A Complete History and Mystery of the Old and New Testament
Sixthly, But because the Word [Aven] rendered Iniquity, signifies also and Idol, Isa. 66.3. and Beth-Aven, Hos. 4.15. an House of Vanity or Idolatry, and the other Word [Gnamal] rendered perverseness, signifies Labor, Toil, or Drudgery, such as is in Idolatrous Worship (as the Worshippers of Baal wounded themselves, &c 1 King. 18.28.) Therefore the Sense, that seemeth most approved of this Text, is, that God saw at this Time, no peccatum flagrans, no heinous Iniquity flaming in God's Eyes, and stinking in his Nostrils, such as Idolatry is (for the Golden-Calf worship was immediately (upon Moses 's return from the Mount) demolished) nor yet Adultery, to which Balaam afterwards brought Isarel by his Pestilent Counsel, and so put them under God's great displeasure, Numb. 25. when he saw none of his Inchantments could take hold of this People at this Time without those Provocations.
The Eighth Remark is, The blessed Estate of a People, consists principally in the presence of God with that People; herein chiefly lay Israel 's blessednest, which Balaam could not reverse with his cursing Inchantments, for 'tis said [His God is with him.] ver. 21 [No Nation was like them in having God so nigh them] Deut. 4.7. therefore, when Israel 's Idolatry had incensed the Lord to say [ I will not go up in the midst of thee, lest I consume thee in the way, &c.] Exod. 33.3. then Moses prayed [ Let the Lord go amongst us, &c.] Exod. 34.9. So that this Phrase [God is with them] signifies Israel 's State of Favor with God, without which they could have no fellowship with him, 1 Job. 1.6, 7. and while they, were under God's banner of Love, they were out of the Gun shot of Balak; and no less than Cannon-proof against all the Curses of Balaam: the same Sense hath Immanuel, Deus nobiscum, Christ with us; 'tis our great Privilege also to be a People nigh unto the Lord, Psal. 148.14.
The Ninth Remark is, The Presence of God gives not only Preservation to a People, but also Privileges them with Joy and Triumph over all their Enemies: Here Israel had likewise [The shout of a conquering King among them] ver. 21. Hereupon Abijah dissuaded the ten Tribes from warring against Judah, &c. saying [ Behold God is with us for a Captain General, and his Priests with the Silver Trumpets (Numb. 10.9.) sounding a Triumph, &c.] 2 Chron. 13.12. As the sounding of these Silver Trumpets (being of God's own appointment, &c. ) threw down the Walls of Jericho, Josh. 6.16, 20. represented by Rams-horns with a shout, &c. and discomfited Midian, Judge. 7.20. So the Joy of the Spirit of Christ ( the King of Saints, Rev. 15.3.) throws down the strong holds of Satan in us, and causeth us to Triumph in Christ over all our Enemies, 2 Cor. 2.14. Rom. 8.33, 34, 37.
The Tenth Remark is, Man's way is not directed by himself, but his steps are ordered by the Lord, Jer. 10.23. Psal. 37.23. Balak telleth Balaam, [There is a People come out of Egypt] Numb. 22.5. As if they had come from thence of themselves, and like a vast number of outrageous Robbers, they came to plunder other Nations, and to possess themselves of their Lands, where being Strangers, they had no just right, &c. wherein God is not in all his Thoughts, Psal. 10.4. for in all this, He concealeth, how God had of old promised the Land of Canaan to Israel, Gen. 15.18. and how the Canaanites Sins were grown now so great, that their Land would spew them out, Levite. 18.24, 25. nor speaketh He one word of Israel 's hard Bondage and injurious Oppressions in Egypt, for which God pitied them, and brought them thence by an high Hand, and out of Egypt called his Son, Exod. 4.22, 23. Hos. 11.1, &c. Hereupon God makes Balaam 's Mouth to answer Balak 's complaint of Israel 's Excursions out of Egypt, and their Invasions of other Countries, saying [God brought them out] Numb. 23.22. and again, the same words, Numb. 24.8. to show, that Israel 's motions were not of themselves, but of the Lord.
