Commentary on the Old Testament Volume 1

CHAP. XIX.

SPeake to the children of Israel, that they bring thee a red heifer without spot, wherein is no blemish, and upon which never came yoke.] As in the former chapter, a charge was given to the Priests and Levites about keeping others from coming nigh the tabernacle, either to sacrifice, or in their uncleanness, or by coming further then was allowed them, so in this a means of purifying from uncleanness is ordained, an holy water is appointed to be made by the Priest, wherewith the unclean were to be sprinkled, that they might come nigh, when they brought any offering without polluting the sanctuary, and thus incurring the danger of God's judgments. Some as Tostatus saith, allow of no such coherence betwixt these chapters, but will have this ordinance to have been made before their coming to mount Sinai, but he worthily rejecteth this, because all ceremonials were instituted after morals; Josephus saith it was immediately after Miriams death and a months mourning for her, but this followed after. It is best therefore to follow the order here set down, and so it doth very well agree, as hath been shown: as for the bullock to be taken, the Rabbins say, it must be three or four years old at the least, and perfectly red without any black or white hairs, in any part of the body; for if it had but two hairs of another color, it was unlawful, and if a yoke had ever been but put upon it, although it had never wrought, this made it unlawful also. For the time of taking this heifer, Rupertus and Hugo think that it was done the 10. day of the seventh month, and so was all one with the bullock spoken of Levite. 16. but the differences are so great, that this cannot possibly be so, the time then was no set time, but it is likely when the ashes hereof were once spent, another was taken, and then they proceeded likewise. This heifer must be brought by the children of Israel, that is, for the whole congregation, because they had all alike interest in her. The red cow brought by the congregation must be delivered to Eleazar the Priest, and he must bring her out of the camp, and there one must slay her before his face. The Septuagint, for that he may hring her forth, render it, that they may bring her, that is, some by his appointment, respecting rather sense, then the very word; for this being done by his appointment, he may be said to have done it, neither indeed could Eleazar the Priest alone well do it, and it would have been indecent for him to be so toiled: for a bullock of that age is strong and not to be hailed any whither without much labor, and that of more men then one. As another then must kill her before his face and not he, so it is most probable, that others appointed by him, he being with them to see it done, must bring her out. The place, to which afterwards the red cow was brought to be slain when they dwelt in the land of Canaan, was out of the gates of Jerusalem, and more particularly mount Olivet, where she was also burnt. And for the conveying of her thither a causey was made, saith Maimonides, from the mountain of the Lord's house to mount Olivet; and when the Priest with his assistants brought the heifer forth by this way, the Elders went before them unto mount Oliver, and then they followed with her.

But why is this office assigned to Eleazar Aaron's son, and not to [Quest.] Aaron?

Some say, that Aaron being the high Priest might not be polluted; some [Answ.] because offices of more excellency only were assigned to him, but because Eleazar the eldest son of Aaron must do it and not any other, it may be thought, as of the censers of the rebels before, chap. 16. being appointed to be taken by Eleazar, and made into plates, that this was done to confirm his succession in the high Priests office, Aaron being now aged and not having long to live. The beast being slain, Eleazar must take of the blood there of with his finger, and sprinkle it towards the Tabernacle seven times. Maimonides saith, that a pile of wood of Cedar, Oak, Fir and Fig tree, was first made, and the bullock being laid thereon, Eleazar killed her with his right hand, and with his left having received the blood, receiving it therefore as it ran out in his hands and not in any vessel, he sprinkled it with a finger of his right hand, and betwixt sprinkling and sprinkling, he every time wiped his finger, and so took blood upon it again, and finally wiped upon the body of the bullock, and then having put fire under, he stood over against it expecting till it burnt; and when the bullocks belly began to burst, and he hastened and cast cedar and hyssop bound up in scarlet into her belly, as it followeth, verse. 6. The sprinkling of the blood was towards the door of the tabernacle, right over against which the heifer was burned and killed; of the 7 times doing this, see Levite. 4. 6. But for Eleazars killing and burning of her, it seemeth rather to have been done by another, because it is said to have been before his face; yea it is plain v. 8. that another burnt her; and thus Targum Jonathan, another Priest shall burn. Touching the Priest, who had the superintendency in this business, he must wash his clothes, and bath himself in water after that he hath done, and be unclean until the even. Seven days before that this was done, that he might come most perfectly clean to the doing of his office about it, they separated him, saith Maimonides into a chamber of the Temple called the stone chamber, because all the vessels therein were of stone, and in a stone vessel he ministered all those days, because that it is not capable of any uncleanness, neither might any other Priest in this time touch him for fear of defiling him, and at his house, and to his wife he might not come for the like reason. And every of these 7 days one sprinkled him with the water of purification which had been made before, lest unwittingly he should have been defiled. Notwithstanding all which care of cleanness, when he had done his office about the heifer, both his clothes were unclean, and every clothe or vessel which he touched, was unclean. And every sin-offering, that was burned without the camp polluted those that were busied about it likewise, till it was turned into ashes. Moreover as the Priest, that killed the heifer, so he that burnt her must wash his clothes and flesh, and be unclean till the Even. There were four ways of purifying from legal uncleanness. 1. By washing both clothes and flesh. 2. The cloths only, as is appointed to him, that carried out any dead thing, Levite. 11. 40. 3. The flesh only, as was appointed to the high Priest, Levite. 16. 4, 4. By sprinkling only with this water of purification, for a tent or for vessels defiled by the dead, as followeth here verse. 17. but for any person thus defiled, he must be twice sprinkled upon the third and the seventh day, and then wash his clothes and flesh, verse. 10. Touching this ordinance of washing clothes and the flesh, and yet being unclean to the Even, see before Levite. 15. 10. and in divers other places before.

And a man that is clean shall gather the ashes and lay them up in a clean place without the camp, and it shall be kept for the congregation of the children of Israel for a water of separation, it is a purification for sin.] They, saith Maimonides, did first beat all with staves, and if any bones remained, powned them small, and sifted them with sieves, and the ashes being thus gotten out were divided into three parts, one part whereof was laid up in the Cheil, that is, the fort or frontier, the other in mount Oliver, and the third was divided amongst all the Wards of the Levites, and with this the Priests sanctified, with that in mount olivet the Israelites and that in the Cheil was kept as a reservation: of that which was for the Israelites any of the common people had some, that came with a clean vessel for it to sprinkle and to sanctify withal. And he saith, Nine heifers have been burned according to this ordinance until the desolation of the second temple, the first by Moses, the second by Ezra, and seven more since that time, and the tenth shall be done by the King Christ, who shall be revealed with speed. Amen, so be the good will of God. Whereby we may see, that the Jews had some understanding, that Christ was by this heifer figured out, and should put an end to this and to all other legal ceremonies; but yet the vale is before their eyes, that they cannot see him to be the Christ, in whom this was fulfilled. Comestor and some others think, that a bullock was used thus once every year, because otherwise the ashes could not suffice for so great a multitude, but the more common and probable opinion is, that another was not taken, till the former was spent, and because a little ashes would serve to mingle with much water, the ashes of one burning, although for the use of very many might serve a long time. For the division of these ashes, and reserving some only for a monument, there is no ground of it here, but it was an invention of their own. for a water of separation] That is, a water to sprinkle upon such as were separated for uncleanness, that they might be clean and come again to the sanctuary; which water was made of these ashes, and running water put together, verse. 17. The Sept. and Cald. render it, a water of sprinkling, and to what end this water was sprinkled the next words express, a purification for sin; they were sprinkled, that they might be cleansed from the uncleanness of sin, and unto separation and sin here spoken of it is alluded, Zach. 13. 1. a fountain shall be opened to the house of David, and to the Inhabitants of Jerusalem for separation and for sin.

As he that killed and that burned the heifer, so he that gathered the ashes was unclean and must wash, but his clothes only, not clothes and flesh, as the other two, whereby is intimated, that he contracted less uncleanness then they. But it may seem strange, that everyone, that did anything about this heifer, although clean before, should by the touching hereof be made unclean, when as the ashes of it purified and cleansed those that were sprinkled therewith. Augustine making a quaere hereabout answereth, that this served only mystically to set forth, that they who seemed clean to themselves, when they have received the Christian faith, acknowledge, that they are sinners, and need the glory of God, submitting therefore to wash by baptism. Lyranus saith, that this was to teach, that they which touched these things appointed to cleanse from sin, were unworthy, and therefore contracted some spot hereby. Tostatus having refuted others saith, that there was in a bullock thus killed and burnt some uncleanness in itself, as in other dead things, and therefore they that touched it, must repute themselves unclean, and only by virtue of God's ordinance it served to cleanse the unclean; this shown also, saith he, that legal sacrifices did not perfectly cleanse. Aquinas will have a detestation of the idolatry about the golden calf intimated hereby, and that any appurtenance of idolatry, or coming near it in anything defileth: as also, that the Jews should be defiled by the death of Christ, and so continue till the very evening of the world. And to this last do I specially assent, thus Christ was set for the fall and rising again of many in Israel: he by whom alone there is cleansing from sin, became sin and a defiling to all, that were agents about his passion, and from this uncleanness they are not yet free, but shall be towards the end of the day of this world, when they shall be converted: and to this we may add another, the imperfection of legal sacrifices was shown hereby, in that they, which prepared the thing wherewithal to cleanse, were made unclean hereby, and had need of something else to cleanse them.

Touching the mystery of this whole ordinance, Augustine, and Theodoret, Jerome, Procopius, &c. understand Christ, the color figured out his passion, the sex, the infirmity of his flesh, the being without spot or blemish, his holiness and freedom from sin, the being never yoked, the Prince of this world, that is the devil, never having anything in Christ, although his yoke was upon the neck of everyone else. And, as Ainsworth, hath it, her being never under the yoke figured out his free doing and suffering of that, which he did for our redemption. This heifer is brought to Eleazar the Priest, who must order all to make a purification water, to show, that Christ, as he is the Sacrifice, so he is the Priest for us. She must be carried out of the camp, to show Christ's suffering out of the gates of the city; and the killing and burning of her upon mount Oliver, did excellently agree with Christ's place, in which he was, when he was taken to be crucified. The sprinkling of her blood towards the door of the tabernacle, figured out the opening of a way into heaven for us by his blood. The cedar, hyssop and scarlet are the same, that were used before, Levite. 14. 4. to cleanse the leper, having all reference to Christ, see the exposition there: of the uncleanness contracted by those, that were about the heifer employed, it hath been spoken already. The ashes, to which the heifer was brought, shown the uttermost of Christ's afflictions, and his greatest afflictions, and his greatest abasing, Ezech. 28. 18. and the laying of them up to make therewith a water to purify, in a clean place, and by a clean person without the camp, the preciousness of his death to be laid up in a clean heart, to which Christ hanging upon the cross, and so debased to the uttermost seemeth more glorious, and his cross the monument of his debasement, then the chariot of a triumpher, and the trophees of his victory carried before him: and lastly, that whoso will be purified by him, must go out of the camp to the place, where malefactors used to suffer, that is, bear his reproach and be content with ignominious usage for his sake and with him.

He that toucheth the dead body of a man shall be unclean seven days. He shall purify himself with it on the third day, and on the seventh day he shall be clean.] The making of holy ashes of the red heifer being thus prescribed, now followeth the making of an holy water herewith, and the use of it. Here purifying with it is commanded, but it is not shown, how to make it fit for this purpose; this therefore is done, verse. 17. some of these ashes must be put to running water in a clean vessel. And the water being thus made, the use of it was to sprinkle men and other things defiled by a dead man. For if any had died in a tent, both the tent and all the vessels therein were defiled, and must be sprinkled by a clean person, and so must all the persons at that time in the tent, and he that touched the dead or a bone or the grave, must be sprinkled twice, once on the third day, and again on the seventh; and then washing himself and his clothes, he was clean at even: of uncleanness by the dead it was spoken before, Num. 6. 6. Levite. 21. 1. it being called there a defiling, if any did but mourn for them. And of uncleanness contracted by any other dead thing, and how it was to be purged, Levite. 11. 39. But here the law of uncleanness by being in the room with the dead, or touching him, is fully set down, and how they must proceed to purify in this case. For this the holy water is to be used, and not for uncleanness by a dead beast, for that is not here spoken of, nor any other uncleanness, and yet some will have both it and others understood under this one named, as if there were no purifying from any uncleanness by other washings, but this holy water must have a part in all. But forsomuch as this is only the case expressed, I hold rather with those, that say other cases of uncleanness by a dead beast, &c. are excluded, as Sol. Jarchi. But because in reason a proportion must be held between the means of contracting pollution by a dead man, and by a dead beast; and he that beareth a dead beast, is polluted, although he toucheth it not: the Rabbins have well gathered, that the bearing of a dead man also polluteth, although this be not here expressed. He that was defiled by a dead beast, did only wash his clothes, and was unclean but to the even; but he that was defiled by a dead man, was unclean seven days, and must wash both his clothes and himself, and be sprinkled with this holy water the third day and the seventh, or else he could not be clean. So that a far greater pollution was contracted by a dead man, then by a dead beast, and the natural reason hereof, according to Tostatus is, because as man living is the most excellent of all earthly creatures, so when he is dead, he is the most stinking; and this by Aristotle is ascribed to the variety of his meat, when as the food of other creatures is more simple. But to apply it spiritually, hereby the most filthy and stinking case of a man dead in sin was set forth; his state is worse and more foul, then that of the swine, toad or serpent, for none of them defiled so much as he.

The reason why God would have the coming nigh the dead a defiling, when as to bury the dead was counted a most charitable thing, was, as Fonseca hath it, for instruction to us, that hereby the people of God might learn to hold fast the doctrine of the resurrection, wherein the only comfort lieth touching the dead, in whom otherwise there is nothing but horror and abomination. By holding them from flocking about the dead in mourning for them, after the manner of the heathen, the excess of sorrow was cut off, which is in those, whose hope is only in this life. And this ordinance was also made to deter from murder. As a dead man, say the Rabbins, so a limb of a man living being cut off, defileth as amply persons and vessels and tents. But this uncleanness extendeth not to an heathen, no more then to a beast. The open vessel is defiled, because the air of the dead corps goeth into it, but not a covered vessel, for it is not capable of uncleanness without, but within.

Whereas verse. 16. it is said, he that touchetb one slain with the sword, Targum Jonathan hath it, both the slain man and the sword also being touched defile, and not only one slain with a sword defileth his toucher, but being slain by any other means. Touching the making and sprinkling with this water, the Hebrews have many rules: 1. The water must be taken immediately out of the spring or river, and not being carried to another place there put in, neither must it be taken of the sea. 2. Any clean person may take this water and mixe and sprinkle with it, saving the deaf, the child, and the fool. 3. They put the water in the vessel first, and then the ashes upon the water, not the water upon the ashes; but this is contrary to the text; running water shall be put thereto in a clean vessel. 4. He that taketh up the water must do it with an intention to make a water for purification. 5. The water may be taken and mixed by night, but no sprinkling, except by day. 6. If it be delivered to an unclean person, it becometh unlawful. 7. If a man be hired to sprinkle, he is unlawful; for to fill and carry the water, a man may take wages, but not to sprinkle it.

For the sprinkling, a clean person must take hyssop and dip it in this water, that is, saith Maimonides, three stalks bound together, dipping the tops into the water, and for sprinkling he needeth not to dip every time, but when the water upon the hyssop is spent. And the sprinkling may be upon an hundred persons at once; and if but a drop of the water toucheth any part of a man's flesh, or any part of a vessel, it is all clean. And in sprinkling there was no difference put, but if any, that had other uncleannesses upon them, were in the tent, they were sprinkled also, and were cleansed, as touching pollution contracted from the dead, although their former uncleanness remained still. The virtue of this water by God's ordinance was wonderful, having more force to purge then the fire, as we may see, Numb. 31. 23. where it is appointed, that everything to be purged, that would endure the fire, should go through the fire, but after this they must be sprinkled with this water to be cleansed. For the times of sprinkling, viz. upon the third day and the seventh. The third day is remarkable for the resurrection of Christ, when he had perfected the work of our redemption; and the seventh day, for God's resting from all the works of creation being finished; so that sprinkling was appointed upon these days, to intimate perfect cleansing: and if any man neglected this sprinkling upon the third day, although he sprinkled upon the seventh day, he was not clean, verse. 12. to intimate the faith in Christ's resurrection purifying the heart, but without this, that there is no cleanness, although a man according to his power keepeth the moral Law, whereby the seventh day was sanctified.

Touching cleansing by this water, R. Menahem saith, when living water is mixed with the ashes, it purifieth the unclean, whereas before that, whiles the ashes were alone, they defiled all that were employed about them. Behold the living water signified the water, that is on high, which taketh away uncleanness from the ashes, and when it is sprinkled on the unclean, the uncleanness fleeth from him, and a clean spirit resteth upon him, and purifieth him. Herein the Rabbi saith somewhat rightly, that the spirit, which as water from on high cleanseth, was set forth by this water: but whereas he saith, before the coming of the water to the ashes, they defiled all employed about them, it is to be understood, that not only before, but after, when the water was made, he that sprinkled it and he that touched it, was defiled, and he that touched one made unclean thus, was unclean, as he was, unto the even, verse. 21, 22.

But the man that shall be unclean and not purify himself, shall be cut off, &c.] The same was said also verse. 13. But this is expounded, if he cometh presumptuously to the Tabernacle; for if ignorantly, he must bring an offering, as Levite. 5. 2, 6.

For the mystery of these things, Rupertus applieth the ashes of this sprinkling unto Christ, and thus doth the Apostle, Heb. 9. 13, 14. the touching of a dead body to the dead works of sin, from which the sprinkling of Christ's blood alone purgeth; and whoso is not purged herewith, is unclean. The sprinkling was upon the third day, to set forth the faith in the Trinity, which if a man hath not, he shall not be clean upon the seventh, that is, shall not attain the Spirit with the seven-fold gifts thereof, &c.

