched before. Some, saith Ainsworth, resolve it thus, the first 1000 cubits may be understood of the sacred measure which were twice so great as the common cubits. Some following the vulgar Latin, in which the first is rendered 1000 paces, the next 2000 cubits; say, that a pace is twice so much as a cubit, and so there is no difference, but the word both first and last is in Hebrew the same, a cubit: and therefore this is of no force, and no better is that of sacred and common cubits, because there is no reason why we should take the same word twice used in the same verse to set forth divers things. There is then another solution to be preferred, and that is, that towards every quarter of the world, both East and West, North and South, two right lines should be drawn from the walls. either of them 1000 cubits, and so towards every quarter would be in both these lines 2000 cubits, and at the end of each line they should set up a mark, the whole number being 8 and by these draw a circle round about.

And thus more easily all occasion of controversy being avoided, the bounds might be set out, whereas if they were left to measure in as many parts as they would, it could not so readily have been done, and more question might arise about it. Some bring other solutions, as that the measure in the fifth verse, is not like that verse four, from the wall outward, but at the end of the line drawn from the wall Eastward, another should run right opposite to the city 2000 cubits, and as much westward. &c. and so the whole square of the suburbs should be 8000 cubits: but seeing some cities were greater, and some less, and therefore if they went this way to measuring in some parts, the direct line from the wall might in some places come short, and in some over-reach 1000 cubits, this cannot be admitted. Some think that the semidiameter being 1000 cubits, the diameter should be 2000. Calvin is for the circle of the suburbs round about every quarter, of which it is meant should be twice so much as the right line drawn from the center, but the line was not drawn from the center, but from the wall of the city.

For the cities of refuge, which six of these 48 should be, in that they were amongst the Levites, it was hereby shown, that the ministers of God should be patrons of the miserable, and without respect of persons judge of every man's case that fled thither, that if he were a murderer, he might be redelivered again to the secular power to bear his deserved punishment; if otherwise by accident he had killed, he might amongst them be protected. These cities of refuge are called cities 〈 in non-Latin alphabet 〉 , that is, of gathering, in Cald. Shezabuth of deliverance, in the Septuagint; 〈 in non-Latin alphabet 〉 , to fly unto, the use of which is set down verse 1. &c. Philo questioning why the Levites Cities must be Cities of refuge, answereth, because they were profugi as it were, for God's sake leaving parents, children, kinsfolk, and worldly alliance, when without respect they killed the worshippers of the golden calf; and because they had the power of absolving and condemning, this office belonging to the holy ministry, and hereunto may be added, that they were most expert in the Law, and so fittest to judge of divers cases, and these cities being appointed in the great mercy of God to save innocent blood from being shed, they who were nearest unto him, were fittest instruments to be employed about the seeing to the observation of his ordinance herein. The Lord promised to appoint cities of refuge, Exod. 21. 13. and now he taketh order about them, and Deut. 4. 43. three of them on this side Jordan are nominated by Moses, and Josh. 20. 7. the other three in the midst of Canaan. And these three must be appointed, out of every third part of the land one, a way being prepared, that the man-slayer might readily fly thither, Deuteronomy 13. 3. The Rabbins add, that these Cities should be high like watch-towers, that they might be seen a far off, and inscriptions should be made upon the way to direct him, that fled where two ways met, and this was Refuge, Refuge. And for the preparing of the way, they say that it must be 32 cubits broad, and the Magistrates must once a year send to prepare the way by evening hills and dales, and making bridges over rivers. Of these Cities of refuge it is further added, Deut. 19. 8. that as their bounds should be enlarged, they should appoint 3 more.

For the injunction, that every Tribe should give cities, according to his inheritance, the Tribe, that had many cities more, and the Tribe that had fewer, fewer, we may see how respect was had to this, Jos. 21. 9. &c. that is, not going precisely by the number of cities in each Tribe, but by the quantity of ground possessed by them. For Judah and Simeon together had one hundred and twenty Cities, and yet gave but nine to the Levites, Joshua 21. 16. Naphtalim, which had but nineteen, gave three, which was much more then by their proportion. Issachar had but sixteen, and Asher two and thirty, Zebulon only twelve Cities, yet gave either of them four Cities to the Levites. But it may be that respect was also had to the greatness or smallness of the Cities given, greater, although no more, being given by the Tribes, that abounded more, and lesser by those that had fewer. And all these Cities were divided to the Priests, and 3 families of Levites by lot, Jos. 21. 9.