The Elventh Remark is, God gives his Church and Children, the strength of an Unicorn, ver. 22. and Numb. 24.8. in Balaam 's third Blessing, 'tis confirmed again: And ver. 9. with ver. 24. of Chap. 23. God gives them also the Courage of a Lion: The Strength of an Unicorn is great, Job 39.11. therefore the prowess of a People is set forth by this similitude, Deut. 33.17. this Beast is much commended in Scripture, Psal. 92.10 and 22.21. Job 39.9, &c. So God giveth the Strength of an Unicorn to his People, Psal. 68.36. by which they overcome the World, 1 Joh. 5.4. and the Wicked one, 1 Joh. 2.14. and Sin (as well as Satan) Rom. 6.14. He renews their strength so, that they run and are not weary, &c Isa. 40.31, and God gives them the courage of a Lion, making them bold as Lions, Prov. 28.1. and 30.30. this blessing of Judah, Gen. 49 9. is applied to all Israel, which are in Christ, the Lion of the Tribe of Judah, Rev. 5.5. 2 Sam. 22.38. as David did, so the Church shall do, Mic. 5.8, 9.
The Twelfth Remark upon Balaam 's second Attempt is, the Disappointment of it, being over-power'd by a Divine Power, and made as successess as was the first: Balaam acknowledgeth, ver. 23, 24. that his going to meet Inchantments these two times bypast to curse Israel was all in vain, because the Lord wrought for Israel, and would the next Year work more wonderfully for them in drying up Jordan, and demolishing the Walls of Jericho, and in conquering Canaan, &c. then did Israel (after his long couching in the Den of Egypt, and in the Wilderness ) rouse up like a courageous Lion, and devoured his Prey. This mad Prophet is made to Prophesy all these things, and therein to ascribe the Honor of all the Valiant Acts of Israel unto the Lord of Hosts, their noble exploits were not to be done by themselves, but by God for them, as in Psal. 44.1, 2, &c. accordingly, 'tis said, the Lord works all our works in us and for us, Isa. 26.12. God worketh in us both to will and to do, Phil. 2.13. and as he begins a good work in us, so he will perform it, &c. Phil. 1.6.
Here begins Balaam 's third Attempt, wherein three Particulars are observable, the 1. Is the Original. 2. The Organs. And 3. The Event.
- 1. The Original or Impulsive cause of this third Attempt was Balak 's Indignation, to which is opposed Balaam 's Apology in the Expostulation, ver. 25, 26.
- 2. The Organs, Instruments, or Means for promoting it, which were twofold, 1. The Transmutation of place again, ver. 27, 28. And 2. The Reiteration of Altars and Sacrifices, ver. 29, 30. Then follows
- 3. And Lastly, The Event thereof, which is expressed at large in Chapter the twenty fourth.
The First Remark upon the first Particular, namely the Original is, Balak 's breaking forth into a furious Frensy and Rage both against Balaam and against God himself, his Indignation now was so much incensed and increased, as both to the rejecting of his own Mercenary Prophet, and to the resisting (this second Time) the Revealed Will of the most High and Holy God, saying to the Soothsayer [neither Curse sIrael at all, nor Bless them at all] ver. 25. which Words bewrayed the King's wretched Spirit, for when he could do no Evil to Israel, He endeavors what he could to hinder them from all good: If Israel cannot be cursed, then let them not be blessed by thee: Whereas it cannot be in the Power of any Mortal Man, or Immortal Devils to divert or reverse the Divine Blessing, that God hath decreed to bestow upon his own People. If Isaac the Patriarch could say [I have blessed Jacob, yea and he shall be blessed] Gen. 27.33. How much less may the fear of Isaac (as God is called, Gen. 31.53.) and the God of Abraham, Isaac, and Jacob, say the same Words in vain, therefore doth Balak say here [nor bless them at all] for they are blessed, and shall be blessed, Mangre the Malice both of angry Men and of enraged Devils; God's gifts are without Repentance, Rom. 11.29.