Rabanus saith, that the ashes laid up without the camp in a clean place did prefigure, that not the Jews set forth by the camp, but the Gentiles should have the keeping of Christ's passions having virtue to purge from sin, as they have, because they believe in him, but the Jews not. And by hyssop is set forth faith, wherewith the blood of Christ must be sprinkled upon the soul to cleanse it, &c. The ordinary gloss by the ashes mixed with water understandeth the passions of Christ effectual to purge from sin by the water of Baptism, or rather we may say, by the spirit which as water applying them to the soul cleanseth. And of this it was prophesied, Ezech. 36. 25. I will sprinkle you with clean water, whereas the ordinary gloss proceedeth, the heifer burnt with hyssop, cedar and scarlet did set forth three suffering with Christ, the virgin Mary, as hyssop for humility, John as the Cedar for heavenliness, and the thief upon the cross, as the scarlet for his double suffering with him, these things are witty, but without solidity. One by the water mixed with the ashes understandeth the tears of repentance in such as believe. And for the Mystery of polluting all employed about it, hereby, he saith, was set forth, that in doing the great works of Preaching and Baptizing, and praying to cleanse others from sin, there is infirmity, poluting even in the best, for which there is need of humiliation and seeking to be cleansed by grace in Christ. The Church of Rome in an apish imitation of this, hath instituted holy water to be made of water and salt, with certain prayers and benedictions, appointing all, when they come to the Temple, to be sprinkled herewith, for the purging of them from the uncleanness of sin. This ordinance Stenchus fetcheth from the Apostles times, according to Clement, and from Pope Alexander the fifth, from Peter, who appointed blessing and sanctifying hereby. But who knoweth not, that many writings pretended to be most ancient are spurious, and therefore these allegations art little to be regarded, and their holy water to be slighted by all those, that would not catch at a shadow, and lose the substance, the blood of Christ.

CHAP. XX.

THen came the children of Israel, even the whole congregation into the desert of Zin in the first month, and they abode in Kadesh, and there Miriam died and was buried.] Of Kadesh Barnea it was spoken before, chap. 13. 3. for although Kadesh only be named there, yet chap. 32. 8. it is Kadesh Barnea. That Kadesh was said to be in Paran, this in Zin, whereupon some think that they were two divers places, one upon the border of Edom, verse. 16. and the other upon the border of the land of Canaan, chap. 34. 4. So Lorinus affirming this to be the more common opinion, But Tostatus and Masius contrariwise hold them to be both one, and Junius on the part of the wilderness near to the city of Kadesh and the other, in which they now were, the city, as it is called, v. 16. And the description of that Kadesh, chap. 34. 4. by Edom maketh it plain, that it was the same. If it be said there were many removes between that Kadesh, chap. 13. and this, it is easily answered, they were caused in judgment for their murmuring to turn back; and when they had gone all these journeys, they were brought to Kadesh near the land of Canaan again. As for the two several wildernesses spoken of Paran, wherein the former Kadesh was, and Zin, wherein this, it is to be understood, that Paran was a most vast wilderness of 11. days journey, extending to Zin and Kadesh, according to Adricomius and others; and therefore that part of Zim, wherein Kadesh stood, might for the vicinitie of so well known a wilderness happily be called Paran sometimes, and sometimes by the proper name Zim: Yet Cazkuni upon the former reason saith, that this was another Kadesh; and H. Bunting in his travels of the Patriarchs, saith that Kadesh Barnea was but 40. miles from Jerusalem, but Zin Kadesh 120, miles off. To this place they came in the first month, but of what year of their coming out of Egypt, it is not said. But because chap. 33. 38. Aaron is said to have died in mount Hor, to which they went at the next remove, and the time of his death was the first of the fifth month of the fortieth year, all Expositors agree, that this was the first month of the fortieth year, and so all their wanderings from their first coming to Kadesh, till their coming thither now again in 37. years are passed over in silence, but only that they are set down, Numb. 33. by way of capitulation, that we may understand how they were carried about and punished for their sins. From Eziongaber they came to this place, c. 33. 36. and this Ezion is noted to have been a Port on the shore of the Red-sea, 1 King. 9. 26. so that all though their return by the way of the Red-sea was not hitherto spoken of, yet hereby it appeareth, that they had returned thither, as was commanded, Numbers, 14. 25. and now they come from hence again towards the land of Canaan the time set for their wandering being almost expired. Note, [Note.] because the travels of those three years only are exactly commembrated, wherein they came out of Egypt, received the Laws of God, built the Tabernacle, and fought against their enemies, and entered into the land of Canaan, but those of the other 37. wherein, nothing of worth was done, are passed over, that all time which is not spent to the avoiding of the Egypt of sin, in the practice of the Law, &c. is but as time lost, and this time only is had in reckoning with God, and shall be remembered. Now Miriam dieth, but Josephus inverting the Order, telleth first of their sending for passage through the country of Edom which followed hereafter, and then of her death. But she dieth now, and if we compare this time with her spoken of, Exodus 2. 4. she being of some growth then, when Moses was born, it will appear, that she was very aged at her death, viz. near one hundred and thirty years, if not more, because Moses was now 120.

But how old she was, is not said, as of Aaron, verse. 30. and Moses afterwards when he died, neither is the age of any woman set down in all the Scripture, but of Sarah only, the mother of the faithful. Of mourning for her nothing is spoken, but Josephus saith, that they kept a mourning thirty days also for her, as afterwards for Aaron and Moses, which is not improbable because of her dignity being a Prophetess, and sister to the Prince, and one of their three leaders as she is called, Mich. 6. 4. whether she were taken away now before their entrance into Canaan, for murmuring as others did or no, is questioned by some▪ but I see no reason to lay the suspicion of such a fault upon so holy a woman, seeing the Scripture speaketh nothing of it. They that think her to have been in fault for this, extenuate it saying, they that sinned most, were cut off first, and they that sinned least lived longest, and most of those 40 years, amongst whom Miriam was one, and because Aaron sinned less then she, he lived longer by four months; and Moses, because he sinned least of all three lived ten months longer, Deuteronomy 34. 5. but can admit of no such frivolous reasons; for neither did Moses or Aaron sin at all by murmuring, but about the waters bringing out of the rock, and Miriams age was so great by the course of nature, that it is most probable she died now, her Natural strength failing her.

And there was no water for the Congregation, and they gathered themselves together against Moses and Aaron. As their Fathers when they came out of Egypt in the first year wanted water, and being thus tried murmured, so the children in the last of the forty years, being likewise tried murmured, as their fathers had done, and they contended with Moses and Aaron, and they fell down, and Moses is commanded to take his rod, and the glory of God appeared, and the place for this was called Meribah, as there. But there was this difference, there Moses was bidden to smite the rock, here only to speak to the rock, and there God stood and appeared at the rock, here in the Tabernacle, before they went to the rock.

So that it was like fathers, like children, they were no whit bettered for [Note.] their fathers punishments, and therefore had it not been for God's infinite mercy for his covenant sake with their fathers, Abraham, Isaac, and Jacob, they could never have entered into Canaan. Oleaster laboreth to prove that history, Exod. 17. and this one and the same, and not two divers, because they say, verse. 5. why have ye made us to come out of Egypt? But it is certain, that they were divers, one almost 40 years after another, one in Horeb in Sinai, the other in Zin Kadesh, besides that there is difference in circumstances. Now to show some probable reason of the failing of waters at this time, the Hebrews fein, that Miriam hitherto had carried a flint of the rock, out of which they had waters in all places where they came, but she being now dead, that means failed. But this is a fable, neither did the rock so follow them, 1 Cor. 10. but because they were now again in the want of water supplied out of a rock: which was as it were, the rocks following them. As for these people's being brought out of Egypt objected, this is easily answered, they were brought thence some of them little ones, and some in their fathers loins. For the want of water here, this other generation, when the former were almost all worn out, chode with Moses in more words then their fathers had done, Exod. 17. wishing that they had died, when their brethren died before the Lord, and challenging him for bringing them into that wilderness to die there, seeing there was neither vine nor fig, nor seed, nor pomgranat, nor water, and for bringing them out of Egypt. In saying, would God we had died, they use this phrase, would God we had given up the ghost, as nothing an easier death, if by the plague they had been smitten at once, then to pine away with thirst, as Lament. 4. 9. they that perish with the sword, are said to be better, then they that die by famine. By their brethren that died before the Lord, they meant those 14000. Chap. 16. 49. that were suddenly taken away by the plague, according to Lyranus, or Korah and his company, according to the Chaldee, because it is said of them that they died before the Lord, or both them and those that perished by burning in Taberah, Chap. 11. as Tostatus. The words seem more properly to respect Korah and his 250 men, and that was the latest judgment, together with the destruction of the 14000. and most fresh in memory.

Ah desperate people, that were so far from taking warning by judgments [Note.] executed upon others, that, in their passion they put themselves as it were, upon the like, so mad doth the devil make men, when he possesseth their hearts, that they cast themselves headlong upon destruction. Not one of them had yet died through thirst, and although the wilderness, wherein they were, was barren, and yielded no corn nor fruit, yet they were daily sustained with manna, so that there was small cause of complaining; but this is the nature of unthankful man, if he wanteth anything, that he desireth, he is ready to aggravate his want, as if it were much more then it is; so Ferus, the benefits that he hath are nothing, but to his want only are his eyes intent.

And Moses and Aaron went from the assembly to the door of the Tabernacle, and they fell upon their faces, &c.] Of their fleeing to the Tabernacle, and their falling upon their faces on like occasions, see Chap. 16. 4. and of the appearing of the glory of God, verse. 19.

And the Lord spake to Moses, saying, Take the rod and gather the assembly together, thou and Aaron, and speak to the rock before their eyes, &c.] The rod appointed here to be taken, is held by some to be the rod of Aaron and not of Moses, because verse. 9. Moses is said to have taken the rod from before the Lord; and Aaron's rod, which budded, was laid up before the Lord, chap. 17. 10. and it was a sign of their rebellion, according to which Moses speaketh, when he had it in his hand, hear now ye rebels; thus Cazkuni, and Lyranus, Hugo and Rickelius, and Junius. But Cajetan will have the rod of Moses meant, so likewise Oleaster, and Calvin intimateth the same, when he saith, he bad him take the rod, wherewith he had done so many miracles, that seeing it, and having it with him, he might be the more confident to do the like again. And to show, that it was the rod of Moses, verse. 11. it is said, he smote the rock with his rod. I follow neither of these opinions, but rather approve the judgment of Lorinus the Jesuit herein, that Moses and Aaron had not two, but one rod, first and more properly called Moses his rod, then Aaron's, because by the appointment of Moses he used it to do miracles in Egypt, and because God wrought miraculously hereby; it was also called the rod of God. And this most probably was taken for the tribe of Levi, and for Aaron the high priest, Chap. 17. and now appointed to be taken from before the Lord again to do another miracle. They then that are for Aaron's rod, and they that are for the rod of Moses, are all for one and the same rod, called sometimes his, sometimes Aaron's. In that he biddeth him take the rod and speak, some think, that smiting therewith is also implied, so that Moses offended not in smiting. But forsomuch as when the Lord meant that he should smite, he bade him expressly to do it, as Exod. 17. I cannot but think him blame-worthy for this. God bade him in the presence of the rod, which was a sign of his presence, to speak to the rock, and water should come out, only showing that now, wherewith he had smitten before, that water being brought forth by less means, even through speaking, God, by whose power it was done, might be the more magnified. But he contrariwise speaketh not to the rock, but smiteth it, and speaketh to the people, which he was not commanded, whereas the rod having leaves and fruit upon it, was not fit to be used for smiting with anymore.

What words Moses should speak to the rock, is not set down; but Tostatus conjectureth, that they were these; rock, it is said to thee in the name of our living God, that thou give us waters and be divided. The purpose of the Lord in bidding him speak to the rock, doing as he commanded, was doubtless to convince the people of greater hardness, then that of a stone, seeing they had been often spoken to in vain; but this once spoken to, contrary to the nature thereof being most dry, yielded water.

Hear now ye rebels, &c.] That Moses was in a great passion, appeareth by his words. Psal. 106. 33. so that he spake unadvisedly with his lips. The thing, which moved him so much, was, because this other generation, which had been hitherto preserved so many years, and seen so great examples of God's judgments, were yet as bad as they for murmuring against God, so that he and Aaron believed not, that God would anymore do such miracles for them. Their sin, which by and by is called unbelief, and a not sanctifying of the Lord in the eyes of the people, was both, that they did not, as God commanded in speaking to the rock, but smiting, of which way of bringing out water, they had experience before, and now they believed not, that by speaking only without smiting, water would come out, and this their going from the thing commanded was public, to the dishonor of God before all the congregation, which made it more heinous, then when before Moses shown some doubting, saying, shall all the herds and the flocks be killed, &c. So that it is a greater sin to offend publicly then [Note.] private, for upon this some great judgment awaiteth, as also in the Sodomites, Isaiah 3. 9.

and he smote the rock twice, because, saith Sol. Jarchi, he went not according to God's commandment in speaking only, the water came out at the first smiting but by drops, wherefore he smote again, and then it flowed abundantly. God wrought for the justifying of his Word of bringing out waters, although Moses and Aaron proceeded not altogether according to his direction; so although all men be liars, God will be just of his Word, and their unbelief cannot make the Word of God of none effect: of the abundant flowing of these waters caused now by the Lord it is spoken Psal. 78. 15. and Isaiah 48. 21. But between the waters, that now flowed out, and those Exod. 17. there is this difference, that in Rephidim the water still continued, after it was brought out, here not, but only a short time, for Chap. 21. 5. they murmur again for want of water: Wherefore it seemeth that the rock Horeb, out of which that water flowed, was specially meant by the Apostle saying, They drank of the spiritual rock that followed them, after the striking of it, it became a continual spring, from which waters flowed all the time of the Israelites travelling in the wilderness, till now Miriam being dead. For although they removed to divers stations after, yet we read not of any want of water that they had, so that it is likely that this water ran as a river in low places not far from them wheresoever they became, yea when they were before in this Kadesh, we do not find that they had any want of water. Of the waters that came forth now both they drank and their cattle, and the wild beasts also had benefit hereby, as is shown, Esa. 43. 20.

And the Lord spake to Moses and Aaron, because ye believe me not to sanctify me in th • eyes of the children of Israel, &c.] If it be demanded here, wherein Moses shown his unbelief? It hath been answered already, in striking, when God bade him only to speak to the rock: thus also Cajetan, and his twice striking shown that he thought by the force of blows, and not by the power of God's Word only to bring waters out: so Procopius, and he shown unbelief, saith Lyranus, by delaying to do as God commanded him; spending time first in speaking to the people to exasperate them, that they did not so thankfully receive this blessing to praise God therefore.

And Oleaster thinketh, that there was in them some vain glory, in that they spake, as attributing power to themselves, must we bring you water out of this rock. Hereat God was so offended, that he threatened, that they [Note.] should not come into the land of Canaan, so hard a matter is it even for the godly to be saved, and so heinous are the sins of those that are set in high place, and most dignified: For Moses saith, that although he besought the Lord, he would not reverse this sentence against him, so much offended was he with him for his unbelief and passion, unto which he was stirred up by them. Touching the greatness of the sin of unbelief, see 1 John 5. 10. He that believeth not God, maketh him alier, Numb. 27. 14. It is rebellion, Deutero. 32. 51. a transgression so called by a word implying falsehood, as R. Menahem noteth of the death of Aaron before entering, see verse. 24. in mount Hor, and of Moses in Mount Nebo, Deut. 34. Thus Moses, Aaron and Miriam all die, who were their leaders under the Law, and cannot bring them into Canaan; but Joshua did this, to show that justification and salvation is not by the Law, but only by faith in Jesus Christ. And for this mystery saith Ferus, and not so much because he was angry with them, he would not have them to bring the people into Canaan, for neither the Law set forth by Moses, nor the sacrifices by Aaron could save, but Jesus only.

For the mystery of water coming out of the rock, see before, Exod. 17. Only whereas Moses believed not here when he smote the rock, yet waters flowed out to save the people from perishing with thirst; so the Jews that smote Christ by crucifying him, believed not, yet to all that truly believe salvation floweth from him thus smitten, and the rock was twice smitten, so was Christ, first being pierced with nails, and then with a spear. In Miriam dying before this, the cessation of Prophesy seemeth to be set forth sometime before Christ's passion, whereupon it is said, The Law and the Prophets until John.

This is the water of Meribah, because the children of Israel strove with the Lord here, and he was sanctified in them. Meribah signifieth contention, and these waters were so called, as also those, Exod. 17. for a remembrance of the strife amongst the murmuring people for want of water, but for distinction this is called Meribah of Kadesh in the wilderness of Zin, Deut. 32. 52. And they are said to strive with the Lord, when they strove with Moses and Aaron his Ministers; He was sanctified in them, that is, saith Sol. Jarchi, in Moses and Aaron, that died because of them; for when the holy blessed God doth judgment, he sanctifieth himself before the creatures; wherefore it is said, Fearfull art thou, O God, out of thy Sanctuary, Psalm. 68. 36. so also Targum Jonathan, and for the like see Ezech. 38. 16. 22. and before Levite. 10. 3. Moses and Aaron had not sanctified him: as was said, verse. 12. by doing directly as he commanded them, that the people might hereby have been brought to admire and praise his power and goodness, but yet he provided for the sanctifying and glorifying of himself by them, when having the comfort of these waters, they praised and magnified him therefore, and hearing of the judgment upon Moses and Aaron for their offending hereabout, a great fear and dread was stricken into them of this great and mighty God, making them to stand the more in awe of him: thus Lorinus, and to this effect almost Calvin, he sanctified himself, that is, by this miracle he vindicated his holy name from contempt amongst the people, making this water thus also given upon their murmuring, when it might have been to their destruction, a spiritual drink to salvation as it is called, 1 Cor. 10. And this exposition expounding, in them of the people, is rather to be preferred, then the former referring it to Moses and Aaron, because not Moses and Aaron, but the children of Israel are spoken of in this verse, who strove with them, and so with God; or else these words in them may have reference to the waters, in bringing forth which so miraculously God was sanctified and glorified.

And Moses sent messengers from Kadesh to the King of Edom, saying, thus saith thy brother Israel, thou knowest all our travel, &c.] Deut. 2. 1. 2. &c. Moses telleth how the Lord charged them not to take anything of the Edomites, but for their money, and not to take any part of their land, for he had given it to them for a possession, viz. to the sons of Esau; whereupon it is likely, that he directed this peaceable message unto their King, and a passage being denied goeth another way. And he styleth Israel Edom's brother, because he was Esau, and mentioneth their afflictions in Egypt, and God's sending of his Angel to deliver them, to move him the more to give them leave to pass through his Country, as being the nearest way into Canaan, and freest from the impediment of war by the way. Touching the angel here spoken of, R. Solomon thinketh Moses to be meant hereby, but I rather assent to them, that hold it was the Angel, that smote the first-born of the Egyptians, and so enforced their King to let them go, and which went before them in the pillar, as is expressly said, Exod. 14. 19. For that Moses, who put these words into the messengers mouths, should call himself God's Angel is most improbable, Moreover to move him to let them pass that way, they promise neither to go through field nor vineyard, but by the Kings high-way, and not to drink of their water without paying for it. But the King of Edom refused to let them pass, and came out with an Army against them, whereupon they turned to go another way; that is, as is expressed, Deut. 2. 8. by the way of the wilderness of Moab. Here, and in chap. 21. and 22. the impediments that the children of Israel had in their passage from Kadesh to the land of Canaan, are set forth, first by the Edomites in this chapter: then by the Canaanite King, that dwelt in the south, and by the Amorites, &c. chap. 21. Lastly, by the Moabites, ch. 22.