When ye be come over Jordan into the land of Canaan, ye shall appoint you Cities of Refuge, that the slayer, that killeth any person unawares, may flee thither; &c. that the manslayer die not before he stand before the congregation.] Of these Cities being six; three must be on this side Jordan, and three in the land of Canaan both for an Israelite and a stranger, and sojourner amongst them to flee unto. Amongst the Hebrews the nearest of kin to him that was slain ought to slay the murderer, as we may see verse. 19. and Deut. 19. 12. if any man then were slain amongst them, his kinsman was ready presently to seek the killer to slay him; wherefore that such as killed any unawares, and so not being worthy to die for it, might not thus be be cut off, the Cities of Refuge were appointed forthwith to flee unto, within the walls of which, and not in the suburbs he might be safe, till his case were judged, and thenceforth if he were found not guilty of murder, but if otherwise, he was to be delivered to the kinsman, the avenger of blood, that he might slay him, verse. 19. and in case he had no kinsman, that were able to do it, saith Maimonides, the judges caused him to be put to death by the sword. These words, from the avenger, are in Hebrew 〈 in non-Latin alphabet 〉 from the kinsman who is the avenger, the same word is rendered a redeemer, Levite. 25. 25. and a kinsman, Ruth 2. 20. and Chap. 3. 9. For his standing before the Congregation] the order was this, he that had accidentally killed another man, fled immediately to one of the cities of refuge, where in the ears of the Elders of that City, he told his case, and so was received in, when the avenger of blood came thither in the pursuit of him, if those Elders judged him a murderer or not, they sent him to the City where he had done the murder, and there by the Elders in the name of the whole Congregation he had his Judgment, and so might be cut off, but not otherwise, Jos. 20. 3, 4, 5, 6. for the not guilty lived in a kind of exile in the City, to which he fled, till the death of the High Priest, Vers. 25. being sent back thither again after his trial. Whereas this provision is made not only for the Israelite, but also for the stranger and sojourner amongst them, some will have all one meant by both these two words, viz. any of the Heathen coming and going, or dwelling amongst them, and embracing the true Religion, which sort of Heathen were called Proselytes. But others better, because God would have no innocent blood, no not of the Idolatrous Ethnics shed, except Canaanites, by the first word understand Proselytes, and by the other the Heathen unconverted for even to the worst Humanity was by God's people to be shown, that they might the rather be won to the truth.. But if an Heathen killed an Heathen, saith Maimonides, no City of Refuge might receive him, but of this I can see no reason, if the slaughter were made in the land of Israel. Touching this fleeing to one of these Cities, and abiding there, Calvin thinketh, that this means of escaping danger was devised in favor to the kindred of the slain, that they might not be vexed by seeing him that had shed their kinsmans blood to be exasperated against him.

For the distinction of the Cities of Refuge▪ three on this side Jordan and three in Canaan▪ as many out of two Tribes and an half, as out of nine and an half, Philo giveth this reason, because the Country on this side Jordan exceeded, and was further from our kindred, but those on the other side were nearer to it, which is subject to sin; what he meaneth hereby I cannot tell, but this seemeth to be the best reason, because on this side Jordan the bounds were very great, and some think that blood was oftener shed. Arias and Magalianus will have the privilege extended to all the forty eight Cities, but in six of them only cases were to be tried, but this is a found assertion, and against the Text. That is more probable of the Tabernacle and the Altar, wheresoever it were, the fleer hereunto was in a Sanctuary. But of this see, Exod. 21. 13. and many things more touching such privileged places.