The Second Remark is, Balak 's Prodigious [Peradventure it will please God] ver. 27. when he had no grounds to think or hope it, both Place and Practice being so displeasing to him, for his Practice was Charms, and Peor was a place of Idolatry. This Peor was the High Place, where the Moabites used to Sacrifice unto their Idol Baal, hence was it called Baal-peor, Numb. 25.2, 3, 18. and there they had a Temple called Bethpeor, or the House of their Idol, Deut. 3.29. this proved a fatal Place to Israel after this, when Balaam (after the disappointment of all his three Attempts) taught Balak to cast a stumbling-block, before them, Rev. 2.14. Numb. 31.16. separating themselves unto that shameful thing, Hos. 9.10. that shameless opening (as Peor signifies) for filthy Fornications, Jer. 11.13. hence Baal is oft turned into Bosheth, which signifies shame▪ as Judge. 8.35. and 9.7. 2 Sam. 11.21. and Esh-baal, 1 Chron. 8.33. is called Ish-bosheth, 2 Sam. 2.10. so 1 Chron. 8.34. with 2 Sam. 9.10. It was upon this Idolatrous Mountain, that Balak hoped to be heard of God in his Supplications this third Time with his new Altars and Sacrifices in a new place, saying [ Peradventure it will be right in the Eyes of God] though he need never think it, for He it not a God, that hath Pleasure in wickedness, Psal. 5.4. nor in wicked Abusers of Religion, in away so expressly contrary to the Will of God, and for the Destruction of his own People: As Balak was unwearied in his wicked ways attempting three Times to destroy the Church, just as the Devil (his Master) three Times attempted Christ himself in three several places without success: So Balaam was brought to acknowledge [that he must do God's Will] ver. 26. Though with no good Will at all: Thus Devils and Wicked Men must do God's Will, but oft full sore against their own: These were the hopeful Organs, Means and Instruments of an happy Issue.
The Third Remark is, The Event of this third Attempt, at large related, Chap. 24. where Balaam is over-ruled by the Spirit of God to bless Israel the third Time also, and was constrained likewise to lay aside His Inchantments (such as Pagan Diviners used, Deut. 18.10, 14. 1 Sam. 6.2, 6. and such as he had used in both his former Attempts for Cursing Israel ) when he saw they were not at all available with God, who was still resolved to bless his People: Nor was Balaam 's Heart at all changed, with the change of Methods, but as he went with Balak to Baal-peor (which a changed Heart would not have dared to do) so he now seems to be more resolved to Curse Israel, without God's leave, and whatever came of it, so he might Content the King: He therefore is said [to set his Face towards the Wilderness] where Israel lay encamped, not seeking a solitary Place, as before, to consult with God or Devil, but being fully bent to Curse, and nothing should prevent it; He steels his own Forehead, and as it were to prevent the Lord, he resolves to utter a Curse suddenly against his People. The Chaldee Paraphraseth, that he set his Face towards that Place of the Wilderness, where the Golden Calf was set up, as if looking upon that flaming Sin, He might for that Sin make bold to Curse Israel.
Inquiry, What kind of Spirit was it, that came upon Balaam and over-ruled him?
Answer, The Chaldee explaineth it, The Spirit of Prophecy from before the Lord rested upon him, which (as Sol. Jarchi noteth) was to keep him from Cursing Israel, and thus a Spirit of Prophecy came upon Saul to restrain him from harming David, 1 Sam. 19.19, 20, 23. this was but a common Spirit or Gift of Prophecy, which God gives to the Wicked and Rebellious, Psal. 68.18. and to those castaways, Matth. 7.22, 23. and to Caiaphas, Joh. 11.51. to such, common Gifts (though not saving) may be imparted: There be Dona Dei sine Deo, God gives gifts when not himself. 'It is sometimes said, the Lord came to Balaam, as he did to Abimelech, Gen. 20.3. and to Laban, Gen. 31.24. but 'tis never said the word of the Lord came to him, as to Jeremy, Jer. 1.4. and to the rest of God's Prophets: God never concredited his word to any but to his Prophets, of whom 'tis said always, that the word of the Lord came to them.
Now Balaam begins his Third Blessing of Israel in a large Parabolical Oration, Numb. 24. from v, 3, to the 10th, wherein the Prologue, or Prolegomena, the Subject, Matter, or Substance, and the Epilogue or Epiphonema are to be distinctly observed.
First, His Preface or Prologue, v. 3, 4. is his Exordium Attentionis, for moving Balak and the Princes to attend diligently unto those Oracles which lie was about to utter, saying, The Parable I now take up, is not any fiction of my own addle-brain, but it is the Oracle of God Divinely Revealed to me. [ My Eyes are now open, which were shut before] therefore I can speak it of a certainty that Israel shall be blessed; for what can be surer than sight? He is blessed, and shall be blessed, Gen. 27.33. I must and will stand to it, my eyes were indeed shut, that I could not see the Angel before the Ass, but now the Spirit of God coming upon me, hath opened the eyes both of my Body and Mind.