The Edomites, saith Ferus, do mystically set forth the Jews denying the Apostles of Christ a passage to preach the Gospel amongst them, yea when they besought them for it, they opposed them with violence, persecuting and slaying such, as they could hands upon, although they offered to go directly in the high-way, that is, to teach nothing but the ancient verity, and to pay for the water which they should drink, that is, for temporal things to give spiritual: wherefore they likewise leaving the Jews turned another way, viz. to the Gentiles. And morally, when we meet with [Note.] enemies, that deal hardly with us, we must learn from this example not to require like for like, but to give way, and to go any way about rather then break out of the bounds of patience. For there will always be such wicked Edomites in this world, that are without all love of their godly brethren, and harshly entreat them; but we must not render evil for evil, but rather give way, thus also Rupertus, whom Ferus very much followeth. Or by Edom, saith Berchorius, may be understood the body, unto which the soul is as a brother, but hindered by the body in the passage to heaven, and therefore it must leave the flesh, that is, the evil motions thereof, and go another way, as the Spirit leadeth, unto blessedness. Touching [Note.] Edom it is to be noted, as proud as he now was, he was afterwards brought under by David, 2 Sam. 8. 14. and so shall all the wicked, that persecute the godly be finally subjected unto them.

And the children of Israel journeyed from Kadesh, and came to mount Hor.] This journey is counted by H. Bunting 48 miles; and Hor he saith, was on the edge of the country of Edom, of which see verse. 23. whence the Horims inhabiting there before, but destroyed by the Edomites, seemed to have their name. Hor, from whence this mountain had the name, signifieth a mountain, and therefore by Sol. Jarchi it is said to be a mountain upon a mountain. Jerome sometime deriveth it from Hor, and sometime from Or, light, as in his book de nomin. Hebr. Tostatus inquiring, why the Lord directed them before to Kadesh; when as he knew, that the King of Edom would not suffer them to pass through his country, which was the way from thence to Canaan, answereth, that this was done to delay their coming into Canaan, till forty years were expired, which was the time of the wandering about before set by him for their murmuring, chap. 14.

In this place upon the top of the mountain God appointed Aaron to die for the cause before commemorated, Chap. 20. 12. his garments being first taken off there and put on Eleazar his son, that he might be high Priest in his stead, all which was done accordingly, and then Moses and Eleazar came down, and the people mourned for Aaron 30 days: whereas it is said, that Aaron should die now before he entered into the land of Canaan, because, saith the Lord, ye rebelled against me at the waters of Meribah. Tostatus inquireth, whether their sin were mortal or venial, and answereth, although it were thus severely punished; it was venial, because they did nothing directly to offend God, neither did they purpose to offend, but being transported by zeal they reproved the rebellious, but their offending was by accident, in that when they reproved, they moved them not to praise God; yet to show, that in the perfect venial sins shall be severely punished, and that God's justice is such, that he will spare no men offending, he dealt thus with them, seeing for such offenses they must either suffer here or in purgatory; thus he. But because their sin is called rebellion, it seemeth to be very great; and, as was before said, it was aggravated by this, that it was committed publicly before all the people, which kind of sinning God is wont to punish more severely, and yet in them not so much because God was angry with them, but for a mystery; of which before, verse. 12. For the distinction of mortal and venial, and suffering in purgatory, we acknowledge no such, although the Papists stand for them tooth and nail.

If it be said Aaron and Moses must have died now, although they had [Object.] not rebelled, because this was the sentence against all before, Chap. 14. except Caleb and Joshua; it is answered, that Moses and Aaron must needs be excepted, because they withstood the rebellious then to their own great hazard, and generally the tribe of Levi came not into that number, seeing the adjudged to die were numbered from twenty years old and upward, whereas the Levites were not so numbered but from a month old and upward, and it is certain, that Eleazar was then above 20, because he had his son Phineas before their coming out of Egypt, and yet he survived, thus Tostatus. The phrase whereby Aaron's death is set forth, is this, he shall be gathered to his people, that is, saith Ferus, to his godly forefathers, Abraham, Isaac, and Jacob, and be taken from amongst a wicked people, so he is comforted, that he should not in dying perish, but come to a better estate. See the like phrase, Gen. 25. 8. If it be demanded, how Aaron could be said in his death to be gathered to his people, seeing he was not buried, where they were? Cajetan answereth, that it is meant of his Spirit, which was gathered to their spirits, Heb. 12. 23. and hence the living of the spirit after the death of the body is manifest: wherefore Psal. 104. 20. it is said, thou gatherest their spirits, and they return to their dust. Whereas it may seem to be a discomfort to Aaron, that he was stripped of his Priestly robes, and they were put upon another before his death; it is answered, they were put upon his son, whom the father joyeth to see honored, and then dieth the more cheerfully. Moreover, it could not but be a comfort to him to see, that the high Priesthood should not fail in him, but continue from generation to generation, till the coming of the great high Priest Jesus Christ to make perfect atonement for the sins of us all.

The taking of Shebnahs robe from him, and clothing Eliakim therewith is spoken of as a putting him from his treasureship, and bringing Eliakim in, Isaiah 22. 15, 19, 20. From this it is likely, that the Prophets amongst the Gentiles learned that right of putting off their garments, which were ornaments or ensigns of their dignity before their death, and solemnly resigning them up to their gods, as holding it unmeet for them to die in them, thus Eschilus writeth of Cassandra, and Statius Papinius of Amphiaraus the Prophet, &c. For the people's knowing that Aaron was dead, all was done upon the top of the mountain, so that they might easily see, for it is said to have been in the sight of all the congregation, verse. 27. wherefore the tale of R. Solomon, saying, when the people saw Moses come down with Eleazar alone invested with the high Priests robes, they thinking that Aaron had been murdered by them for his dignity, were ready to stone them, but by and by the top of the mountain being inclined, and Aaron's dead body being seen honourably buried, they were pacified; this tale, I say, is worthily rejected by Tostatus, as a rabbinical fable. For the custom of mourning 30 days, see Gen. 50. 10. thus Aaron, against whom they often rebelled in his life, was much honored by them in his death, as is the lot of other good servants of God oftentimes. At what time, and age he died, see Chap. 33. 38. and of his burial, Deut. 10. 6. although here passed over in silence.

For the mystery of all this, Aaron's going up to the top of Mount Hor, or Mount Or, and there dying, did figure out the cessation of the Aaronicall Priesthood at the coming on of the light of the Gospel, because Or signifieth light. Again, his dying for his sin shown, that the high Priests under the Law died in sin, notwithstanding all the expiations made by all their sacrifices, for they were not sufficient to purge away sin. Moreover his dying when he was not sick, but well, shown the confidence that the Jews had of being justified by the law, not thinking otherwise of themselves, but that they were well, when as they were at the point of death. Moreover his being stripped of his Priestly garments shown the destruction of the temple, and of all the sumptuous buildings about it within 40 years after Christ's passion, as this was done 40 years after their coming out of Egypt. Lastly, their mourning for him being dead, shown, how the Jews should sorrow at the Temples destruction; although we Christians rejoice for our Christ made now an high Priest forever.

CHAP. XXI.

ANd when King. Arad the Canaanite heard, that Israel came by the way of the spies, he fought against Israel, and took some of them prisoners,] This Arad seemeth to have had his name from the place that he reigned over, for of the King of Arad subdued by them it is spoken, Jos. 12. 14. or else the King and the City were called both by one name after the name of one of Canaan's sons, of whom the Arvadites, or as some have it, the Aradites came, Gen. 10. 18. and therefore he is also called a Canaanite▪ This people then were of the posterity of cursed Canaan inhabiting about that country in the south thereof. Touching the occasion of this assault. R. Solomon saith, he heard, that the pillar ceased to direct them anymore, and that the water failed them; whereupon he gathered that God had forsaken them, which put him in hope to prevail against them: but he was deceived, for the pillar went still before them, till they came to enter into the land of Canaan, as Tostatus saith, in confuting the Rabbin. The Canaanite heard doubtless, that they were coming 38▪ years before this, but for the great displeasure taken by God against them, they had been kept hitherto, and wasted in the wilderness, and this was the ground of his bold coming to fight with them. But why should I say, he heard, when as the Amalekites and Canaanites had fought with them before, and prevailed about this place, Numb. 14. 45. and hereby they were hardened to come on again at this time. For the way of the spies, thus the Chaldee rendereth it, but the Septuagint by the way of Atharim, retaining the Hebrew word. It is most probable, that the way which the searchers had gone, Numb. 13. is hereby meant: And at the first this Canaanite prevaileth against them, Hebr. He took captive of them a captivity, the vulgar latin, Being victor, he carried away a prey from them. Thus God taught them at the first not to trust to their own strength, but afterwards they should [Note.] prevail to ascribe all to God. Ferus observeth, that the Aradeans, though they came of Canaan, were none of those that were appointed to destruction, Gen. 15. but they brought destruction now upon themselves; as also Saul and Josiah afterwards. But God in his providence disposed thus of it, that they coming out against his people should at last be overthrown, for a preludium of their future success in destroying all the rest. Whereas R. Solomon saith that the prey now taken by the Aradites was but one maid, and she an Egyptian; it is ridiculous, seeing upon this overthrow given to Israel, to show that it was not so small, they vowed, if God would grant them to prevail as followeth.

Then Israel vowed a vow to the Lord, saying, if thou wilt deliver this people into my hands. I will utterly destroy their cities. The Hebrew word rendered utterly destroy, is 〈 in non-Latin alphabet 〉 from whence cometh Cherem, accursed, and Hormah, v. 3. the Septuagint render it 〈 in non-Latin alphabet 〉 , which is to accurse or to destroy, as accursed. This may seem a foolish vow, saith Ferus, for what pleasure could the Lord take take in their destroying of all things, so that no benefit should redound to any hereby? and answereth, that it was highly pleasing to God, seeing hereby they bound themselves from fighting for their own gain, and to fight only for God, and for his glory. But herein he doth not sufficiently express the matter; it is therefore further to be understood, that their cities and all therein, should be to God and nothing to themselves, because they should be slain and burnt with fire, as an holocaust unto the honor of God the giver of the victory. Some think that they meant it should be none otherwise an Anathema, then as Jericho, Jos. 6. 17. the metals whereof were brought into the Lord's treasury, and the living things only were destroyed with the City. But others better observe, that there were three kinds of anathema. 1. When all was destroyed as here. 2. When the metals only were reserved for the use of the Sanctuary, as in Jericho. 3. When the cattle and the spoil were given as a pretty to the people, as in Ai, Josh. 8. 2. The word anathematize in greek is derived 〈 in non-Latin alphabet 〉 , from putting above, or laying up in the Temple of God to his honor, saith Saint Augustine, and to anathematize is to curse, because who so taketh any such thing to himself, as is devoted to God is accursed.

Calvin inquiring, why they made this vow to destroy all, answereth, that they did it not doubtless without the advice of Moses, and the dictate of the Spirit, that when they should have overcome, they might not be tempted to stay in these Cities, but go on in their journeys towards the conquering of more, and yet he saith, that the destruction said to be made according to their vow, was not till afterwards, when they came at their Cities, from which the Aradites had come out to fight against them, for they made many journeys after this, before they came into Canaan, as we may see, Numb. 33. His meaning therefore is that when they should come into their cities, which were in the entrance or edge of the land, they might not be stayed from going on further, they devoted them thus to utter dedestruction; but the execution of this vow was made in Joshuas time, Josh. 12. 14. For the name Hormah given hereupon to this place, see before Numb. 14. 45. whereas it is said, He called the name of the place Hormah, it is to be understood of Israel, spoken of, as one for their agreeing in one hereabout. Hormah, that is, destruction, because by God's special help this place was destroyed; Israel would have it bear the name here for a continual remembrance of God's mercy, and to put them in mind of their vow mystically. The coming of the Canaanite against them, &c. set forth the devils opposing of the Apostles amongst the Gentiles, when they were turned from the Jews, as Idumeans, and their prevailing by persecutions against them bodily, but yer long the Gentiles were subdued, and then all their idols went to destruction, as devoted hereunto; so Ferus.

And they journeyed from mount Hor by the way of the Red-sea to compass the land of Edom, and the soul of the people was much discouraged, because of the way, &c.] When they were denied a passage through the land of Edom, they were forced to return back a long way about, by the Red-sea, as before from Kadesh, Numb. 14. Now because in that their former return they had been held 38. years, they began to fear that they should at this time be long delayed again, till they were wasted in the wilderness as their fathers had been, and therefore they murmured against God, and against Moses, as if they did nothing but delude them, never meaning to bring them into the land of Canaan, so Solomon Jarchi. For these words, the soul of the people was discouraged, Hebr. it is, the soul of the people was shortened or straightened, but the meaning is the same, it was grieved or vexed, so the word is used, Judge. 16. 16. and Judge. 10. 16. Exod. 6. 6. Job 21. 4. It signifieth also grieving with a kind of loathing, as Zach. 11. 8. For these words, because of the way, Hebr. is, in the way, but in, here noteth the cause. And in this was Israel a type of the godly again, this is another impediment to them in the way to heaven, by reason of the unkindness of the Edomites their brebrethren, that is, of the wicked, who use them harshly and churlishly; for hereby they are much discouraged, as we may see in Job, whose life was tedious to him for his unkind friends, and in Elijah and Jeremiah, &c. this shown also the weakness of many, who in time of of persecution fall away, Matth. 13. 21.

Wherefore have ye brought us out of Egypt to die in the wilderness, we have no bread, nor water, and our soul loatheth this light bread.] Their speaking against God here, is said, 1 Cor. 10. 9. to be a speaking against Christ, of a tempting of Christ, such murmurings and words were frequent with them, Numb. 20. 3. 4. chap. 16. 14. chap. 11. 1. &c. and they shown their vile esteem of manna likewise, Numb. 11. 5, 6. see there the mystery of all. From the Apostles applying this their murmuring against Christ, it is rightly gathered, that Christ is God, neither can the force of this argument be eluded, as it is by some, saying, that it is so spoken by the Apostle, because Christ was now figured out, according to that saying of his, 1 Cor. 10. 11. all these things happened to them in a figure, for the meaning is nothing else, but in them perishing for their sins, the rebellious under the Gospel were figured out, who shall also perish for their sins and rebellions against Christ. This was their fourth murmuring for water: 1 Exod. 15. 2. Exod. 17. 3. Num. 20. and 4. now again so soon after; from whence we may gather, that the waters given Numb. 20. flowed not so continually, as those Exod. 17. but only for a time, whilst they and their cattle were satisfied, then failing again.

And the Lord sent fiery serpents and they bit the people, and much people of Israel died.] In what particular place this was done, it is not here expressed, but Chap. 33. 42. they went from Mount Hor to Zalmona, which was 28 miles, and from thence to Phunon, 20 miles, and here it was, that the fiery serpents were sent, and the brazen serpent was set up, so H. Bunting: but Comestor saith, it was in Zalmona; the first is more probable, compare verse. 10. and Chap. 33. These serpents are called fiery, not because they spitted fire upon them, or were like sparkles of fire flying swiftly upon them and burning them, as Comestor saith in his first way of expounding them; but, as in his second, because when they bit them, the venom coming from them wrought like fire in their bodies making them exceeding hot and dry, till that as by fire they were consumed to death with great torment. They might also be in color red like fire, as Nicander writeth, that some serpents are, and therefore some call them red dart serpents, because their property was to come suddenly as a dart upon the face or breast and so to sting deadly. And that this was their color is most probable, for the artificial serpent of brass, which is reddish, set up for a cure. Sol. Jarchi saith, that they are called burners, because they burned men with the venom of their teeth: for the Hebrew word Seraphim here used, signifieth burners, and therefore the Chaldee hath it burning serpents; but the Sept. deadly: that these serpents had wings to fly withal, is intimated Isaiah 14. 29. where fiery flying serpents are spoken of. And it is not likely that these serpents were now first brought amongst them into the Wilderness for a punishment, but that they were naturally there, as is intimated Deut. 8. 14, 15. but hitherto God had preserved them from this danger. For desert places do yield many such like serpents at this day, which are called dypsas, from thirst, or causon from heat, because whoso is stung by any of them, hath such an inward burning, that he thirsteth extremely; and although he drinketh abundantly, he is by and by athirst again, till he dieth, and this is left by the physicians, as incurable, so Dioscorides. And these kind of serpents, saith Isidor, come suddenly leaping or flying in the deserts of Arabia, where the Israelites now were in great abundance. Solinus also writeth of them being in Libya or Africa, speaking of their annoying of Cato's army there.

Therefore the people came to Moses and said, we have sinned, &c. pray to the Lord, that he take away the serpents from us, &c.] Affliction maketh the rebellious people to humble themselves, Psal. 78. 34. Exod. 9. 27. for the plural, serpents, Hebr. is serpent; so Exod. 8. 6. the frog, for, the frogs; Exod. 8. 17. the locust, for, the locusts, the whole multitude of them being meant. They spake rightly of the cause of this misery, we have sinned: and [Note.] as they, so whosoever would have judgments taken off, must confess and be humbled for their sins, the cause thereof. The people, that came, were such, as were bitten, but not yet destroyed, and all the rest that stood in continual fear of the like evil, Moses being entreated, out of his meekness to all prayeth for them, notwithstanding all the indignities offered to him.