Here is shown, who is not to be judged to have killed his neighbor unawares, viz. 1. He that smiteth with any instrument of iron, be it small or great, or with such a stone or wooden instrument, as wherewith he may be wounded and die, for in any of these cases, although the smiter had no intent to kill, if he willingly smiteth, and death followeth, he is a murderer, but if the stone be very little, or the wood, viz. a small wand, which no man would think dangerous to kill, it is man slaughter, and for such were these Cities of Refuge. 2. He that any other way killeth a man willingly, although the instrument be unapt to kill, or he doth it without an instrument, with his hand only, he is a murderer; for a man may thrust and throw another to the ground and so kill him, or by throwing a small stone, or beating him with his fist, therefore herein it is to be judged by the hatred of the killer: and Maimonides saith, if he would not speak to him in three days before, he is judged to have hated him, but this rule alone is not sufficient, because as Cain to Abel, some will speak to those that they hate when they are ready to cut their throats, as Joab to Abner. There are therefore three things put here. 1. If he hated him. 2. If he laid wait for him. 3. If out of enmity he thrust, threw at him, or smote him: for if in enmity, to which he is suddenly stirred up, he seeketh to hurt him, and he dieth, he is a murderer, Vers. 23. but if there were no hatred, or enmity, or lying in wait to kill, but he killeth by a sudden thrust, haply into the water, or fire, or in parting those that fight with a drawn weapon, or in exercising himself, one coming suddenly upon his weapon, or by casting a stone at some bird or beast, or something else, or shooting an arrow likewise, not seeing any man in the way, &c. this is man-slaughter, and a City of Refuge was given for it. See also Deut. 19. 4, 5, 6. where it is further expressed, if one killeth a man ignorantly and hated him not in times past, heri & nudius tortius, that is, some short time before, as is not the case of those, that quarrel, and upon quarrelling strike and kill, for here enmity goeth at the least a little time before the blow, and therefore it is murder. Touching the instrument, by which in the first case it is to be judged, Maimonides saith, that they considered the thing wherewith he smote, the place where, and the strength of the smiter, and the strength of the smitten. If it were a sharp iron instrument, as a bodkin, or but a needle, it is murder, so likewise if the stone or wooden instrument, were great enough to kill such an one, which is meant by the stone of his hand, or the wood of his hand, as it is in Hebrew, that is killing his hand, or if he struck him without any instrument, if the strength of the smiter were so great, and the strength of the smitten so small, that he might hereby be killed in common judgment, it was murder, and for the death to which the murderer was to be put, see before, Exod. 21. 12. the revenger of blood shall slay the murderer when he meeteth him, so Verse 19. also. The meaning is not, that he should do it rashly of his own head, but being first examined and judged and delivered unto him by the Judges. Of the Exposition made hereupon by Calvin, see before upon Exod. 21. 13.

And he shall abide in it, until the death of the High Priest, that was anointed witb holy oil.] Here a case is put by Tostatus, if he that killeth another accidentally be fled into a City of Refuge, and before his trial the High Priest dieth, he must then abide there till the death of the High Priest succeeding him, and if he killeth the High Priest himself, he must likewise abide, till the death of his successor. And he that by chance killeth any in a City of Refuge must not flee to that, but to another, because so he should be in the sight of the kinsfolk of the slain to grieve and provoke them, which is against the scope of this law. But why the High Priests death should be the limit of his abiding here, seeing it is sometime sooner and sometime later, and some going by this rule must abide much longer, and some a far shorter time; there are divers conjectures. R. Solomon saith, because it was the office of the High Priest to intercede for sinners, and he did after a sort bear the sins of the people, therefore by his death satisfaction being, as is were made for the man-slayer, he must not go any longer in danger of death, but freely return to own his place. Rabbi Isaac saith, he that fled; served the high Priest in the time of his banishment, for all the Cities of Refuge were under him, and therefore having served till the death of one, he must not be compelled to serve under another also, this being too great a punishment. R. Moses saith, because the High Priest being dead, it was a time of mourning to all the congregation, and therefore if any man was grieyed for his kinsman slain, he should now cease, and think no more of it, to take any revenge, that hemight attend to mourning for the common loss in the High Priest.