The First Remark from this prooemium is, The more a Wicked Man struggleth against the Revealed Will of God, the stronger resistance he frequently meets with, as did Balaam here.
The Second Remark is, Tho' Balaam had his eyes open to see the future blessed estate of others, yet was his mind so blinded still with avarice and malice, that he could consult no good for himself.
The Third Remark is, Because the Hebrew reading is [Thus saith the Man whose eye is open] not eyes; some Rabbins hence conjecture, that Balaam was blind of one eye. However, he was blind of that eye of his Mind.
The Fourth Remark is, This Diabolical Soothsayer falls into a trance, v. 4. equally with the Divine Prophets of the Most High God, as Abraham, Gen. 15.12. and Dan. 8.17, 18. and Ezek. 1.28. and 3.23. and 43.3. and Revel. 1.17. Thus Saul also had his rapture and falling down into an ecstacy, 1 Sam. 19.24. and all such as had extraordinary inspirations from an evil as well as a good Spirit, were thus transported.
The Matter or Subject of Balaam 's Oration (which is the Second Part) consists of three Particulars.
The First is, His Encomium of the Israelites, from v. 6. to the 10th.
The Second is, the expostulation of this mad Prophet with the malicious King, from the 10th ver. to the 15th. then
The Third is, Balaam 's double Prophecy, (1) Concerning Christ, relating to his Incarnation, Ancestors, and Kingdom, from v. 16. to the 19. and (2.) Concerning the Destruction of many Nations, some neighbouring to Israel as of the Amalekites, v. 20. of the Kenites, v. 21, 22. then of the Assyrians, Hebrews, Greeks, and Romans, v. 23, 24. From the First Part, to wit, Israel 's Encomium.
The First Remark is, An Hypocrite may see beauty and desirableness both as to the life and death of God's own People, yet never partake of either himself. Balaam saw the goodly state and holy life of Israel here, v. 5. as he had done their happy death, Numb. 23.10. like as a Surveyor of Lands takes an exact compass and account of other Men's grounds, of which he shall never enjoy one foot, &c.
The Second Remark from the First Particular is, Balaam Prophesyeth of Israel 's prodigious increase, and of the glory of its Kingdom, especially in David and Solomon 's Reign, but chiefly in our Lord Christ. All this he illustrateth by many Metaphors, as by Gardens, the most Fragrant and Odoriferous Trees planted by the Lord himself therein, as Psal. 104.16. and well watered with streams of a River to make all green and fruitful, v. 6, 7. to which the Scripture oft alludeth, in describing God's favor to his Church, as Isa. 58.11. and 61.11. Cant. 4.12, 16. Psal. 46.4. and 65.9. Jerem. 31.12. Psal. 1.3. but the Anger of God to his Church, makes her a Garden without water, Isa. 1.30. and 5.6.
The Third Remark from the First Particular also, is, He Prophesyeth likewise of Israel's Valour and Victories in the Conquest of the Amalekites, and their King Agag, 1 Sam. 15.8, &c Israel 's King (namely Christ ) Joh. 1.49. and 12.13, 15. being higher than Agag (the common name of Amalek 's Kings, as Pharaoh was of the Egyptians ) for Christ is higher than the Kings of the Earth, Psal. 89.28. amongst whom sometime that Agag excelled. And he foretelleth moreover that the Kingdom of Israel should be exalted by David and Solomon above all Kingdoms, but more especially by our blessed Redeemer, whose Church and Kingdom is above all Kingdoms, exceeding and excelling them both in grace, glory, and everlasting perpetuity▪ Isa. 2.2. Dan. 2.44. and Rev. 11.15. and that as the Kingdom of Israel did swallow up the Kingdom of Amalck (proud Haman being the last of that Race we read of in Scripture) even so the Kingdom of Christ will swallow up the Kingdom of Antichrist. Nor is this all that Balaam predicts, but also of the sublime peace and supine security of God's Church after her Warfare, she shall be able to hold fast all her Conquests, saying, Nemo me impune lacessit; none shall dare to rouse up this Lyon or Unicorn, who will break the bones of them that dare do so. We may well wonder at so many good words in the mouth of so bad a Man; 'tis no matter who is the instrument where God is die principal Agent: And lastly, this Sorcerer curseth himself, as desiring to curse Israel, therefore in God's account he did it, Qui, quia non licuit, noo facit, ill facit: v. 8, 9. with 7.