And the Lord bade him make a fiery serpent and set it upon a pole, &c. That is an artificial serpent, like one of those that bit them, and of that fiery color, as appeareth verse. 9. for he made it of brass. It must be set upon a pole, that when any man was stung, he might look up to it and live: the Sept. and Cald. for, a pole, have, a sign; but the Hebrew word nes, signifieth an ensign, or banner, upon this it must be put, that it might be seen all about, and that not fixed in one place, but being carried with them upon it even till they came in Canaan. Rab. Hakkados saith, that this pole was the rod of Aaron that budded, and should bud again and bring forth fruit in the time of the Messiah, &c. This man, howsoever accounted most holy amongst the Jews, having therefore the name of Hakkados signifying holy given unto him by them, was most vain in thus saying, both because Aaron's rod was too little for this use, and was kept in the sanctuary by express command; and in saying thus he laid a stone of stumbling to all that believed him, because they never saw this rod fructifying anymore: whereas it is said, when he looketh upon it, he shall live; the Targum Jonathan explaineth it thus, and his heart shall be attent to the name of the Word of God, when he looketh upon it, which words, though he were ignorant of it, may well be expounded of Christ, the Word of God, who was figured out by this serpent, as Christ hsmself showeth, Joh. 3. 14. Thus blindfoldedly the Rabbins spake sundry times of Christ, as Caiaphas prophesied. The Popish Catharinus and Sanderus fondly hold, that this fiery serpent was not only to be looked upon, but also to be worshipped. Pope Adrian the first argueth from the looking upon this serpent thus, as the people of Israel looking upon the brazen serpent, the figure of Christ, were healed; so we by looking upon the images of Christ and his Saints and worshipping them, are saved. But forsomuch as when the people in Hezekiah his time fell to worshipping of it, that good King brake it in pieces and was commended for it, their great impudency doth herein appear; and the Jesuit himself, as ashamed of it, saith, that Hezekiah brake it, that it might not be honored with offering to it.

For the Mystery, the serpent biting the people to their destruction, did set forth the serpent seducing our first parents; for as he by his temptation poisoned their souls to death, so this serpent by biting poisoned the body and destroyed it; and thus the old serpent the devil, wheresoever he biteth to this day, corrupteth and poisoneth. 2. As the fiery serpent biting in any part destroyed the whole body, so sin▪ which cometh from that serpent being admitted in anything destroyeth the whole man, body and soul. 3. As that biting was incurable by any art of the Physician, so is sin by any means, that man can use, Moses could not cure the bitten, the law can do nothing, but God only. Yet that the law sendeth to Christ, we may see, because Moses the Law-giver, as he was bidden, directed them to look to the brazen serpent. This serpent set up upon a pole figured out Christ hanged upon the cross, which is also pointed at, Joh. 8. 28. & Joh. 12. 32. For first as that was set up on high for all to behold, so Christ is by preaching set up most publicly for a sign to all nations. 2. As that being looked upon healed, so Christ being looked upon by faith saveth, Joh. 3. 15. 3. As by a serpent came death, and by a serpent life; so by a a man came death, and by a man life, Rom. 5. 12. 4. As the brazen serpent being a dead thing could not in human reason do any good to the healing of them poisoned, so as that they might have been discouraged at it, if they had not respected God's ordinance, so Christ crucified is a stumbling block to the Jews, for he could not save himself, said they, and how then should he save us, but it is strange that they considered not, how their fathers were healed by a dead thing for a sign. 5. As the brazen serpent was like the other, but without all poison, so Christ is like other men, but without sin. As the serpents were not taken away, but a remedy was provided against them, so the devil and sin ceaseth not, but we are healed still by faith when we cry to God. 7. As healing was now, not to those that looked upon their sores, or went to the Physician, so if any look only to their sins, to be humbled, or seek remedy by other means, they perish everlastingly, but by looking to Christ by the eye of saith we live. Let us not then look barely at the means now appointed to save, the holy Sacraments, but to God's ordinance, believing more, then we see; forsomuch as God by means, which seem to have no power in them, worketh wonderfully by his grace and Spirit. But whereas the Popish hereupon infer, that there is virtue in the sign of the cross made against devils and serpents and other savage beasts, telling many stories to this effect, let them show where this sign making was ever appointed by God for these ends, and we will believe them.

And the children of Israel set forward and pitched in Oboth.] This remove was 24 miles. Oboth signifieth a serpent called Python, this place was so called, because here the Arabians received answer from the devil through conjuration. Their biting by serpents was before they came hither, and after their remove from mount Hor, in one of the two stations, Salmona, or Phunon here not mentioned, but mentioned Chap. 33. 42. Jerome thinketh, that they were bitten in both those places, so likewise Ambrose, Isidor, Beda, &c. and this may be the reason happily, why they are not mentioned here, because they soon removed hence again being so molested by want of water and serpents. Salmona, saith Rabanus, signifieth a little image; and Phunon, a little mouth: their coming then from Salmona to Phunon, figured out, that when he who was represented by that little brazen image is set up in the heart, that is, Christ, we cannot but proceed streightway to confess him with the mouth, but then we shall soon come to serpents, that is, to the assaults of the devils temptations, figured out in this Oboth, signifying serpents.

The next place of their abode was Jieabbarim in the wilderness before Moab. This H. Bunting calleth Igim upon the hill Abarim, saying, that this remove was 16 miles, and that it had the name from Igim a congregation come up to the hill Abarim. This place being in the border of Moab they only passed by; for the Lord would not have them to meddle with the Moabites, Deut. 2. 8, 9, &c. Ambrose and Jerome render this name, an heap of stones passing by: noting hereupon, that the faithful are like stones tumbled up and down, &c. but as this was on the East of Moab towards the sun-rising, so they look to the Son of righteousness.

From thence they removed and pitched in the valley of Zared.] This place is not named, Chap. 33. but Dibongad, Tostatus conjectureth Zared to be the general name of that valley, and Dibongad, of the place where they rested. Jerome, that this and the other places here following were not mansion places, but passages, and this is the reason of the great difference of names here, and Chap. 33. for here next Zared is Arnon, then Beer, Mattanah, Nahaleel, Bamoth and Pisgah: there next to Dibongad is Almon Diblathaim, the Mountains of Abarim, and the Plains of Moab by Jordan; whereas according to the relation here, they came not to the Plains of Moab immediately from Pisgah, but first having fought with Sihon King of Heshbon, and taken his country, and then having gone towards Og, the King of Bashan, and having served him likewise, for after all this set forth in this Chapter, they come to the plains of Moab, Chap. 22. 1. I think with Jerome, that Beer and Bamoth were but passages, as also Mattanah and Nahaleel, and that Dibongad was the same with Zared, Almon Diblathaim the place on the other side of Arnon, and Pisgah one of the Mountains of Abarim not far from the river Arnon; for when they were past Arnon, they fought with Sihon King of the Amorites, whose country lay all along from thence to Gilead, as is shown, Deut. 2. 24. The reason why these are to be held to be passages, is, because it is not said, they pitched in Beer or Mattanah, &c. but only they came to Beer, and from the wilderness to Mattanah, &c. and touching Zered, and Arnon, about which places they are said to have pitched; noting stations it is not said, they pitched in Zered, or in Arnon, for they were waters, and so they could not pitch in them, but in the valley of Zered, and on the other side of Arnon; so that the particular places where, might well have those other names of Dibongad, and Almondiblathaim. The Cald. paraphrast speaketh of Beer, Mattanah, &c. according to the signification of the words, not as if they were proper names, for he saith, when a well was given unto them, for so he rendereth Mattanah signifying a gift, it descended with them to the rivers, for so he rendereth Nahaliel, because Nachali signifieth rivers, and from the floods or rivers to the hills, because Bamoth signifieth hills or high places, and from the hills to the valley in the fields of Moab and there to the top of the hill, which looks towards Bethjeshimoth, wherein he seemeth to be for that opinion, that the water went after the children of Israel miraculously, not only through low, but also through high places whithersoever they journeyed; and some Hebrews add, that this was done by the leading thereof along by the Princes with their staves digging a way therefore, as is said, v. 18. The Princes digged with their staves. But to return and to speak more particularly of every passage: For the valley of Zared the vulgar Latin hath, the river of Zared, and the word Nachal here used, signifieth both a valley and a river, it is a low place to which it is come by a descent, and so fit for waters to gather to. And thereforefore it is likely that most commonly there was a stream of water running there; yet, Deut. 2. 13. where this passage is again commemorated: Moses saith, Get ye over the brook Zered, the same translation rendering the same word, which is here a valley, a brook. Comestor saith, that God wrought such a miracle here again, as before at the Red sea, dividing the water so, that they went over upon dry ground: there is some more probability of this touching their passage over the next river Arnon, because that which God did there, is joined with that he did in the Red sea, verse 14. But here nothing is spoken to intimate it, and it is not likely, that Moses would have passed over so great a work of God in silence. Dibongad, which was the particular place where they now pitched, was near saith H. Bunting, to the flood Zared, bordering upon the Idumeans and Moabites, being 16 miles from Jieabbarim, Zared cometh of Zar, and Jarad, a strange descent.

From thence they removed and pitched on the other side of Arnon, &c.] This place, as hath been already shown, is called Almon Diblathaim, chap. 33. this remove was 16 miles, Arnon is derived of Arar to curse and nin to perpetuate. This river Arnon is further said to be in the wilderness, that cometh out of the coasts of the Amorites, and to divide between Moab and the Amorites. This Arnon, saith Josephus, is a river springing from the mountains of Arabia, and running through the midst of the wilderness into the lake Asphaltites. There was also a city, and a rock saith Adricomius, of this name, and through this river Arnon did the children of Israel go upon dry ground, and fought against Sihon the King of the Amorites, and overcame him.

Comestor, Hugo, Lyranus and others relate this story; when the Hebrews were about to enter into the Amorites country, the Amorites lay in wait under the rocks for them on both sides of a narrow way, where they must pass through the river, so that they might overwhelm them with stons in their going, or with darts, but by a miracle of God the rocks on both sides fell and overwhelmed the Amorites, making the river for the time firm ground; but when the Hebrews had passed over, the rocks on both sides returned to their old state, and the river ran as before; and for this it is said, v. 14. What he did in the Red sea, and in the brooks of Arnon: but of those words more by and by. Arnon now divided between Moab and the Amorites; but the land at this time possessed by the Amorites, is said to have been taken away by Sihon from the King of Moab, v. 26. So that before this invasion it was all Moab's country.

Wherefore it is said in the book of the wars of the Lord, what he did in the Red sea, and in the brooks of Arnon.] Here two great questions offer themselves. 1. What book is meant by the book of the wars of the Lord. 2. Wherein [Quest. 1] that which he did at the river of Arnon is like that which he did at the Red sea, because they are compared together? Comestor to the first saith out of Augustine, that either the Chaldees, from whom Abraham came, happily had a book amongst them thus called: or else the Egyptians of whom Moses had learned his wisdom, wherein it was thus prophesied, and if so, Moses alleged this out of that book of theirs, as Saint Paul afterwards cited a saying out of Aratus an Heathen Poet, Acts 17. 28. and out of Epimenides, Tit. 1. 12. But some he saith by the book of the wars of the Lord understand the whole history of Israel's proceedings in their wars here written by Moses: for their wars, say the Hebrews, and the wars of the Lord, because he fought for them; and to make this good, they say, Wherefore it is said, may be rendered by the future tense, it shall be said in this history, and rehearsed in the generations to come, what wonderful things God did at the river of Arnon. Calvin will not have the word 〈 in non-Latin alphabet 〉 here used, rendered a book, but a narration, as if it had been said, when a relation shall be made of the great victory given by the Lord to his people Israel. But I see no reason, why the word book may not be retained; for where is this narration made, but in these books written by Moses? yet Eugubinus agreeth herein with Calvin, and Lyranus, and Tostatus mention this kind of reading, as coming from the Jews.

But we need not to contend about this. The word 〈 in non-Latin alphabet 〉 here used signifieth properly, it shall be said, as Cajetan noteth, and if so, the sense is plain in the book, that was now in writing, it shall be said, or be set forth as a thing most memorable, what power God shown here at the entering of the Amorites country to be possessed by the children of Israel, as before was set forth his power shown at the Red sea, Fonseca saith, that some will have the book here meant to be the book of Judges. Tostatus refelling that before spoken of touching this present book of Numbers here meant, saith, that the book of Jasher, or of the just, spoken of Josh. 10. 13. is more probably the book here meant, wherein he imagineth that Moses by way of Prophesy, having all things to come touching the people of Israel in their proceedings revealed unto him from God, wrote them down in a book so entitled, but this book, he saith, was lost long ago, as also many more mentioned in divers places of the holy Scriptures, as the Prophesy of Enoch, the book of Nathan, and Gad, &c. But I leave him to his conjecture, which he had from R. Menahem, who wrote to the same effect before, saying, that Moses had a revelation from God, what victory should be obtained here. And conclude with some other Hebrews, and Hugo Victorinus, that none other book is hear meant, but this written by Moses himself, herein, saith, it shall be said, when it shall be written, because it was not written, till these things were done. There is a book now amongst the Jews called the book of the wars of the Lord, but that is said to have been written by R. Ralbag.

For the other question, it is to be understood, that all do not render the [Qu. 2] words alike, the Sept. have it, the wars of the Lord burnt up Zoob: for whereas we commonly render it, wherefore it is written in the book of the ware of the Lord, they have it, wherefore it is written in a book, the wars of the Lord burnt up Zoob and the brooks of Arnon. But herein is a plain mistaking, because the word rendered Zoob is not written with Z, but with vau, 〈 in non-Latin alphabet 〉 vaheb. Ainsworth readeth it, Vaheb in a whirlwind, and the brooks of Arnon. And Junius, against Vaheb in the region of Suph, and against the rivers of Arnon. And this Vaheb, he saith, was King here before, but overcome by Sihon, as is said, verse. 26. Calvin also rendereth it, Vaheb in Suphah; but expoundeth it of that which God did in the red sea. Some by vaheb understand a city, and Luther an high hill by the river Arnon, said to be in Suphah, signifying a whirlwind, because the top of it reached to the clouds, where it was continually beaten upon by the winds. The Cald. will have the gests of the Red Sea, and in Arnon here compared together, so likewise divers others. I see no reason to read it, as we commonly do, what he did in the red sea, &c. because although 〈 in non-Latin alphabet 〉 signifieth, he gave, or he did, yet Vaheb will bear no such exposition, and the particle 〈 in non-Latin alphabet 〉 eth set before it, is never joined with a verb, but with a noun, sometimes being without signification, and serving only to show the accusative case, and sometimes signifying against, as most probably it is used here before Vaheb; and again before, necalim Arnon, the floods of Arnon. Moreover, although 〈 in non-Latin alphabet 〉 signifieth the Red Sea, 〈 in non-Latin alphabet 〉 Suphah, the word here used, is never put for the Red Sea, but properly signifieth a whirlwind, as it is used Amos 1. 14. Isaiah 29. 6. & 66. 15. and the Lord's destroying by war is in all these places set forth by the destruction coming by fire and by a whirlwind: whereas by those, that stand for the Red Sea, as meant here, Deut. 1. 1. is alleged, wherein the word Suph is found, and in our translation rendered the Red Sea; this will plainly appear to be an error, if, as Junius, we consult with verse. 5. describing more fully the place where Moses then spake to the people those words. And whereas Junius maketh it a proper name of a country called Suph, it is not so probable, because here it is not Suph, but Suphah. I resolve then in my poor judgment, that Vaheb was some King or place so called, and Suphah is a whirlwind, and therefore that it is best rendered, against Vaheb with a whirlwind, and against the brooks of Arnon. And the meaning is, that it should be a proverb, and a thing afterwards commonly spoken of, as most memorable, against Vaheb, some place of note in the Amorites country, with a whirlwind, that is, God brought destruction by war suddenly as with a whirlwind, and unresistibly, and against the brooks of Arnon, that is, bringing the Israelites over there; which was the boundary and defense of the Amorites country, but had no power to keep them passing over to their destruction. As for the miraculous relation made of a passage given over this river, as over the Red Sea before, seeing neither Josephus nor Philo mention any such thing, and Moses certainly would not have omitted it, if it had been so; I leave it as fabulous to the relators. And if that translation be retained, which speaketh of the Red sea, it is most probable, that nothing else is meant, but, as he overthrew Pharaoh in the Red Sea by his Divine power merely, so Sihon here nigh the river Arnon.

And the stream of the brooks that go down to Ar, &c.] This is added, to show how far the Amorites country lay, that was now destroyed; of Arthe coast of Moab, see Deut. 2. 18. it was a city taking the name from Arnon. The vulgar Latin for, the stream of the brooks, &c. hath these words, scopuli torrentium inclinati sunt, ut requiescerent in Ar, whereupon many have been carried away fable before recited, as if the rocks had fallen upon the Amorites and diverted the course of the River another way, to give passage to the children of Israel; but the former reading is according to the Hebrew verity, and therefore rather to be rested in.

And from thence to Beer, that is the Well, whereof the Lord spake to Moses, Gather the people together, and I will give them water.] In the Hebrew there is nothing signifying, to; but being rendered rendered word for word, it is, from thence the Well, this is the well, &c. the Chaldee for further explication, when they went from thence, a Well was given them. Now God of his mercy, that they might be supplied with water, causeth a spring to come forth again miraculously in the Wilderness, the people being first gathered together to behold the miracle, that they might praise him therefore. So that upon their departing from Arnon it must be conceived that they began to want water, and therefore without their murmuring God supplieth them, to teach them to depend upon his providence. The vulgar Latin rendereth it thus; from that place, a Well appeared unto them, concerning which God spake to Moses. Junius, forsomuch as Moses is bidden to gather the people together to this place, saith, that this was done, that they might dig here for water.

Some hold, that this water was none other but that given before, Chap. 20. to which they now came again; and therefore, saith Calvin, it is spoken of, as a known place, but now was the more attended to, because, as the words imply, ascend O well, &c. it miraculously accompanied them up hills and Mountains to give them drink. But this of their coming to the same place again is contrary to the course of their proceedings, they being then upon the coast of Edom, now far past that, and upon the coast of Moab, besides the name of that place was not Beer, but Meribah. For the conjecture of Junius, it is not so probable, because not the people's, [Quest.] but the Princes digging with their staves is spoken of in the song.

But how then is God said to have given them a Well here? Answ. It is most probable, that when they saw none, he shown a place unto Moses, where the Princes of the congregation should only strike with their staves, or rods, as Moses had before done the rock with his, and then the waters flowed forth. For if it had been a Well properly holding water only, although to the brim, so great a multitude could not but in a long time have been watered at it. And if by the labor of digging God would have had them to find water there, as men commonly dig to make Wells, there had been need of the labor of many used to work, and of spades and mattocks, and not of digging by a few Princes only with staves.