Oleaster, because the High Priest represented God, to show how hateful unto him is the shedding of innocent blood, he kept the manslayer, as it were in ward, as long as he lived. Others say, that the High Priest the common father of the Country being dead, all wrath conceived shall also die, and all offenses be buried with him, the ending of his life being as the ending of that world, and from thence a new beginning. Some other frivolous reasons are yielded by other Rabbins; but I rest in these for the literal reason, and specially in that of the High Priests keeping him in ward, as it were, as long as he lived, to show the odiousness of bloodshed before his God. Leo the great, telleth of the most godly Emperors, that they likewise upon the day of the death of our Savior Christ, remitted of the severity of their laws, and let those that had offended in smaller matters, to go free, that they might feel the comfort of their mercy upon the day, that God shown his greatest mercy to sinful man. The mystical reason was to show, that none are freed from their least sins unwillingly committed, but by the death of our High Priest Christ Jesus, but are held even hereby, and cannot come to any possession in the heavenly Canaan, till that by this they are set free, as he that shed blood was banished, and could not be released till the High Priests death, although he shed it ignorantly, without any enmity, with the casting of a stone, or striking off his hand, in jesting, and sporting, through infelicity more then ill will, as Jerome speaketh. Gregory saith, what is prefigured in that he which fled might not return, till the death of the High Priest, but that mankind becoming guilty of death by sin, is loosened after the death of the true High Priest, Christ Jesus, from the bands of their sins; and repaired in the possession of Paradise? Cyril Alex. that the soul being departed out of the body is punished by banishment in secret or low places, as in a City of Refuge, until that it be set at liberty by Christ descending to hell, opening the gates, and loosing the bands, and saying go out, and be revealed. And Origen applieth it to the abiding of those, that sin ignorantly a certain time after this life, as it were in banishment. But hereby and by that of Cyril, the opinion of a Limbus, to which the souls of the faithful dying went and remained there, till Christ coming after his death, set them free, seemeth to be favored, touching which because nothing is said in the holy Scriptures. I leave it as a fond conjecture, adhering to that of Gregory followed by Rabanus, and others, as Ambrose, who saith, that the fleeing to these Cities figured out the fleeing to that soul, wherein the word dwelleth, that is the Prince of Priests, Christ Jesus, by whose death we are delivered from all fear of death, seeing he is the Lamb of God that taketh away the sins of the world, being propounded of God a propitiator, a Priest forever, just, holy, innocent, unpolluted, and separated from sinners. Isidorus saith, hereby was signified, that if by the death of the High Priest involuntary sins of ignorance were remitted, much more by the voluntary death of that High Priest even voluntary sins are remitted to the faithful, and they are restored to Jerusalem above, which is free, seeing his death is again extinguished by his resurrection. Now for the Cities of refuge appointing, and not immediately acquitting the guiltless man-slayer, but enjoining him a kind of penance, that was partly to avoid further strife betwixt him and the kinsman of the slain, and so more blood shed, that might have ensued; so obstinate and stubborn were the Jews, partly that they might not be grieved by his presence, whom they therefore hated, and partly to show the odiousness of blood shed, although unwittingly, that all men might the more take heed of it.

The Mystery of this was to show, that so soon as a man is overtaken by any sin, he should by true faith and repentance flee to Christ to avoid the danger; he that fleeth not thus is in continual danger of being destroyed: and who fleeth thus to Christ, but he that cometh to the Levites cities? that is, cleaveth for time to come to the Ministers of God's Word, dwelling as it were, by diligence in frequenting their holy exercises amongst them, that he may be more sanctified and enlightened in the knowledge of the truth. But why are three on this side Jordan appointed, and three in Canaan? To this the Ordinary Gloss saith, that by the first three the remedies against sin before baptism are set forth, viz. the faith of parents, their offering the child to God, and circumcision; by the other three, the remedies after baptism, fasting, prayer and alms. Rabanus, going by their names, saith, that Bosor signifieth straits, which is the first city on this side Jordan, showing, that he who hath sinned, must seek to escape by being straightened and afflicted in conscience therefore: the second City, Ramoth, an high death, shown the mortification of sin: the third City, Gaulon, volutation, or tumbling, shown, lying down in sackcloth and ashes. Then follow three in Canaan, 1. Kadesh, signifying holy, and so showing an holy and new life. 2. Hebron, signifying conjunction, and showing the joining of the soul unto the Spirit of God, from which she was by sin separated. 3. Shechem, a shoulder, showing the carrying of a sheep, that had erred, but now returned by repentance upon Christ's shoulder amongst the 99 again. Others make other allegories upon these names, which I spare to set down.

But if the slayer come at any time out of the border of the city, &c.] Maimonides saith, that if he came out to go up to Jerusalem at any of the feastival times, or to be witness in matter of life and death, he should be in danger of being slain by the avenger of blood, so strict was the charge of his keeping within this city, that not only he might not come out upon other occasions of his own, which were more sleighty, but not for these being most weighty.