The Second Particular in the Oration is the Expostulation betwixt Balak and Balaam, wherein (1st.) We have Balak 's accusation of Balaam set off with those Circurmstances, (1.) The King's Anger, (2.) His smiting his hands together, (3.) Charges him with breach of Covenant. (4.) Discharges him, to be gone to his place; and (5.) Upbraids him with God's disappointing him of that honor he would have given him, v. 10, 11. Then have we (2dly,) Balaam 's Apologetical Answer for himself, wherein his Defense is (1.) Absolute, affirming that he had broke no Covenant, but had told his Messengers that he could not exceed the Command of God. (2.) He translates the fault from himself to the Lord, v. 12, 13. and (3.) That he might the more mitigate Bakak's Anger, he promiseth to give the King such pestilent Counsel (before his departure) as whereby Balak might do great damage to Israel in another way, v. 14.
The Remarks upon the Second Particular follow in order;
As First, From the Expostulation betwixt Balak, and Balaam; Balak 's smiting his hands was a sign of great grief and indignation against Balaam for such an unsufferable disappointment, therefore be claps his hands at him (in contempt) and hisses him out of his place, as 'tis said Job 27.23. and Lam. 2.15. thus the Prophet of God smote his hands together as a sign of his great sorrow for his Peoples great sin, Ezek. 21.14. and God himself is said to use the same posture, v. 17. as a sign of his great displeasure against their gross iniquities; but more especially God smites his hands at the Covetous Person, such as Balaam was, Ezek. 22.13. and God's smiting his hands at him for desiring dishonest gain, was far worse than Balak 's.
The Second Remark is, Balak being now disappointed of all hopes to effect or perfect his cursing and cursed purpose, leadeth not Balaam to any other place (as before) but turns him off with the deepest disgrace, bids him be gone out of his sight, flee to his place from whence he came, v. 10, 11. speedily pack out of my presence. N. B. God will make Wicked Men sooner or later to give over their wicked Enterprises, as he did Balak here, so that Balaam was forced to club wits with Beelzebub, how he might make God fall out with his People.
The Third Remark is, Balak said right in this, that God kept Balaam from unjust gain, but it was not for his sake so much as for Israel 's whom he would not have Curled, nor suffer Balaam to have wages for Cursing them; so that this mad Prophet, who ambitiously sought for Treasure and Honor, is sent away with shame, and without the wages of wickedness, which he loved and coveted; for the wicked worketh a deceitful work, but to him that soweth Righteousness, shall be a sure reward, Prov. 11.18, 19.
The Fourth Remark is, Balaam acknowledges he could go no farther to gratify Balak, though' he gave him an House full of Gold and Silver (yet would with all his heart have done it for an handful ) he could not go beyond the word of the Lord, v. 13. Thus God befools Balaam, letting out his Tedder for a time, permitting him not only to go along with the Messengers of Moab, &c but also to erect Altars, and offer Sacrifices, and to use Inchantments for three times, then pulls him back with shame and ignominy; Thus God oft suffers Wicked Men to carry the Ball upon their foot, 'till they come almost to the Goal, and then defeats them of their golden dreams, and highest hopes, as he did this wicked Couple, Balak had not his will, nor Balaam his wages, God made fools of them both, pulling that morsel out of their mouths, which they had almost devoured.
The Fifth Remark is, Balaam before his departure gave Balak that pestilent Counsel of seducing Israel to Idolatry, and Adultery, v. 14. and after put into practice, Numb. 25.1, &c. And though' Moses concealeth the Counsel in this place, because (as Chaskuni saith) Balaam said it to Balak in secret, yet afterwards God reveals and records it, Numb. 31.16. and our Lord relates likewise what this Advertisement or Doctrine of Balaam was in particular, Rev. 2.14. Balaam might assure Balak that at presen the was in no danger of Israel, for God had Commanded that they should not meddle with Moab, Deut. 2.9. but they shall subdue Moab hereafter; to prevent this evil, ensnare them, saith he, with thy Idols, &c. then God will become their Enemy. Thus Court Parasites propound to Princes, Suavia potius quàm sana Consilia, pleasing but pestilent Advice, and so do officiously mischieve them; yet Moab was destroyed after, 2 Sam. 8.2. and Jerem 48. at large.