Then Israel sung this song, Spring up (O Well) sing ye unto it: the Princes digged the Well, the nobles of the people digged it by the direction of the Law-giver with their staves, &c.] The Targum Jonathan speaketh of this song, as sung before the coming forth of the waters, saying, Ascend, O Well, ascend O Well, did they sing unto it and it ascended, thus also Hugo Victorinus, that they sang in hope of water. But the more common opinion is, that water being first given, they sang in way of thankfulness. The like was never done by their fathers before for any benefit, of water or manna miraculously given them, or for the quail. The reason may be, because [Note.] those were given them murmuring, and so in a course of ungodliness; but this without murmuring, they being godly disposed. When the godly receive benefits in their need, they are most thankful therefore, but the wicked and rebellious like the swine, look not up to the giver to render him praise. One saith, that they altogether sang now the same words both young and old, the Spirit extraordinarily dictating them unto them, or haply Moses taught them first, and then they sang thus: ascend (O well) for so it is in Hebrew. This is by some understood, of flowing over only in great abundance; but by the Cald. as was shown before, of ascending miraculously to higher places, then where the original of it was. Ainsworth expoundeth it thus, ascend O well, that is, come up into our hearts never to be forgotten, applying for proof of this phrase thus used, Jer. 3. 16. & Chap. 51. 50. but in both those places the heart is expressed, and so it is not here; and therefore it is best to retain the simple meaning, as in our translation is expressed, spring up, O well.

sing ye to it] Heb. answer to it; That is, let some sing, and others answer by turns, as the women answered the men by singing the like, after the destruction of Pharaoh and all his hosts in the Red Sea: so 1 Sam. 18. 7. the women answered one another in singing. Answer to it, is by some expounded of the Well, as if it had been said, answer in singing to the praise thereof, or rather of God the giver; or it may be expounded, answer to this ditty by repeating it, ascend, O well. For the manner of the Princes digging this well, enough hath been said already; but it is here further added, by the direction of the Law-giver; Hebr. by the Law-giver. 〈 in non-Latin alphabet 〉 , which word Cajetan observeth to signify a graver, or carver, and because God graved the Law in tables of stone, he is first and properly signified hereby, and by the use of the word Moses, by whom the law was given, for so any lawgiver is called, Deut. 33. 21. It is meant then by Moses, who appointed them to this work, that they digged. That which Cajetan addeth further, that the name of God haply was engraven upon this place, where they digged, and by virtue thereof these waters came out, is but a fond conjecture; and from the wilderness to Mattanah, Hebr. from the wilderness Mattanah; which word Mattanah signifieth a gift, and accordingly it is rendered in Targum Jonathan, from the wilderness it was given them for a gift; and by Cazkuni, from the wilderness, a place of drought, water was given them for a gift, so likewise the Chaldee, making this a part of the song, for which cause it is added to this verse. Yet Cazkuni elsewhere saith, this hath reference to that, verse. 13. as if it had been said, from the wilderness on the other side of Arnon, called Almon Diblathaim, Numb. 33. 46. they came to Mattanah called the mounts of Abarim, verse. 47. and this is said to be before Nebo, the name of a place on the North side of Arnon, which was the beginning of the Kingdom of Sihon the Amorite, and it is called Mattanah, a gift, because there began the gift of the land unto Israel, Deut. 2. 24, 31. And this, I take it, is the sounder exposition, because in speaking of the next place Nahaliel, and the next, Bamoth, the like phrase is used.

from Mattanah, Nahaliel, and from Nahaliel Bamoth, &c.] These words, they came to, being left to be understood; of the divers names of these places, see before, verse. 12. Cazkuni will have Nahaliel to be the plains of Moab, and Bamoth, Bethjeshimoth mentioned, Num. 33. 49.

And from Bamoth to the valley in the country of Moab to the top of Pisgah, which looketh towards Jeshimon.] For country, in Hebr. is, the field of Moab, this valley is called Abel Shittim in the plains of Moab, so Cazkuni. For the top of Pisgah, Hebr. is, the head of Pisgah; which may be expounded either the beginning of that hill, or the top of it, but it is most commonly taken for the top; but how then can it be joined by apposition to the valley, it seemeth therefore rather to be the beginning, or the entrance of that hill; for the top was in the Moabites possession, and to it Balaam was brought, chap. 23. 14. Jerome deriveth Pisgah or Phasgah from excisus, cut out, or from os multum. It is one of the Mountains of Abarim, as mount Nebo is another.

which looketh towards Ieshimon] The word Jeshimon signifieth a desert, Deut. 32. 10. Psal. 68. 8. & 78. 40. and therefore it is thus rendered by Jerome, which looketh towards the desert. But there is a place, saith Sol. Jarchi, called Jeshimon, so called, because it is desolate; and Cazkuni saith, it is a great wilderness. The Sept. yet make it an appellative, rendering it towards the desert. Now Moses is not so accurate in setting down all these removes, and the Well, and the Song hereupon without a mystery, as many think. Rupertus beginning at the place, where the brazen serpent was set up, saith, after that Christ is set up for a sign, and his faith is embraced, which was typified in the brazen serpent, as the faithful are first assaulted by the devils temptations typified in Oboth, verse. 11. and then by persecutions, being as stones tumbled about typified in Iieabbarim. of which see before, so in the next place they come to the trouble of heresies, and strange opinions set forth by Zared, v. 12. whereby they are in danger of a curse set forth by Arnon: but after a while sound doctrine appeareth again, being made to overflow by the labor of some prime teachers, whom God stirred up and shown it unto them, set forth by Beer appearing, God showing it to Moses, and the Princes digging it with their staves, then all true Israelites sing together, that is, consent in the unity of the same faith. And this is the gift of God set forth by Mattanah, whereby they that receive it also, ascend by the virtue of an active life set forth by Nahaliel, the ascent of God, and then by the high grace of contemplation set forth by Bamoth, high places: And lastly, resting in the humility of high understanding set forth by the valley in the top of Pisgah, their faces are set against the desert of Satan, who maketh desolate by his lies. Not much unlike to this are the allegories of Origen, Rabanus, and others.

And Israel sent messengers to Sihon, King of the Amorites, &c.] Deut. 2. 26. Moses is said, to have sent messengers, but this is no difference, they sent them by the direction of Moses; and therefore both he is said to send them, as the director, and they, as in whose behalf they were sent. Now although Pisgah be the place last spoken of, to which they came: yet it is to be understood that they sent not from thence, for they were not yet come to that place, nor to Bamoth, nor Nahaliel, nor Mattanah, nor Beer, but most probably were towards the passing over the river Arnon only, when they sent, and therefore all these passages are here set down before by anticipation. For Deut. 2. 24. they are excited to pass over Arnon, and to take possession of the Amorites country, and verse 26. Moses saith, then I sent messengers out of the wilderness of Kedemoth to Sihon, &c. After which followeth the fight with him and the conquest of all places from Aroer upon the bank of Arnon all along to Galaad, or Gilead, v. 36. beyond which lay Bamoth nigh to the river Jordan, as may be seen by comparing, verse. 20. with chap. 22. 1. and Deut. 2. 29. Jordan is spoken of, as the uttermost place, to which they desired to pass through the Amorites country. Kedemoth was a city in Sihons country, Jos. 13. 18. c. 21. 37. and near this was a wilderness called the wilderness of Kedemoth: Whereas Sihon is called King of the Amorites, it is to be understood, that he was not King of them all, but of part, and Og of another part, dwelling and reigning both on this side Jordan, as the Canaanites did on the other, see Jos. 12. 1, 2, 3, 4. but these were also of the Canaanites. The message now sent to Sihon was as before to the King of Edom, chap. 20. 14. for leave to go through his country without doing any hurt, but as the King of Edom, so he denied their request and came out with his people to fight against them, but they slew him and possessed all his country. If it be [Quest.] demanded, why Moses sent thus in a peaceable manner to desire leave to pass, when as before this, as is shown, Deut. 2. 24. the Lord had promised to give the country of Sihon to them for a possession, and therefore there was a full intent to fight against him? Tostatus answereth, that this sending was for a show, that the destruction ensuing upon so reasonable a request denied, might be the more justifiable both before God and man. Wherefore it is said, God hardened his heart not to let them pass, but to come against them to his own destruction, Deut. 2. 30. But it may further [Quest.] be demanded, how the examples brought, Deut. 2. 19. from the King of Edom, and of Moab suffering them to pass can be justified, seeing the King of Edom denied them passage? To this it is answered, that although at the first he would not suffer them, yet afterwards he did suffer them to pass quietly upon his borders and let them have necessaries for their money: of the cause of Sihons denial, see Judge. 11. 20. he feared and mistrusted evil from them. The place, to which Sihon came, Jahaz was a city of the Amorites, saith Adricomius, having but a few people in it: whereas it is said here they smote him with the edge of the sword, &c. Deut. 2. 33. it is said, God delivered him into their hands, so that their victory was from a divine power, as Judge. 11. 21. and it is therefore accordingly celebrated with praise, Psalm. 135. 10. Psalm. 136. 17. Amos. 2. 9. And they possessed his land from Arnon to Iabbok, even to the children of Ammon, &c. Deut. 2. 36. it is said from Aroer to Gilead, but there also the river Jabbok on the border of the Ammonites is made the bound of their conquest, because as is said, verse 19. they were forbidden to take anything from the Amorites, as from the Moabites that came of Lot; but here it is said, for the border of the children of Ammon was strong, and this was by reason of the mountains, Deut. 2. 37. But it was not the reason of their taking nothing from the Amonites, but why Sihon had not taken anything from them beyond Jabbok, for they were very strong, partly by means of that river, and partly of the mountains, upon which their cities were built. But all this tract from Arnon to Jabbok belonging formerly to the Moabites, the brethren of the Ammonites; Sihon had taken from them, as it here followeth, v. 26, 27. but that they took nothing from Ammon is here specially commemorated, and Deut. 2. 37. that the Ammonites quarrel which should afterwards be about these lands, might appear to be unjust, Judge. 11. for the King of Ammon challengeth them, as taken from the Ammonites, but Iephtah answereth, that they took them from the Amorites, not from the Ammonites, and Moab their brother whom it most concerned, from whom they were first taken, sat still and made no war to recover them, as indeed there was no reason that he should, seeing they were long since put from this possession by the Amorites, and now the Israelites by God's special aid took them from them again. And thus they meddled with nothing of Ammon or Moab, according to the prohibition of the Lord, although they possessed the country that had been sometime Moabitish. The Amorites having it so long, say the Rabbins, made it lawful for the Israelites to take, which otherwise had not been so.

And Israel dwelt in all the cities of Heshbon, and the villages thereof, Hebr. and in all the daughters thereof.] For cities by the Hebrews were counted as mothers, and villages about them as their daughters. The Cald. according to the meaning hath it, and in all the villages thereof.

Heshbon was the chief city of Sihon, which he took from the former King of Moab. Lorinus, the Jesuit saith, that Balak was the King, from whom he took it, who now reigned in Moab, and that before him they had no Kings but Dukes, as the Edomites also at the first had; but how then is it said, from the former King: upon this it hath been a little touched before, that happily one Vaheb was King there before. For the allegory found here in Sihon, signifying an high tree, or pride, and Heshbon signifying chief thoughts, according to Rabanus, Origen, Isidor and others following them, who will have the kingdom of the devil, who is the prince of pride set forth hereby, and the thoughts of the heart to be his chief city, and his overthrow by Israel, and their dwelling in all his cities and villages, and possessing them, the subduing of all countries and nations unto Christ, the devil being put down, and the dwelling of the spirit in the hearts of all the faithful, the strong man armed being overcome; according to this allegory, I say, all the other kingdoms of the Canaanites subdued also afterwards, and possessed by the Israelites may be spoken of; and such applications may serve excellently to illustrate the prevailings of Christ's Gospel, and I doubt not, but they were notable types and figures hereof. And in every heart, Sihon with his Amorites, that is, pride and the amarulency [Note.] or bitterness of error, as the Amorite is expounded, must be overthrown, humility and truth being embraced, and all the thoughts of the heart must be possessed by virtue, or else the devil reigneth still, and Christ's Kingdom is not set up in us, that we should one day be set up with him in his most glorious Kingdom of heaven.

Wherefore they that speak in proverbs say, Come into Heshbon, let the city of Sihon be built, for there is a fire gone out of Heshbon, a flame from Sihon, &c.] The speeches here commemorated were taunting speeches or by-words used amongst the Amorites, after the subduing of these parts, and taking them from the Moabites, to the disgrace of them, and the praise of Sihon, the Victorer, so the word proverb is used, Deut. 28. 37. 2 Chron. 7. 20. Jer. 24. 9. Hab. 2. 6. Sol Jarchi saith, that Balaam was sent for by Sihon to curse the Moabites for him, and then he prevailed, which he could not do before, whereupon Balak, the King of Moab said afterwards unto him, I know, that they are cursed, whom thou cursest; and in Tancheuma Hebrae: it is said, that these proverbs after this were made by Balaam and Beor his father. But this is uncertain. Come into Heshbon, &c. that is, come build and dwell here now without fear, which they could not do before in the time whilst it was under the King of Moab, because he was weak and unable to defend them, but now it was in the hands of Sihon, a mighty King, so Cazkuni. A fire is gone out, &c. the Cald. a strong east wind like fire and Warriours like a flame: the Targum Hierosol. a people strong and burning like fire, and Warriours like a flame. And it is not unusual to set forth Warriours, that destroy with fire and sword by the name of whirlwinds and fire, as was shown before upon verse. 14. see also Isaiah 47. 14. Dan. 11. 33. Obad. 1. 18. But whether did the Warriours go from Heshbon and from Sihon? Ans. Sihon sent them out from thence to other towns and villages about, after that he had taken Heshbon the chief city of the country, so Hugo, Lyranus, &c. It hath consumed Ar of Moab: the Cald. it hath eaten up or devoured the people of Lecaiath of Moab: for Ar, saith Sol. Jarchi, is in the Syriac tongue called Lecaiath: and this understanding by Ar, the people of Ar is most probable, because Sihons army destroyed not the city of Ar, that was still the Moabites city, Deut. 2. 9, 18. for the situation of it, Jerome saith, that it was the metropolitan city of Moab upon the borders between Moab and the Amorites, calling Ar, Aroer, or Arnon, and afterwards he saith, it was called Areopolis.

and the Lord's of the high places of Arnon.] By Lord's of the high places, the Chaldee understandeth the Chemarim, or priests, which served in the temples of their gods, called high places; and Targum Jonathan in the same sense, they killed their Priests, that sacrificed before their idols in Arnon, and that in Moab their Idols temples were called high places, see Jer. 48. 35. Some yet by Lord's understand the chief men there; the Sept. render it, the pillars of Arnon.

Woe to thee Moab, thou art undone, the people of Chemosh, &c.] Chemosh was the idol of the Moabites, 1 King. 1. 33. and of the Ammonites also, Judge. 11. 24. and therefore the Moabites are called the people of Chemosh; thus also Jer. 48. 46. To this Chemosh Solomon afterwards built an high place, 1 King. 11. 7. Chemosh is derived from 〈 in non-Latin alphabet 〉 sicut, and 〈 in non-Latin alphabet 〉 tractare, palpare, from hence is thought to come comessatio, because they kept feasts unto riot in the honor of this idol; and Comedia, from the Plays acted then.

He hath given his sons, &c. into captivity] Thus the Moabites were derided by their god, that could not save them from destruction and captivity; he hath given, that is, according to the opinion of idolaters; when as indeed an idol is nothing, and can do no nothing, yet thus Jephthah also speaketh to the King of Moab, of what Chemosh his god had given unto him.

We have shot at them, Heshbon is perished, &c.] Hebr. their light is perished, Heshbon even to Dibon, and here light is by the Sept. expounded by seed, meaning the seed-Royal, so that none of the race of the Kings of Moab shall reign here anymore, so Cazkuni expoundeth it: the Cald. the Kingdom is ceased from Heshbon even to Dibon; so likewise Targum Hierosol. and in this sense lamp or light is used, 1 King. 11. 36. and 15. 4. Dibon was one of the cities of Moab, Isaiah 15. 2. Jer. 48. 18. Jerome saith, there were two places of this name, one in the wilderness, and another a great town by the river Arnon, coming afterwards to the possession of the Gadites. For our translation, we have shot at them; it may also be thus rendered; but the former is better: the vulgar Latin hath it, their yoke is perished.

and we have laid them waste even to Nophah, which reacheth unto Medeba.] Of Nophah no mention is made again elsewhere, but of Nopheth, Jos. 17. 11. which fell to the tribe of Manasseh. The Sept. render it, and their women kindled a fire upon Moab, taking the word 〈 in non-Latin alphabet 〉 here used for women, and 〈 in non-Latin alphabet 〉 , for blowed or kindled, as the word signifieth; but neither doth the point in the right horn of 〈 in non-Latin alphabet 〉 agree, for it must be in the left to signify women, nor the number of 〈 in non-Latin alphabet 〉 , being singular, if it be taken for a verb, and of Moab no mention is made hereat all: 〈 in non-Latin alphabet 〉 therefore cometh rather of 〈 in non-Latin alphabet 〉 to make desolate; and so it is best rendered, we have laid them waste. Medeba, saith Jerome, was a city in Arabia, and Adricomius saith it was sometime the chief city of the Ammonites, to these two places the Amorites chased the Moabites, destroying all unto them.

Thus Israel dwelt in the Amorites land and Moses sent to spy out Jaazer, &c.] This Jaazar was a city yet unconquered by Moses, of the fertility of it, see Chap. 32. 1, 2. and how it was built and inhabited by the Gadites, verse. 35. Jerome saith, that this city was 15 miles from Heshbon by Jordan upon the border of the country of Gad, and belonged also to the Amorites, being as the rest taken by them from the Moabites. This was also now taken by the Israelites, and they dwelt in it, and the villages thereof, or daughters thereof, for so villages are called in Hebrew.

And they turned by the way of Bashan and Og the King of Bashan went out against them, &c.] This was another King of the Amorite, as is shown Deut. 3. 8, 21. where the history is more largely set down. How fruitful of pasture this country was, see Deut. 32. 14. Amos 4. 1. Mich. 7. 14. Jer. 50. 19. For the cause of Og his coming out against them, Josephus saith, that he came to help his friend and confederate Sihon, but seeing all his destroyed, he notwithstanding set upon Israel and was destroyed also. That this King Og was a mighty giant, & how great his bed was, see Deut. 3. 11. The place where this battle was fought, was at Edrei, which was one of the cities belonging to Og, Ios. 12. 4. it is said, that Og reigned over Ashteroth & Ederi, intimating these to be his chief cities, for he reigned over 60 with walls, gates and bars. The event of this war was the same with that against Sihon, the King and all his people were destroyed, and all his country came into the possession of the Israelites, which of what extent it was, see Deut. 3. 10, 11, &c. This Edrei was 12 miles from Jaazer, and that eight from Heshbon, and Heshbon four from Jahaz, and Jahaz 16 miles from the hills of Abarim, so H. B. Patriarchs travels. Whereas Og is said here [Qu.] to be destroyed, and his sons and his people, it may be doubted how this agreeth with Deut. 3. 11. only Og remained of the race of the giants, because if he had sons that were giants, he remained not alone? But this is easily resolved, either his sons were not giants, as he was, or else by him only remaining is to be understood, Og with his sons haply not yet grown up, and so not worth the reckoning amongst giants. This saith Ferus, was a figure of the devil, as also Sihon and Pharaoh: for as there were many figures of Christ, that his divers excellencies might be the better set forth in divers worthy men; so there were divers figures of the devil to set forth the better his divers evil qualities. Pharaoh was the figure of his cruelty, Sihon of his envy, and Og of his great power terrifying the godly. And [Note.] he noteth, how the people of Israel coming now nearer to the land of Canaan met with a more terrible adversary, then ever before; for this was such a mighty Giant, that they were stricken with much fear by him, which is intimated in that God comforteth them, bidding them not to fear him; so the nearer the faithful come to death, and so to the heavenly Canaan, the greater are their terrors; but herein lieth their comfort, the devil, who is now so terrible to them, shall not be able to stand before them, but God will tread Satan under their feet.