In speaking of the avenger of blood, finding him he saith, if he shall find him out of the border of the city] Maimonides seemeth by the border, to understand the limits; but Tostatus better, all those parts within the walls only, because it is said, he should have remained within the city, so that the suburbs are not meant by the limits, but the walls. After the high priests death he might return to his possession, but never to his high state and dignity again, saith Maimonides; because of the great scandal that came by his hand. But something he hath superstitious, a man-slayer adjudged to exile, if he dieth, before he come at the city, they carry his bones thither to be buried; and if he die there and be buried, after the high priests death, they take up his bones again, and carry them to the sepulchers of his fathers. Much like to this law of refuge, Philostratus relateth one amongst the Egyptians. It was the law, saith he, of the Memphites, that he who had killed another unwittingly, should flee to the Gymnosophists, and being by them absolved, he might return home again, if he had first offered some small gift at the tomb of the slain, but not otherwise.

This case of being in danger of killing, if he were found out of this city, saith Rabanus, shown, that such as have fled to Christ by repentance and faith, ought to continue to the end in the true faith, hoping for salvation only by the merits of Christ's death, and in penitency; but if he doth not, and the great Judge of all, that is, Christ, who is the kinsman for our flesh taken, take him and cut him off, he shall be justified in his proceedings against him. Thus then they hazard their souls, that after repentance fall to licentiousness again, as the dog returning to his vomit: but such as fleeing by repentance continue penitent and faithful to the end, are acquitted from all their sins, and by the death of Christ come to an heavenly possession, from which for sin they had been banished, although involuntary.

Whoso killeth any person shall be put to death by the mouth of two witnesses being a murderer, but one witness shall not cause him to die.] Who is a murderer, that must die for it, was shown before, Vers. 16, 17, 18. & Exod. 21. 14. but because it was not shown what witnesses must come against him, the same law is here repeated, and this is added, and the witnesses must be two or three, Deut. 17. 6. & 19. 15. and that not only in the case of murder, but in every other case. And accordingly Timothy is forbidden to condemn an elder, but only by the testimony of two or three witnesses; and of this it is spoken, Matth. 18. 18. In the civil law seven witnesses at the least are required against any Clergy man, 27 against a Cardinal, a deacon, 44 against a Cardinal, a priest, 72 against a Cardinal, a bishop; the reason whereof, saith Tho. Aquin. is, because these men are much envied for their reproving and punishing of sin. But the Apostle thought not such a number of witnesses requisite, but sufficient witness only to prove the accusation true. And sometime a man may be condemned without witness upon his own tonsession, or upon the testimony of one, other things concurring to testify against him also. But generally one witness is judged insufficient, because one may be carried with envy, as two are not so commonly, and if they be, they may, being separated and so examined, be found out by their differing tales.

Ye shall take no satisfaction for the life of a murderer which is guilty of death, Hebr. Wicked to die. the Sept. Condemned to die. This is spoken to Judges, who must not be swayed by bribes to save the life of any murderer, or to defer his execution; no though he would give all the goods of the world, as the Rabbins say, and the avenger of blood be content to let him escape, because the soul of man slain is not his possession, but the possession of the most holy blessed God. And as death may not be bought off from a murderer, so may not banishment from an involuntary shedder of blood.

So ye shall not pollute the Land wherein ye are, for blood defileth the land, &c.] These words have reference to verse. 31. and it is meant, that not only he, who murdereth is polluted, but also the whole land by the blood thus shed, neither can this pollution be expiated, as other pollutions by any sacrifice, but of the murderer, the like foul pollution to which is noted by the Rabbins not to have been imputed to any other sin, except spiritual whoredom of idolatry, Jer. 3. 2, 9. and idolatrous bloodshed; Psal. 106. 38. whereby the abomination of the sin of murder appeareth. Bloodshed against the will is not of this polluting nature; yet he that killeth thus must keep in his city of refuge, and not return for any bribe, but being set at liberty by the high Priests death, that all might account the life of man a precious thing, and take better heed, how they shed the blood of one another; and for the mystery, that was herein, of which enough before: of God's dwelling amongst them, see before, Chap. 5. 3.