The Third Particular of Balaam 's Extatick Oration which is his double Prophecy concerning the Rise of Christ, and the Fall of Nations, affords these Remarks;
First, From his knowledge of Mysteries he so much magnifies in himself, ver. 16. Balaam saith he had the knowledge of the Most High, that is, not so much knowledge as the All knowing God hath; but (as the Chaldee Paraphrast explains it) the most high God did illuminate him with this Prophetick knowledge; this Sentence is added here, more than was said in his Preface or Prologue to move attention, v. 4. yet this great knowledge Balaam had, was but Intuitiva Mentis, consisting in the speculations of his mind; it was not Directiva Vitae, not directing him to lead the life of the Righteous, that he might die the death of the Righteous; he knew but by hear-say, as a Blind Man knows Colour; the eye may be clear, when the hand or leg are lame with a Palsy, his light did but serve to light him into utter darkness, he rebel'd against his light, Job 24.13. and perished.
Balaam had so much light of knowledge, that (some say) he sinned the sin against the Holy Ghost, in giving such pestilent Counsel to Balak, v. 14, &c.
The Second Remarks, is from Balaam's Prophecy of the Kingdom of Christ, saying, [I shall see him but not now, I shall behold him, but not nigh] v. 17. Wherein he professeth, that he saw (by a Prophetick Revelation) the future Kingdom of the Church (the Israel of God • begun in David, but completed in Christ (the Son of David ) as if it were now present, though' the event were yet a great way off. Balaam might say thus, either (1.) In the person of his posterity, respecting those Wise Men (his Country-Men) of the East, who came to Worship Christ at his Birth, Mat. 2.2. and then saw him, &c. or (2.) He might speak it in his own person, that though he could not expect to see Christ coming in the Flesh, his first coming, in this life, but he should be sure to see him in his second coming to Judgment at the Resurrection, for then [Every eye shall see him, and they also which pierced him,] Rev. 1.17. Tho' Balaam here was Orthodox in this profession of his faith, yet had he no well-grounded hope to see Christ as Abraham did who saw him and rejoiced, John 8.56. Nor as Job did, who beheld him as bis Redeemer, &c Job 19.25.27. 'tis only the pure in heart that shall see him then to their comfort, Mat. 5.8.
The Third Remark is▪ The Rising-Star (he foretells) may partly be meant David who subdued Moab, 2 Sam. 8.2. Psal. 60.10. but chiefly 'tis Christ, who was ushered into the World by a Star, Math. 2.3. and calls himself the bright and Morning-Star, Rev. 21.16. who was not so bright and glorious at his first coming, but afterwards his glory increased to the brightness of the Sun, Mal. 4.2. the Disciples beheld the glory of the Father in him, Joh 1.14.
Thus the Jews of old understood this Star for the false Christ who rose among them in the days of Trajan the Emperor, and was called (in allusion to this very Prophecy of Balaam ) Bar- • ochab, that is, the Son of the Star, but he being after slain in Battle, the Jews seeing themselves deceived, called him Bar-chozibah, the Son of a Lye, or falsehood. &c.
The Fourth Remark is, [ A Scepter shall rise out of Israel, &c v. 17. is also a Prophecy of Christ's Kingdom, for Shebet, a Rod or Scepter, is the Ensign of Dominion, and Power of Government, the Sign being by a Metonymy set for the thing signified: Th •• s that Mighty Monarch held a Golden Scepter in his hand, Esth. 4.11. and 'tis said [The Lord breaketh the Scepter of Rulers,] Isa. 14.2. that is, their Dominions: So the Scepter of Christ's Kingdom is called a Scepter of Righteousness, Psal. 45.7. Heb. 1.8. and he shall Rule Nations with a Rod (or Scepter) of Iron, Psal. 2.9. wherewith he broke down the Dominion of Moab from corner to corner; as this was done literally by David, 2 Sam. 8.2. so Spiritually by Christ, in destroying all Idolaters (represented by Moab ) and Antichrist (their head) who (some say) was to be a Moabite, however, like Moabite, Mengrels in Religion.