CHAP. XXII.

ANd the children of Israel set forward and pitched in the plains of Moab on this side Jordan by Jericho.] They pitched here from Beth jeshimoth to Abel Shittim, Deut. 33. 49. which two places are held by some to be 12 miles asunder, and therefore to be two several mansions; but the more probable and common received opinion is, that here is set forth but one mansion, being the 42 and last that they made, before their passing over Jordan, and this mansion was between a city in Moab called Bethjeshimoth, and a Plain called Abel-Shittim, the whole space between being occupied by them, and their appurtenances. And in this place all things were done, that are commemorated from hence forward, till the death of Moses. And to this place they are said to have come from the mountains of Abarim, chap. 33. 49. because when before verse. 11. they came from Abarim over Arnon, and so fought against Sihon, &c. they had most probably left their wives and children there with many of their company, and now having obtained these victories they return to bring forward their whole camp hither, and this is their setting forward here spoken of. The plains said here to be the plains of Moab were part of the Amorites country, which the Israelites had now conquered, but they retained still their name from Moab, to whom they had before belonged: by Jericho, that is, over against Jericho, which stood on the other side of the river Jordan, of which, see Jos. 6.

And Balak the son of Zippor saw all that Israel had done to the Amorites, and Moab was sore afraid of the people, &c.] God had given them a charge not to meddle with anything of the Moabites, Deut. 2. 9. yet they hearing of their victories against the Amorites their next neighbors feared greatly; thus verifying that, Exod. 15. 15. the mighty men of Moab trembling, &c.

And Moab said to the Elders of Midian, now shall this company lick up all that are round about us as ox licketh up the grass, &c] Midian or Madian is thought by some to have been on the East of Moab extending to Euphrates; but by Jerome, a city near unto Arnon, and he saith there was another of that name beyond the Mountains of Abarim in the desert of the Saracens, near the Red sea. This last was 160 miles from Jerusalem, here Jethro Moses his father in law dwelt, and the Kings of Edom sometime kept their court here, 1 King. 11. 18. the other Midian was but 24 miles from Jerusalem upon the borders of Moab, so that the Midianites had not all one, but two seats. And of the Midianites near to Moab it is here spoken. They all had their original from Madian, the son of Abraham by Keturah, and so there was some alliance between them and the Moabites, who came of Lot, but they were nearer in blood to the Israelites, yet being now degenerated in religion, as the Moabites also were, they held as confederates together against Israel. The Elders of Midian were their Senators or Princes.

Josephus saith, that Balak the King of Moab sent Ambassadors to them to consult what was to be done, and they advise to send for Balaam, their Ambassadors being joined with those of Moab, that he might curse them; for he saw, that they prevailed against mighty kingdoms, and therefore he durst not set upon them in battle. Comestor saith, that he sent and called for them to come to him, that they might consult together for their common good, and so by their advice he sent for Balaam. Tostatus saith, that the Midianites dwelt amongst the Moabites as coming all of one stock, but his is not probable, for Midian is fought against c. 31. and destroyed, but Moab not, and together with the five Princes of Midian fell Balaam, chap 31. 8. whereby it is gathered, that he was one of them, but of this see move, v. 5. Origen saith, that they considered, how Moses the Captain of the Israelites had prevailed by words and prayers against Pharaoh and Amalek; and therefore, that it was not fit to go against them with arms, but to oppose words, and incantations against words and prayers, and therefore they consulted to send for Balaam the most famous for incantations of all the East, and he addeth that in the phrase used by Balak, They will now lick up all about as an Ox licketh up hay, there was an allusion to the mouth, by the words and prayers whereof they cut down as by force of arms, and consumed all, as an ox the grass with his mouth, and this he saith he learned of a convert Hebrew, his master: for such masters the fathers commonly used. The Princes of Midian said to be slain, chap. 31. 8. are called Dukes of Sihon, Jos. 13. 21. and this Sihon King of the Amorites, as hath been already shown, was a deadly enemy to the Moabites, and had taken their country in a great part from them, so that in reason they had no cause to be troubled at his overthrow, or to seek help from such as had served under him, against them, but to have rejoiced, seeing they were now delivered from this tyrant. But they contrariwise fear the Israelites and combine with the Midianites against them, which turned to the destruction of Midian, chap. 31. against whom otherwise the Israelites should have had no quarrel.

He sent messengers therefore to Balaam the son of Beor to Pethor, which is by the river of the land of the children of his people, &c.] The Cald. for further explication saith, to Pethor of Aram, which is by Euphrates: Comestor saith, by the river of the Ammonites, and so the vulgar Latin rendereth it, because the Hebrew 〈 in non-Latin alphabet 〉 signifying people, is the name of the Ammonites, that came of Lot also. But it is plain, that Euphrates in Aram is meant, see chap. 23. 7. And Josephus saith, that he dwelt in Pethor, a city beyond Euphrates, which is in Mesopotamia, and this was in the country, where sometimes Abraham dwelt, the land of the Chaldees; so that Balaam was a Chaldean, as some think, which sort of men were so famous for divinations, whereas he may seem to have been a Midianite, because he fell with the Midianites, chap. 31. 8. It is answered, that going from Moab he returned to the Midianites, by whose advice he was first sent for, they happily desiring him for their safety, and so with them he was destroyed, before that he could get into his own country again. This Balaam, saith Philo, dwelling in the East, was skillful in all kind of divinations, but specially in those that were called auguria, of which he had given many experiments scarcely to be believed, for sometime he foretold showers to come into the drought of summer, sometimes droughts in winter, sometime plenty, sometime scarcity, &c. so that he was talked of everywhere for his skill in divination, being the most famous of all others of that profession. Ferus saith it is unknown, who this Balaam was, some of the Hebrews holding him to be Elihu spoken of in Job, some that he was a good Prophet, because he prophesied of Christ, and some an evil one, which is certain, 2 Pet. 2. 15. he was covetous and for a reward would have cursed Israel, and he studied unlawful arts of divination, which are condemned, Levite. 19. Deut. 18. with the messengers of Balak some were joined from Midian also, verse. 7. Thus we may see, how carnal men in their distresses flee to unlawful means for [Note.] help, but yet are without help, whereas seeking to God and humbling themselves, they might certainly prevaill for help. This conspiracy of Balak with the Midianites against Israel is said to be a warring against them, Jos. 24. 9. The Argument whereby he seeketh to draw Balaam, hath a show of justice, there is a people come out of Egypt, &c. for if they came from Egypt, it might seem that they had nothing to do here, but Balak could not be ignorant, that God brought them out of Egypt to possess the Canaanites land, whom being the cursed posterity of Cham, he would for their wickednesses have quite rooted out, but this he concealeth, as making against his malicious purpose.

Come therefore I pray thee, curse me this people, &c.] They that are cursed of God, saith David, shall be cut off, and Deut. 28. 25, 33. God having shown who should be cursed, saith, that they should then be smitten before their enemies, as the blessed should prevail against them, Deut. 28. 7. wherefore in making war, the people of God had trumpets sounded by the Priests at the beginning of the battle, that they might be had in remembrance, and be blessed with victory, and their enemies as cursed might be discomfited, Numb. 10. 9. for as their trumpets sounded for themselves, so against their enemies. 2 Chron. 13. 12. and hereby their wars were sanctified, as is spoken, Jerem. 6. 4. After this manner, although by a divers means the heathen sought to make their enemies accursed, and themselves blessed, before they entered into the battle. Agamemnon sacrificed to Jupiter, and prayed to him for victory over the Trojans; Nebuchadnezzar consulted with Teraphims, and looked into the entrails of beasts. Before the Romans being heathen besieged any city, their priests called out the god, under whose tuteleship that city was, promising him more ample honor amongst them, if forsaking that city he would be for them. More particularly they besought that god to leave their city, houses, temples and holy things, and to accept of theirs, and to become their Provost, which if he would do, they vowed unto him temples and games in their city, and withal they sacrificed and viewed the entrails of the beasts, and this being done, the Dictatour or Emperor cursed that city and the army therein, that they might be filled with flight, and terror, and such of them as bore arms against the Roman legions to be deprived of light from above, and to be reputed most accursed. And thus the Popes of Rome have since by cursing their enemies with bell, book, and candle, sought to make feeble, and easy to be prevailed against. And this course Balak taketh against Israel here. And he saith, I know whom thou cursest are cursed, and whom thou blessest, they are blessed, to show, what a confidence he had in Balaam's cursing, although both Origen and Cyril deny, that any working by evil spirits bless at any time. Lyranus reporteth out of R. Solomon, that Balaam had foretold Balak, that he should be King of Moab, and that Sihon the King of the Amorites should prevail against him, which he seeing to be verified, and hearing how that by his incantations, immedicable evils had been brought upon huge Cities, he doubted not, but his cursing of Israel would now also have the like effect. Rab. Solomon hath also another fable, that there is one hour every day, wherein God is angry for sin, which Balaam knowing, in that hour used to call for the curse of God against any, and by and by it took effect. But this is vain, and all attempts of wizards to curse, where God hath not cursed, are vain, as Balaam proved by experience: for the devil, by whom they work, can do nothing without God's permission. They have indeed, as Procopius saith, power over their subjects, subjects, but to the people of God, they can do nothing, but as sometime they have Commissions to do execucution for sin, of which being to come, they can speak by the wizards, their instruments having heene thus before revealed unto them.

And the elders of Moab and of Midian came to Balaam with the rewards of divination in their hands, &c.] For the rewards of divination, Hebr. is nothing but the divinations in their hands, but it is commonly thus rendered: the Targum Jonathan, the fruits of divination sealed in their hands: Junius, Cum divinationum honorarus: Pagninus and Calvin, with the price of divination, so likewise the vulgar Latin. And Philo saith, that they carried rewards with them, and promised greater from Balak, when he should come to him, that hereby he might be allured. And thus the word Besorah, good tidings, is put for the reward of good tidings, 2 Sam. 4. 10. and that a reward is here meant, is confirmed, 2 Pet. 2. 15. where Balaam is said to have loved the wages of unrighteousness, that is, to have been allured by the reward sent him to practice according to his wicked art, and to an unrighteous end. Yet Origen understandeth by divinations here such instruments as diviners used, viz. tripodes, cortinae, and the like consecrated for the purpose, if haply he had them not of his own in a readiness, that he might being thus furnished make no delay. And Tostatus out of Ibn Ezra hath the like, and Lyranus both these instruments, and a reward also, so likewise Pelican and Munster, and Augustine maketh a question, whether such instruments be meant or no, for Balaam to divine by, or for those that carried them, and so leaveth it. But it is best to follow the first reading, for it is improbable, that Balaam so famous a wizard wanted instruments for his purpose, and if they, that went had skill in divining, there was no reason, why they should take so long a journey to fetch him, to say nothing, that this of their divinatory art is merely conjectural. Wicked Prophets have always used to prophesy for reward, but God threateneth this, and therefore the holy Prophets of God have rejected them being offered, as Elisha, 2 King. 5. Whereas Saul's consulting about giving Samuel the seer a reward to tell him of his asses may be objected, Theodoret answereth, that he did thus ignorantly, not knowing that the Prophets of God would take no rewards, so likewise saith Josephus. And of the wife of Jeroboam going with a reward to another Prophet we read, but not that he received it. Eusebius Emissenus gathereth from hence, that Balaam is called a diviner, that he used not to consult with the true God, but with the devil, but only at this time in favor of Israel the true God appeared unto him, and put words into his mouth.

And Balaam said to them, Lodge with me this night, and I shall bring you word what the Lord shall say to me, &c.] Balaam herein taketh upon him, as if he were a true Prophet of the true God, and therefore he giveth him a title accordingly 〈 in non-Latin alphabet 〉 , and as God revealed himself commonly by dreams and visions in the night to his Prophets, so he would expect a revelation of God's Will in the night. Origen saith, he saw the devils, with whom he was wont to consult, to flee away, and God to be present, and therefore he would ask of God. His offer of tarrying all night the Princes of Moab are said to have accepted, whereupon Lyranus inferreth, that those of Midian perceiving by their skill in diving, that this delay presaged no good unto them, departed immediately and would not stay with him. But the Princes of Moab are named only, as the chief, the Midianites, that came with them being left to be understood, according to others.

And God came to Balaam and said, What men are these with thee?] He sought to the devil saith Theodoret, Origen and August. but God appeared by his to other wicked men also, see Gen. 20. 3. & 31. 24. and of his revealing secrets to them, Gen. 41. 25. Dan. 2. 45. & 4. 21. so that by divine revelation to prophesy, is but a gift common to the godly and to the wicked, Matth. 7. 22. Ferus saith, that God appeared to Balaam, when he sought to the devil, not that he was worthy, but to show him, that he had a care of his people. Balaam telleth the Lord truly, before whom there was no halting, who they were, and what their errand was, but for the word 〈 in non-Latin alphabet 〉 , to curse before used, he useth the word 〈 in non-Latin alphabet 〉 signifying a striking through with evil speeches, as Levite. 24. 11. and therefore it is put for cursing or blaspheming in that place. The Cald. for these words, God came, hath these, word came from before the Lord.

And God said to Balaam, Thou shalt not go with them, nor curse this people, for they are blessed.] God here answereth to both their requests, to come and curse, and yieldeth a reason, they are blessed, they are a people peculiarly chosen of God, as coming of blessed progenitors, and such as for their sakes should be blessed and prosper in their enterprises for the getting of Canaan into their possession, and the destroying of all that should rise up against them. Touching this answer of God to Balaam, he saith no more to the Princes, but God will not suffer me to go with you: for if he had told them all and dealt faithfully, they would never have troubled themselves or others to come again about this matter. He hanked after gain, and therefore was loath to shake them quite off, but to have them come again.

And the Princes of Moab rose up and went to Balak and said, Balaam refuseth to come.] The Princes in returning answer to their King deal yet more falsely here, then Balaam had dealt with them; for they omitting all mention of God's forbidding him, say only, Balaam refused to come, whereby they gave occasion to Balak to send to him again, as if for more gifts, or upon more entreaty he might be persuaded to come and curse them.

And Balak sent yet again more Princes, and more honorable, &c▪] Solom. Jarchi saith, that Balaam shown himself to be of an haughty and proud spirit, and therefore it was gathered, that he would not go with the first messengers, as too mean, but with such as were more honorable, which might make more for his glory. It is certain that the King conceived it to be thus with him, which was the cause of his sending thus again, and proffering him great honors; in Hebr. it is, in honoring I will honor thee very much. Josephus saith, the Princes of Midian were sent again at the great importunity of Balak, and this disagreeth not, for it is only said here, more Princes and more honorable; so that they might haply be both of Moab and of Midian at the first. The temptation by honor wherewith Balaam was now tempted was so great, that the devil had hereby prevailed with Eve, and thought to have prevailed with Christ himself, and therefore much more of force with a wicked Prophet.

And Balaam said, If Balak would give me his house full of silver and gold, I cannot go beyond the Word of the Lord my God. Thus Balaam spake piously, but in his heart being allured by the reward, he desired to go and curse Israel, which is intimated Deut. 23. 5. where it is said, God would not hearken to Balaam, implying, that he desired to curse them; and for this end, when he came to Balak he offered sacrifices, thinking haply by this means to prevail for leave to curse. For word of the Lord, Hebr. is, the Mouth of the Lord, that is, the Word proceeding from his mouth. And because he set forth the Lord by the name revealed to Moses, it seemeth, that the heathen in those parts were not without all knowledge of the true God, although they served him most corruptly, which also may be seen in the friends of Job.

Now therefore tarry this night, &c.] Hereby saith August. and others, Balaam shown, how his heart was taken with the honors proffered him, he was for the gain so urgent, that he in a manner forced the Lord to permit him to go. For had his mind been right, as he pretended, he would soon have given them their answer, I know, it is against God's Will, that I should go, there needeth no further inquiry, therefore trouble me no further herein.

And God came to Balaam at night, and said, if the men come to call thee, rise and go with them, &c.] This permission to go was in judgment, which Balaam brought upon himself, because he rested not in the known will of the Lord, as appeareth, verse. 33. so God permitteth men to be hardened in their own wicked ways, when knowing his will they apply not themselves [Note.] to obey it. Thus Augustine, Origen, &c. The Lord gave way to him to go, but not for any good to himself, or Moab or Midian, that seeking his own destruction he might find it, for the destruction of him, and of the Midianites followed hereupon, and the Moabites were excluded from the congregation of God's people for this to the tenth generation. And by this second seeking to God for leave to go, it is to be noted, that he gat nothing but a more obscure answer, whereas at the first it was answered plainly, so that light being abused is turned into darkness, Mich. 3. 6. The sun goeth down over the Prophets and the day is dark over them.

And Balaam rose in the morning and saddled his asse and went with the Princes of Moab. This shown his diligence and forwardness in wickedness, when the morning was come, he made no delay, so great was his desire of the gain propounded. So Philo.

And God's anger was kindled because he went, and an angel of the Lord stood in in the way, &c. It may seem strange, that God having before bidden him go, should now be angry with him for going: but he saw, with what an heart he went, thinking otherwise then God meant and had revealed, as afterwards the Assyrians being appointed by God to humble this people came against them not thinking so, but by enlarging their Empire to satisfy their own condition. God permitted him to go, saith Comestor, but not to curse his people, yea, he had plainly revealed his will in this regard, yet he went with a purpose to curse them, as is intimated, verse. 32. where the the Lord saith, Thy way was perverse before me. Josephus, whom divers follow, saith, that God hath given him leave to go only ironically and he went, as if he had bidden him seriously. This Angel now appearing was none other then the Lord, the Son of God himself, as may be gathered, verse. 35. where he speaketh as God spake; whereas his two servants only are spoken of, as being with him, it is to be conceived, that Balaam sent the Princes of Moab somewhat before, that he might come more privately, intending his meditations.

And the asse saw the angel of the Lord standing in the way with a sword drawn in his hand, &c.] This is the case, saith Ferus, rightly of everyone, that is going in an evil way, destruction is before him, although his eyes be shut, that he seeth it not, but it is strange, that Balaam a Prophet used to [Note.] visions and revelations should not see, but his silly asse see, when as other Prophets have seen sometimes that which others with them saw not. But this was done to show that Balaam's foolishness was now greater then that of an asse. The asse saw God offended for his going that way, but Balaam saw it not, the asse went out of the way, to teach him to desist from his evil intention, but he turned not from this way, the asse was beaten with many blows, but hereby was shown, that Balaam more foolish then the asse, was rather worthy to be beaten: for thus it is applied, 2 Pet 2. 16. The dumb asse speaking with man's voice forbad the madness of the Prophet.

And the angel of the Lord went and stood in the way of the Vineyards, a wall being on this hand, and on that.] One danger being past, now followeth another, as it shall ever happen to the wicked, Jer. 48. 43. till at the last they come into dangers inevitable and deadly, as Balaam did. Here the angel [Note.] appearing before the asse again, he went out of the way and crushed his masters foot against the wall, for which he beat him the second time to go forward. Which was a marvel, as one noteth, that he being a divines could not take notice of this as a sign of ill luck in this his journey, and so turn back again, but drive forward still: but the craft of the most crafty sail them, when it should stand them in most stead, neither have they any power to make use of their own arts at such times. This hurting of his foot, saith Philo, was by pricking it amongst the thorns, that grew by the wall; but Tostatus, by breaking of it against the wall.

And the angel went further, and stood in a narrow place] God would have done thus at the first, but he proceeded rather by these degrees to teach, how he dealeth in opposing the wicked; first he doth but stand, as it were, and shaketh his rod against them. 2. He cometh nearer with his judgments and toucheth them with some lesser hurt; but when all this will not prevail, he maketh them to fall before him at length, as he caused Balaam's foot to be dashed against the wall, and then brought him to that straight, that he could no way escape, but he must fall with his asse to the ground; so Ferus and Ainsworth. And Lorinus saith, that this was done divers times to convince the Prophets obstinate and blind pertinency.

And when the asse saw the angel of the Lord, she fell down under Balaam, &c.] That is, being taken with wonderful great fear of the danger, and weary and fainting, this falling down of the asse with her master showing, how he should now at the least have humbled himself, and done reverence: but he contrariwise is more enraged; so the wicked by God's judgments grow [Note.] worse and worse.

And God opened the mouth of the asse, and she said, what have I done to thee, that thou hast beaten me now these three times?] We read before how the serpent spake to seduce, now the asse is made to speak to reprove sin, whereupon Chrysostom and before him Basil note, that the simplest and meanest having the dispensation committed unto them in declaring the Will of God are not to be contemned; for if God made the dumb asse to speak, he much more speaketh and worketh grace by such weak instruments for his own greater glory. Yea for the good of his people he sometimes hath spoken to the most wicked, as to Cain for Abel, to the devil for Job, and to Balaam for Israel, and to Nebuchadnezzar in dreams for Daniel's good. Ainsworth yet more aptly noteth, that the devil worketh by subtle instruments, such as the serpent was, but God by simple Apostles, poor and unlearned fishermen; so S. Paul came not in the enticing words of man's eloquence, but in the plain evidence of the Spirit; and God chooseth the simple and vile to confound the wise, but the devil still worketh by the cunning and crafty, and such indeed have all Ring-leaders to heresy ever been, the children of this world are wiser in their generation, then the children of light. This opening of the asses mouth to speak, was a stupendous thing, and able to amaze any man; yet Balaam hardened by covetousness standeth upon his justification. Julian the apostata derided this, as a fable; but Cyril. Alex. approved it, from the relations of the like made by the heathen; as also that of the serpents speaking by the power of the devil, Gen. 3. For indeed Homer bringeth in Xanthu, the horse of Achilles, speaking by the power of Juno; Oppianus also telleth of an horse in fight, that spake with a man's voice: Theocritus telleth the like of a bull, &c. so doth Livy, and Pliny, and others. And indeed to return to this of the Asses speaking, why should it be thought impossible to him, that is able to do all things? Hereby he would both more effectually condemn Balaam's stupidity, who was not yet moved, and the cruelty of wicked men towards their beasts, and the oppressions of tyrants towards their subjects.

And Balaam said, Because thou hast mocked me, I would to God now that there were a sword in my hand, &c.] The foolish Prophet never inquireth into the cause of this unwonted thing, but would presently in his madness have killed the asse, but the asse replieth again, and giveth him an hint of searching into the cause, which was in himself and his own sin.

Am not I thine asse, Whereupon thou hast ridden, &c. was I ever wont to do so, &c. and if not, then thou dost foolishly thus to rage against me; for thou mayst well know, that there is some cause in thyself, and thy sin, whereby I am letted from going forward. So we upon the provocations, [Note.] which we have by our beasts, and disasters befalling us by them should take occasion to consider our sins and provokings of God, the cause hereof. For these words, ever since I was thine, Hebr. ever since thou, these words, haddest me, being understood, the Cald. ever since thou hast been; the Sept. from thy youth.

And the Lord opened the eyes of Balaam, and he saw the angel of the Lord standing with a sword drawn in his hand, &c.] Hitherto Balaam's eyes had been held, that he could not see the angel appearing in a bodily shape assumed, as sometime the eyes of Elisha's servant, and of the Aramites had been held. This his not seeing, till God opened his eyes showeth, that wicked [Note.] men in the midst of greatest dangers see them not; why? because God hath not opened their eyes, but if he once open their eyes, then they shall be filled with terror and cast down, as Balaam was. No man can see his sins and dangers, saith Ferus, till God openeth his eyes.

Why hast thou smitten thine asse these three times, behold I went out to withstand thee, because thy way is perverse before me.] The angel reproveth Balaam for beating his asse wrongfully; and if God hath this care of beasts abused by their cruel masters, much more will he have care of his servants being wronged by the wicked. Thy way is perverse, saith the Cald. because it is manifest that thou wouldst go in a way against me, that is, hoping that I will give thee leave to curse, whereby thou mayst be promoted. But if he might not beat the asse without cause, much less might he curse Israel without cause, as he went about to do.

Surely unless she had turned from me, I had slain thee, and saved her alive, &c.] The Hebrews gathering from hence, that the asse was not alive now, but dead, have a tradition, that so soon as the asse had done speaking she died, it being not lawful for her after speaking with a man's voice, to live; as a beast, wherewith a man lieth, must not be suffered to live. This is related by Tostatus, and not held to be improbable, yet he thinketh rather, as he might well, that here is no death of the asse implied, but only as they both now escaped with life, so if she had not stayed without coming further, she should indeed have been spared, but Balaam smitten with death.

And Balaam said, I have sinned, for I knew not, that thou stoodest in the way against me, now therefore if it displeaseth thee, I will go back again.] This confession was of his sinning only in smiting the Ass unjustly: as if in going on he would have resisted the Angel that stood against him: but as for the perverseness of his way objected, he saith only, if it displeaseth, I will go back; but of his way meant, that is, his desire through covetousness to curse Israel, he never had any sense thereof to repent and confess it, till he perished.

Go with the men, only the word that I shall say to thee, that shalt thou speak, &c. It may seem strange, that the Lord coming out to stop his way, should now again bid him go with the men; for if he withstood him not to turn him back, why did he withstand him? Answ. He was not unwilling that he [Qu.] should go, but the mind wherewith he went displeased God, and therefore, as he had at the first admonished him to speak nothing, but what he should say unto him, so he giveth him the same warning here the second time, if by any means he would have been reformed, for by his staying of him, and yet permitting him to go on again, he might well have considered, that there was something else amiss in him, at which the Lord was offended. Severus saith, that the same charge was again inculcated, because God knew him earnestly desirous to curse. God's bidding of Balaam again here to go with the man, is generally expounded, he permitted him, but Josephus saith, when being terrified, he would have returned, God compelled him to go forward. But Philo, God seeing how dissemblingly he would have returned, his desire being still to go for the reward, took it most heinously, and therefore said thus, Go with the men, but the word only that I shall say to thee, shalt thou speak, as if he had said, make hast to the place whither thou art going, but thou shalt have no profit hereby, for thou shalt speak only, I guiding thy tongue, as my instrument against thy will and desire, I will guide thy tongue, as is fit, as a waggoner his waggon, administering all things thereby, thou not knowing what thou sayest. Why God would not permit him to curse, when as his cursing could do nothing against God. Eusebius yieldeth this reason, lest if he had cursed, the Hebrews hearing of it should have contemned God's blessing, and for this impiety he should have suffered the curse to take effect against them. Ambrose followeth Philo. But why should the Hebrews upon his cursing have contemned God's blessing, as Eusebius saith? Answ. Because he was reputed a great Prophet, it might have given them occasion to sleight all former promises of blessing made hitherto unto them, whereby God must needs have been greatly provoked against them.

And when Balak heard, that Balaam was come, he went out to meet him to a city of Moab, &c.] This city it not named here, but said to be in the border of Arnon, that is, the uttermost coast of his country; this going out was in honor to Balaam, and to show his great respect unto him. Thus the Kings of Sodom went out to meet Abraham, Gen. 14. 17, 18. and so did Melchizedek, and Moses went to meet Jethro, Exod. 18. 7. and Joseph to Jacob, Gen. 46. 29. Josephus and Philo say, that he went out with his guard and much people in great state.

But most vainly did he feed himself with great hopes of good from the [Note.] false Prophet, as also all others, that trust in such. The King being come first expostulateth with Balaam for his delay, and not coming at the first; but Balaam giveth him little hope, for he saith, that he could promise nothing, but must speak only, what God should put in his mouth, yet he shown his willingness, in that he came and said, Can I speak anything, &c. thus God frustrateth the tokens of liars and maketh diviners mad, &c. as the Prophet speaketh?

And Balaam went with Balak and they came to Kiriath huzoth, that is, a City of streets; so Sol. Jarchi saith, a city full of streets and people; the Cald. the City of his borders, so likewise the vulgar Latin. Vatablus thinketh, that it was a proper name, but Cajetan not. Some think it to be Ar, called the corner of Moab, Jer. 48. 45. Nothing can be said certainly of it, but that it was a great and populous city, Balak bringing Balaam hither, both because from hence he might see the camp of Israel, as verse. 41. and be moved the more with compassion, seeing so many people, which he told him that they were ready to destroy, as Solomon Jarchi hath it.

And Balak offered oxen and sheep, and sent to Balaam and the Princes with him.] The Hebrew word here used signifieth killing for sacrifice, but the vulgar Latin readeth it only, he killed oxen, &c. which is by many expounded, to entertain Balaam with feasting for his more welcome. But because the heathen used to sacrifice at such solemn times of entertainment, and to make merry with the remainder of their flesh, it is rather to be held, that Balak here killed cattle for both these ends. For when the Moabites sacrificed afterwards, chap. 25. 2. they are noted to have feasted together, and to have called the Hebrews to their feasts. They began their feastings amongst Idolaters with sacrificing first to their gods, as times of sacrificing amongst the people of God were feasting times. Yet Philo speaketh of nothing, but of a most sumptuous feast now made, and whereas Balak is said to have sent thereof to Balaam, and the Princes with him, it is to be understood, that Balak to prepare for this feast had awhile left Balaam with the Princes that fetched him thither to accompany him, and now sent them in of his good cheer, which he had provided. This feasting and making merry was a notable means to make Balaam to forget the dangers and warnings past, and to incline to Balak’s request.

On the morrow Balak brought Balaam to the high places of Baal, that from thence he might see, &c.] The feast being ended, the next day betimes Balaam is carried to do his work, for which he came, the place, whereunto was the high place of Baal, that is, Baal-peor, the idol, whom the Moabites served; the word, Baal, signifieth Lord, and in this place of their Baal or Lord, they thought it fittest to offer sacrifice, and so that they should prevail the rather. The people shown now unto Balaam were all the children of Israel to the uttermost of them, so Lyranus, Tostatus, Rickelius, &c. for afterwards, when he was not permitted to curse them thence, Balak led him, where he might see but a part of them only: yet Philo saith, that he now shown him but a part of them; I subscribe rather to the first.

For the mystery of all this, Rabanus saith, that Balaam signifieth a vain people, and was a type of the Scribes and Pharisees, Balak exclusion or devouring, and figured out the devil desirous of the destruction of the spiritual Israel. For as Balak sought by Balaam to bring a curse upon Israel, and promised him great rewards, so the devil used them, as his instruments against Christ and Christians; and as Balaam pretended God, and to go according to his Word in all things, so the high Priests and Scribes pretended the law of God, by which he had deserved to die. Again, the asse figured out the people subject to the Scribes and Pharisees: for as they chastised by excommunications and sharp reproofs the people going out of their way unto Christ, so Balaam beat his Ass; and as the Ass notwithstanding would not be made to go forward by Balaam, but fell down, as it were, reverencing the angel, so this people stayed, wheresoever they met Christ and admired and honored him: and lastly, as the Asses mouth was opened to reprove Balaam, so the Lord opened the mouths of these to justify Christ against the Pharisees; as the blind man cured, Joh. 9. as the Asses eyes, so his were opened to see, that which they saw not, and so were the eyes of many more; wherefore the Lord saith, I thank thee, O Father, that thou hast revealed these things to babes, and hid them from the wise, 1 Cor. 1. 17, 18. they be the foolish that God hath chosen to confound the wise, the foolish like the asse.

CHAP. XXIII.

ANd Balaam said to Balak, Build me here seven altars, and prepare me seven bullocks and seven rams, &c.] Sacrifices were ordained of God, as a means for men to obtain his favor, Gen. 46. 1, 2. 1 Sam. 13. 9, 22. and that of the herd and of the flock, Lev. 1. and the heathen had learned of God's people to follow this way. Wherefore Balaam to obtain leave in favor to the King of Moab to curse Israel, will have these now prepared, thus abusing religious arts to horrible impiety contrary to the known Will of God. For the number of seven it was sacred, and therefore seven bullocks and seven rams are often spoken of, as 1 Chron. 15. 26. 2 Chron. 29. 21. Job 42. 8. Tostatus saith, that these sevens were appointed by him with reference to the seven Planets, whereby the Gentiles held, that all human affairs were governed, and that he looked into the entrails of the beasts slain to judge thereby. R. Ibn Ezra saith, that seven is a number of perfection, and R. Solomon, that it may be observed, that the holy Patriarchs are commemorated to have sacrificed seven times, Abraham, four, Isaac one, and Jacob two, to which he might have respect. But, as Tostatus saith, this is improbable, and that which he hath of the seven planets is not so certain, but rather the first, because Balaam pretended to be a worshipper of the true God. And therefore I hold not with some, that these sacrifices were intended to Baal, but, with Rickelius, to the Lord, who he knew was delighted with the number of seven, from whom he expected answer; see also for this, verse. 3. 17. Philo saith, that Balaam appointed Balak to offer these sacrifices, whilst he went aside to have an answer from God, but it is plain here verse. 2. that Balak and Balaam offered together, and also ver. 4. but whilst the sacrifice was burning, Balaam went aside, Balak and his Princes standing by still, as is shown, verse. 6. Balak stood by his sacrifice, as the manner was, to procure acceptance, if it might be, by his presence, but Balaam went to an high place alone, to observe in the mean season, if he could see any signs, he went to his enchantments, as we may see Chap. 24. 1.

Balaam being gone to see, whether the Lord would meet with him, he did meet him, as he expected, but he said not so unto him, as he desired, for he put a word in Balaam's mouth, which he coming to Balak again uttered, as followeth verse. 7.

Balak the King of Moab hath brought me from Aram out of the mountains of the east, saying, come curse me Jacob, and defy Israel. How shall I curse whom God hath not cursed?] Here that was fulfilled which was noted before, Chap. 22. 35. Balaam was only made an instrument to speak the words of the Lord, against both Balak’s and his own desire. When he uttered these words, it is said, he took up a parable, that is, a wise and grave saying, that it might be the more attended to. The place from whence Balaam is said to have come here, Aram, is Aram Naharaim in Mesopotamia, and therefore the Sept. render it, from Mesopotamia. One saith, that he is thought to have been of the lineage of Nahor Abraham's brother there. Josephus saith, he dwelt near Euphrates; and Jerome, in a city called Phatura, signifying an oracle, which interpreteth, from whence as my author saith, to the place of the vines, where the Ass spake, was 400 miles, and from thence to the high place of Baal 40 miles. But because Laban pursuing Jacob to Gilead, Gen. 31. 23. when he fled from Aram to Canaan, near to which the Moabites country lay, is said to have come from thence to Gilead in seven days; it is thought by some, that it could not be so much, but about four or five days journey only, howsoever, it was a long way to come for so wicked and vain an end. The Mountains of the East, that place was called, because it was eastward from Moab; the east is noted to be infamous for sorceries and divinations, Isaiah 2. 6. Some will have this country to be Damascus, being before called Hus, from Arams son Hus, and because the Hussites were the same with the Midianites, that Balaam was a Midianite; but this is confuted Deut. 23. 4. where he is said to have come from Mesopotamia of Syria.

Come curse me Jacob, and defy me Israel.] In these words Balak had not sent to Balaam, but they were words put into his mouth by God for further explication of Balaam's meaning. By cursing, Lyranus understandeth the evil of punishment; by defying, the evil of sin. Tostatus by cursing, an inflicting of evil; and by defying, a depriving of good, as being rejected and abominable. The Cald. for defy, hath, cast away, as abominable; for so Balak desired, that Israel should be filled with evil, and and removed far away from his coasts; but the word 〈 in non-Latin alphabet 〉 , signifieth to despise, to contemn or to detest.

How shall I curse whom God hath not cursed, &c.] Hebr. this is, How shall I curse? God hath not cursed, the word, whom, being left out. By this saying the Lord made Balaam an instrument to show the vanity of his own art, and how that Sorcerers can do nothing, but when God permitteth, so Isaiah 47. 12, 13. Here first the name 〈 in non-Latin alphabet 〉 , signifying strong, is used to set forth God; as if he had said, that in him only was all power, and men have none to do anything.