The fifth Remark is; This Scepter of Christ shall conquer also the Children of Seth, which some suppose to be, (1.) The Name of some famous King of the Moabites, or the Name of some eminent City in Moab. (2.) Some take it, for all the Children of Adam, seeing Seth was the third Son of Adam, Gen. 4.25. Abel being slain; and all Cain 's Posterity drowned by the Flood; so that the Race of Mankind remained in Seth 's Posterity by Noah. (3.) Others take the Name Seth, not as a Proper, but as an Appellative Name, signifying such as were behind, that is, behind Balaam 's back, while he turned his face towards Israel, ver. 1. and those People behind Balaam 's back (while he stood in that posture) were the Ammonites, the Midianites, and other Oriental Countries, reaching so far as Euphrates, whom Junius and Tremellius call filios podicis, expounding Seth by Achor, pone, behind, Sons behind the Brich, &c.
The sixth Remark is; [ Edom, &c. shall be a possession for Valiant Israel, &c.] ver. 18, 19. This truth was foretold, Gen. 25.23. and fulfilled in part, 2 Sam. 8.14. ( Jacob being a Type of the Godly, and Esau of all the Reprobate) 1 Chron. 18.13. but more fully by Christ than by David, Isa. 63.1, 6. The accomplishment of which Promise David celebrateth, Psal. 60.14. Nor is this all that Balaam prophesies of Christ 's Conquests, but that he shall conquer the Remainders of the City, which some take for Rome, it being called (per Antonomasiam) the City, by way of eminency; as Christ over-turned Edom (which some Rabbins read Rome, ) Obad. ver. 21. And as he over-turned Rome Pagan, so he will assuredly do to Rome Papagan, and all Kingdoms shall be the Lord's, Rev. 11.15.
The seventh and last Remark upon the first pare of Balaam 's Prophecy concerning Christ, is, A bad Man, a mad Prophet, may make a very clear and comfortable Prophecy of the Messiah (as Balaam doth here) by whom he himself received no saving benefit: Hereupon one Expositor doth excellently descant, Thus the Church ( Christ's Garden enclosed, Cant. 4.12▪) may be watered through a wooden Gutter: The Sun may give its comfortable Light through a sluttish Window: The fruitful Field may be well sowed with a dirty hand: The Bell▪ may call us to the Church, though' itself never enters in, but by its sound: The Well may yield excellent Water, though' it hath much Mud at the bottom: To which I add, Noah 's Carpenters may make an Ark for the saving of others, yet themselves perish in the Deluge. Your Way-marks (where one great Road divides itself into two Ways leading to several Cities, &c. ) may direct the Traveler into his right Road, yet the Way-mark itself never stirs out of its place; and a Candle may give light to the Laborers, yet burn itself away, &c. Some save themselves, and them that hear them, 1 Tim. 4.16. Some themselves, and not others; some others, and not themselves; and some lastly neither save themselves nor others.
Now follows the second part of Balaam 's Prophecy concerning the Destruction of many Nations that set themselves in opposition to Christ, and his Kingdom, and he begins (1.) With Amalek, ver. 20. He looked on Amalek, the Posterity of Esau, Gen. 36.12. from whence is
The first Remrrk; That as the sight of Israel stirred up that spirit of Prophecy upon Balaam on the top of Pisgah, to pour out a blessing on them, ver. 2. So the beholding of this wicked Amalek did occasion him to utter God's Curse and Judgment upon them here.
The second Remark hence is; They that are first in the wicked Deed, shall be also first in the woeful Doom. As Amalek was the first of the Nations that waged War against Christ in his Conduct of his Church through the Wilderness, Exod. 17.8, &c. So they are the first here that are doomed to utter destruction. Because Amalek had not the fear of God before his Eyes, Deut. 25.18. but was acted by that old Enmity betwixt Jaeob and Esau, whose Grand-child Amalek was, therefore the Lord threatened their Ruin, Exod. 17.14. laying his hand upon his Throne, and swearing to effect it, ver. 16. As Israel was the Lord's first-fruits, Jer. 2.3. and therefore by him blest and preserved: So Amalek being the first of those wicked Nations, is devoted to destruction, fulfilled in part by Soul, 1 Sam. 15. and by David, 2 Sam. 8.2, &c. and after by Mordecai in Haman, the last of that Race we read of in Scriptures, Esth. 7. but spiritually by Christ, &c.