From the top of the rocks I see him, and from the hills, &c. the people shall dwell alone, &c.] By him, he understandeth the people of Israel, as one body, which he now saw from the high place, to which Balak had brought him, that he might curse them thence, but he was rather amazed in beholding them, and delighted, as knowing them by the Spirit to be the most blessed people in the world: the people shall dwell alone, that is, safely and securely, being distinguished always from other nations, as peculiarly chosen of God for himself; so the phrase is used, Jer. 49. 31. Deut. 33. 28. Josephus hereupon thus paraphraseth, O happy you, to whom God giveth large plenty of good things, and his providence for your continual guide and aid, because there is no kind of men, before whom ye are not to be preferred for the innocence of manners, and the study of virtue and honesty, who shall also have children more excellent to succeed you, &c. wherefore ye shall obtain the land, to which God sendeth you, and shall leave it to be possessed forever by your posterity, &c. The Chaldee will have their reigning over all nations here prophesied of at the coming of the Messiah; but erroneously.

Who can count the dust of Jacob, and the number of the fourth part of Israel, let me die the death of the righteous, &c.] By dust here, the children of Israel are understood, who God promised, should be innumerable, as the dust of the earth. Gen. 28. 14. thus the Chaldee, Who can count the little ones of the house of Jacob, of whom it was said, they shall be multiplied as the dust of the earth. The Sept. Who can count the seed of Jacob? Lyranus saith, that they are set forth by the dust, to denote man's original, which was out of the dust. Nazianzen saith, that they are compared to the dust, because now for their infidelity they are base, and scattered everywhere, as the dust by the wind: but there can be no such meaning here.

If it be said, God appointed the people sometime to be numbered and [Object.] distinguished into bands, how then is it said, that they cannot be numbered? Answ. as the stars cannot be numbered, yet God numbereth them, and calleth them all by their names; so the number of Israel is known to God, and when he appointeth, men may number them; but otherwise to attempt this is to sin as David proved; also the speech is hyperbolical, when the seed of Jacob is said to be as the dust.

and number the fourth part of Israel] This is spoken in regard of the distinction of the whole camp into four parts under four standards towards the four quarters of the world, Numb. 2. as he might see them placed, where he now stood.

Let me die the death of the righteous] Hebr. Let my soul die; because when the soul departeth out of the body, it is said to die, that is, not to vivify it any longer, or because the word soul, is put for the whole man; so Samson saith, let my soul die with the Philistines, that is, let me die; see also Ezech. 17. 17. Jonah 1. 14. Chap. 4. 8. By the righteous here are generally understood the Israelites; but some, as Lyranus saith, because the Hebrew verb is in the future tense, understand it, as a prophesy of his own death by the Israelites, as it fell out Chap. 31. 8. but both he and Tostatus reject this, and the second future in Hebrew is in the nature of an imperative, and therefore it is better understood imperatively, let me die, as the people of God die, that is, in his favor, that so I may live forever in his glory. Philo rightly, let my soul die corporally, that it may be numbered amongst the souls of the just, and be such as they are. Ambrose having expounded it thus, ad Chroma, allegoriseth also hereupon, Chap. 4. de bono mortis, Let my soul die the death of the righteous, that is, let it die and be buried together with the just by the putting off of vice, & taking the grace of the just, who everywhere in their souls and bodies, do bear about the mortification of Christ; wherein standeth remission of sins, the abolition of crimes, the forgetfulness of error, and the assuming of grace, the former is the plain meaning of the words. The Israelites are called the righteous; not that they lived without sin, for they were very rebellious, but because they were the Church of God justified by his grace, and for the righteousness taught and professed and followed by many amongst them, thus entitled, as the Church now for these reasons is called the holy Church, although there be many lewd livers herein. Balaam in this his speech did like many more since his time to this day, they would die the death of the [Note.] righteous, but they will not live their life, and therefore this desire in them is vain; for as the life is, so shall be the death, But herein is a plain testimony of the immortality of the soul, and of another world to come: for what else maketh the death of the righteous desirable, but their hopes at their death, whereas the expectation of the wicked then perisheth?

and let my last end be like his] The Sept. Let my seed be like his: the word is 〈 in non-Latin alphabet 〉 , signifying after; so that it may be indifferently expounded by anything or time coming after, and therefore of seed or posterity, the Greek Fathers follow the Septuagint, and Eugubinus standeth for this; neither do I see any reason against it, but for it: he wisheth as to himself, so to his posterity such happiness, as they and their posterity had; and this, saith the Gloss, was fulfilled in the Magi, that came out of the east to worship Christ, who were of his posterity, which although it be probable, yet it cannot so well be said, that this was a prophesy of it, because the first part was never fulfilled touching his dying the death of the righteous, which must be counted prophetical also, if the other touching his posterity be a prophesy. It is rather then to be held, that both these clauses are added by way of wishing further to express the happy condition of the Israelites, and their posterity after them.

Ferus upon these words, from the top of the rocks I see him, verse. 9. saith, that herein Balaam yielded a reason, why the people of Israel were blessed, viz. he looked up to the holy fathers, of which they came, with whom God had made a covenant of grace, and what is here said of Israel, he applieth mystically to the faithful under the Gospel, who are the true Israel of God, they are separated by faith from all other people's, and shall be most safe, and in their death most blessed, all others desiring the same blessedness in vain.

And Balak said to Balaam, What hast thou done, I took thee to curse mine enemies, and thou hast blessed them altogether.] As Balak’s, so the attempts [Note.] of all the wicked against God's faithful people shall ever be frustrated, and tend to their greater good, at which they shall gnash their teeth and pine with sorrow. Balaam to this answereth nothing, but that he must speak the words which God putteth in his mouth, hypocritically dissembling his desire to curse for reward, and pretending to be altogether for obedience to God, as all hypocrites do. Philo upon Balak’s words saith, I perceive that thou art secretly an enemy to me, and a friend to mine enemies, having no mind to curse, but to bless them, contrary to the faith, which thou shouldst have kept with me, when I have with so much trouble and cost brought thee hither, &c.

And Balak said, come with me to another place from whence thou mayest see part of them, &c.] Hebr. a part of him, speaking of the people, as one body, as Balaam had spoken before, v. 9. Balak thought, surely that Balaam seeing so great a multitude was amazed at it, and therefore durst not curse them, wherefore assayeth another way to have his purpose, by showing him a less company. He bringeth him then into the field of Zophim to the top of Pisgah, &c. This field is expounded the field of spies, and the Septuagint render it the scoutwatch of the field, where as Sol. Jarchi saith, a watch was placed to see, whether any enemies were coming against the city; the vulgar Latin rendereth it, an high place. It was most probably no proper name but an appellative, and therefore it is best to read it, the field of the spies; of Pisgah enough before, chap. 21. 20. Here again seven altars are built, and offerings prepared as before, and Balak is appointed to stand by, whilst Balaam went to meet the Lord again. But the Lord meeting him sent him back with other words in his mouth, which when Balak had inquired of him returning, he uttered thus: Rise up Balak and hear, hearken to me thou son of Zippor. God is not a man, that he should lie, or the Son of man, that he should repent, &c. Balak is bidden to rise up and hear for reverence to the word of God: for he stood before at Balaam's coming to him, but then he stood to his sacrifice, now he is bidden to rise up and stand to hear the word of God, and hereuponin other like places is grounded a tenet, that even the greatest ought to stand and hear the word of God, as Eglon the King of Moab rose up, when Ehud came with a message to him from God, and Jeremiah is bidden to arise, and Eusebius saith, that Constantine the great was wont always to stand to hear the word; and for this standing, are both Augustine tract. 19. & 112. in Johan. and Gregory, Moral. chap. 23. Serrarius saith, that they stand at the reading of the letters of great Princes, and at the reading of the Gospel: whereas it is said God is not a man to lie, it is meant to do contrary to that which he hath said, cursing those, whom he hath pronounced blessed; see the like speech, 1 Sam. 15. 25. the Cald. hath it, the word of God is not like the speech of the sons of men, who say and lie, see Rom. 3. 4. Jam. 1. 17. whereas he is said to have repented, Gen. 6. 6. and to have gone contrary to his saying, in sparing the Ninevites Jonah, 3. it is answered, that by repenting there is meant nothing else, but the changing of his work, which according to our capacity is called a repenting, and to the Ninevites he did not, as he said, because they were not as they had been, his threatenings are always conditional: for God knoweth how to change his sentence, saith Ambrose, if thou knowest, how to amend thy fault. Tostatus prosecuteth this point at large, giving six rules to know when any word coming from God is mutable or not, amongst which this touching his threatening word is one.

He hath not beheld iniquity in Jacob, nor seen perverseness in Israel, the Lord his God is with him, and the shout of a King is amongst them. For iniquity the Cald. hath here servers of idols, the word used in Hebrew is 〈 in non-Latin alphabet 〉 signifying all manner of iniquity and particularly idolatry, 1 Sam. 15. 22. Esa. 66. 3. so also Targum Jonathan applieth it, and the vulgar Latin, I have seen no idol, &c. the Septuagint, there shall be no painfulness or misery in Jacob, taking 〈 in non-Latin alphabet 〉 for the punishment of iniquity. For the word perverseness, Hebr. 〈 in non-Latin alphabet 〉 , it is also by the vulgar latin rendered image, and by the Septuagint labor, it signifieth either iniquity or the pain and labor, that cometh by it. But how did God see none iniquity in Jacob, or idolatry? Answ. Because he pardoned it, and did not impute it, as Psalm. 32. 1. Rupertus because the Israelites were full of iniquity, will have this mystically understood of the spiritual Israel, the elect. But if we follow the Septuagint understanding painfulness and labor, it will best agree, because this is the fruit of cursing, which should not be to them, as Balak desired. And the reason was because God was with them, and the shout of a King amongst them: this is spoken by way of allusion to the sound of the silver Trumpets, wherewith when the Priests sounded in the time of battle, certain victory was promised unto them, the fame whereof doubtless was already spread abroad, and of the victories thus obtained by them; see also 2 Chron. 13. 12. And the sounding of an alarm with these is called the shout of a King, that is of God, who was their King mightily protecting and fighting for them: for till Samuel's time, when they would needs have a King like other nations, he reigned over them; thus generally all Expositors. So that the sounding of trumpets amongst them even when they went to war, was as a joyful sounding in triumph after victory, so certain were they of prevailing against all enemies, what enchantments or sorceries soever were used against them, as is expressed verse. 23.

God brought them out of Egypt, he hath the strength of an Unicorn.] This is opposed to Balak’s complaint before going, when he sent to Balaam, saying, there is a people come out of Egypt, Chap. 22. 5. as if they had come of their own minds, being wickedly bent to destroy Kingdoms. Now they are said therefore to have been brought of God, as by the strength of an Unicorn, which breaketh through and destroyeth all things that stand against it: yea the Unicorn saith Albertus fighteth with the Elephant, and woundeth him with his horn and killeth him; he hath but one horn 12 foot long, or more, sharp like a sword, not hollow, but whole throughout, growing out of the midst of his forehead between his nostrils being in the diameter of an hands breadth: from his one horn he is called an Unicorn, and in Greek Rinoceros, from 〈 in non-Latin alphabet 〉 naris, and 〈 in non-Latin alphabet 〉 cornu, beca 〈…〉 his horn groweth, as it were, from his nostrils; of his strength, and how none can subdue him, it is spoken, Job 39. And therefore the comparison was most apt to set forth the power of God breaking through all things opposed in bringing his people out of Egypt, and to the possession promised them, so that whatsoever force or means were used against them by men or devils, should not prevail to hinder their progress. The Sept. render it, he hath the glory of an Unicorn. This is referred by some to God, by some to the people of Israel, and by some to both. Theod. Procop. and Apollinar. refer it to the people made thus strong and unresistible by God being amongst them. Tostatus, to God. Origen, Raban. Lyra. Rickel. Caje. to both, forth spiritual Israel, saith Origen, is like unto God and Christ in strength through faith: and Israel, saith Cajetan, had such strength in God, who was amongst them, which last I rather embrace. How the people of God are set forth by the same comparison, see Deut. 33. 17. Psal. 92. 11. & Numb. 24. 8. and sometimes the great power of the wicked is set forth by this comparison, as Psal. 22. 2. thou hast delivered or heard me from the horns of the unicornes. It is a wonderful thing, that is reported by some, of the Unicorn, that he can for his great violence by no means be caught, but a virgin being set in the place, where he rangeth, he seeing her forthwith layeth aside his ferity, and fawneth upon her, and lieth down by her, his head being placed upon her lap, and so sleepeth and is taken, but when he awaketh, finding himself taken, he falleth down forthwith and dieth. Herein saith Rupertus, Christ was mystically represented, who loved the virgin so to include himself in her womb, and so to be taken and to die, when as no force was able to bring him to this. And both he and Isidor by the comparison made with this beast, will have the Israelites worshipping of one God only set forth, as the unicorn hath but one horn, they being hereby made so unresistible. But Isidor addeth, that at length being puffed up, they neglected the Law of God, and raged against him and his Christ, whereupon is that said, Psal. 22. 21. thou hast heard me from the horns of the unicornes, being prophetically spoken of Christ. Gesner thinketh to be a fable, which is reported of the manner of taking the unicorn, because Aristotle, Elianus, Pliny, and Solinus write nothing hereof, but that the unicorn when he hath coupled with his female, groweth more gentle, and is taken, from whence that report might arise. Howsoever, we may gather [Note.] from hence with Rupertus and others, of what invincible strength the true faithful people of God are through God, as long as they adhere to him und his truth, 1 Joh. 2. 14. c. 5. 4. And the unicorn whose strength is in his horn, is, as Basil and Nazianzen have it, an apt emblem of Christ our head in whom all our strength lieth, and his in God his head. And hereunto Vincentius addeth, that the horn of this beast is a present remedy against poison, and therefore in Africa where the waters are infected by reason of the multitude of serpents there, the beasts are wont to follow the unicorn to drink, when he by his horn hath purged the waters, whereby he saith, Christ's Baptism thus sanctifying the waters to us is set forth.

Surely there is no enchantment against Jacob, nor divination against Israel, &c. the Cald. and Sept. For there is no enchantment, &c. making this a reason of that, which was before said touching the unicorn; as if it had been said, as the unicorn by his horn taketh away the force of poison, so God all power of enchantments, that they cannot hurt his people; and this reading is more according to the Hebrew 〈 in non-Latin alphabet 〉 for or because. The Cald. also for, against Israel, hath it, in Israel: but although the 〈 in non-Latin alphabet 〉 , may be so read, yet it may be also rendered against; and this is better, forsomuch as this is spoken to put Balak from all hope of doing anything against them by inchantmen •• ▪ yet the vulgar latin followeth the Chaldee, rendering the next words also thus, in due time it shall be said to Jacob and Israel, what God hath wrought, for these words, according to this time it shall be said of Jacob, &c. In Hebr. it is only 〈 in non-Latin alphabet 〉 , according to time, so also the Cald and Sept. that is, when opportunity shall serve, say some, the things, that God hath wrought, shall be spoken of; but I rather think, that 〈 in non-Latin alphabet 〉 denoteth the perpetuity, as time shall always be to the end of the world; so God's famous Acts for his people shall ever be spoken of to his praise. They that follow the vulgar Latin expound it, as opposed to the first part of the sentence, there is no enchantment or divination in Israel, thus, but in his time God will delare to them, what he will do, that is, by the Urim and Thummim of the high Priest, or by his Prophets, but thus the words are perverted; for it is not, what he will do, but, what he hath done. But the word 〈 in non-Latin alphabet 〉 , is better rendered, to Jacob, then, of Jacob: men shall always be telling them, what God hath done for them; and their Teachers shall remember them hereof to stir them up hereby to fear God, and to walk in his ways.

Behold, the people shall rise up as a great Lion, and as a young lion, &c.] The first word here, according to R. Kimhi, signifieth a great lion, the word 〈 in non-Latin alphabet 〉 Lebiah, coming from 〈 in non-Latin alphabet 〉 , an heart, because such are of great courage; and the next word, a lesser lion. Judah alone was sometime compared to a lion, but now all the people of Israel; the vulg. Latin hath a lionesse, but erroneously. Hereby the great power, that God would give to his people against their enemies is further set forth, which, as Cazkuni noteth, was verified the next year, when they had passed Jordan; and to this he specially referreth those words before, verse. 23. according to time it shall be said, &c. it is a prophesy of their victories over the Canaanites, against whom they should not proceed with the stoutness and courage of a lion.

He shall not lie down, till he eat of the prey, and drink the blood of the slain; that is, till he hath overcome them and taken their spoils; the Chaldee therefore hath it, he shall not dwell in the land, till he hath slain the occasion, and inheriteth the substance of the people. This was partly fulfilled in Joshua his time, Jos. 22. 3, 4, 8. and afterwards in David, 2 Sam. 22. 38. This is mystically applied by Origen, Rabanus and others, to the spiritual conquest of the faithful over sin and Satan, 1 Pet. 5. 9. 1 Joh. 5. 4. and of this Micah speaketh, using the same comparison, Mich. 5. 8, 9. but the proceedings in this warfare are altogether with spiritual arms, faith, hope, righteousness, the Word of God, and prayer, and in many sufferings, 2 Cor. 6. 4, 5, &c. Rom. 8. 36, 37. according to the example of Christ, who suffering like a lamb, overcame as a lion, Rev. 5. 5.

And Balak said to Balaam, neither curse them at all, nor bless them, Hebr. neither cursing curse him, &c.] When as he could not prevail to have Israel cursed, he would hinder him from being blessed. Balak despairing now of bringing a curse upon them, cried out, saith Philo, cease O man either to curse or to presage, go, it is better to be silent, then to speak unpleasing things. So the wicked cannot endure to hear the praises of the godly, as Saul envied David for this. Balak notwithstanding this ill success, which he had, would not yet give over attempting the same again; and therefore bringeth him to another place, if God would suffer him to curse them thence, viz. To the top of Peor, that looketh toward Ieshimon, and there again 7 altars, &c. are prepared. This was Balak’s third and last attempt, after which he gave over, as Satan tempted Christ 3 times, and then lest him. Peor was a place, where the Moabites worshipped the idol Baalpeor, o • which see chap. 25. 2. and here Jerome saith, the Israelites fell to the same idolatry with them. Philo saith, that Balak as if he had forgotten what was past, brought Balaam again, where he might see but part of the people: but doubtless he thought that God might as the devil, be moved to do that in one place, which he would not do in another, and therefore he bringeth him hither, this place being by those superstitious people accounted the chief, consecrated to the honor of their God, and so the most likely to prevail in. Tostatus thinketh this Peor to have been another top of the same mountain, upon which Pisgah was, and the description of it by looking towards Ieshimon, maketh it not improbable, for thus is Pisgah also described, ch. 2. 20.

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.