The second People Balaam prophesied against here, were the Kenite • , ver. 21, 22. As Amalek was the principal Nation (so Reshith Goim may be rendered) for they were generally a People of Robust Bodies, and of most Martial Minds, therefore they led up the Devil's Front or Van-guard against God's Israel, whereby they did but come forth to fetch in that Divine Doom, and final fate of their perishing forever. Tho' the Amalekites did for a long time after this Flourish, and were Famous for Warlike Atchievements among the Neighbouring Nations, yet at the last all their Splendor did dwindle away into Smoak, as if there never had been such a Nation. Thus Deus tarditatem supplicii gravitate compensat; though' Divine Justice have sometimes but leaden feet (in its coming slowly) yet hath it Ioon hands, and strikes home and dead, when once it cometh. So the Kenites are the second People in this dismal doom, because they dwelt among the Amalekites, whom Saul bid depart, 1 Sam. 15.6.
The First Remark concerning those Kenites is, Some suppose them to be descended of Kain ( Adam 's Eldest Son) because Kain is named, v. 22. but that cannot be, for Kain 's Posterity were destroyed by Noah 's Deluge: That Kain mentioned, v. 22. may be the Name of some Famous Progenitor of those Kenites descending from him, or the Name of some City of Note where they dwelt: But others do better suppose them to be Midianites, of the Posterity of Jethro, who returned into Midian when he left Moses, Exod. 18.1, 27. Numb. 10.29, 30. Judge. 1.16. and 4.11. some of which in Sau • 's time had built their Nests among the Rocks (as Eagles, Obad. v. 4. Habak. 2.9.) as is here expressed [Veshim Bashelang Kineka,] alluding to the name Kenites; to those Saul said, get ye down from those strong habitations, trust not in them, nor look on them as inaccessible, for 'tis a part of Amalek, accursed of God.
The Second Remark is, Such as would escape the punishments of the Wicked, must separate themselves from their Company and Fellowship, 2 Cor. 6.17. Revel. 18.4. Isa. 52.11. Thus those Kenites are commanded by Saul with much earnestness [Go, depart, get yon down from among the Amalekites,] 1 Sam. 15.6. that is, shift your habitations, lest you perish with your evil Neighbors, as Hamath did by lying so nigh to Damascus, Zech. 9.2. the words, v. 22. are in Hebrew thus, [Ki im Jiheieh lebagned Kain] which we read [Nevertheless the Kenite shall be wasted.]
It may be rendered thus Paraphrastically, If Cain ( Abel's Murderer) was banished from his habitation, &c. Gen. 4.14, 16. then thou Kenite shall not forever abide in thy habitation, though' thou hast roosted thyself among the Rocks; 'tis an Irony [thou shalt be Conquered.]
The Third Remark is, The wonderful word of Prophecy that God put into this Mad Prophet's mouth concerning those Kenites in those words [Until Ashur shall carry thee away Captive.] the Hebrew [Gnad ma Ashur Thisbeka,] our Margin reads it, How long shall it be e're Ashur carry thee away Captive? The time that Balaam thus Prophesied was in the year of the World 2553. and the accomplishment of this Prophecy was about 3416 year of the World, when God sent Nebuchadnezzar against the Jews, and against all those Nations round about, Jer. 25.9. 2 King. 25.11. those Kenites then dwelling nigh unto them, and therefore Balaam might well break forth into these words [Who shall live when God doeth this?] v. 23. intimating hereby the great and grievous calamities of that time, wherein the Assyrian (that overflowing Scourge and Rod of God's Wrath ) Isa. 10.5, &c. should surely sweep all before him, and woe to Sinners that are alive in that day; as few shall desire to live and see it, so few shall survive and over live it.
Lastly, Balaam foretells the falling fate of other Nations, as of the Assyrians, of the Hebrews, of the Greeks, and of the Romans, v. 24. so that his Prophecy reacheth from his own time, to the World's end.
The First Remark concerns Ashur or the Assyrians, the first of the four Great Monarchies called by Daniel the Golden head of the Image, Dan. 2.32, 38. the Ships from the Coasts of Chittim (mentioned also in Dan. 11.30.) some suppose to be meant the Romans, and so the Chaldee here expoundeth it, and the Old Latin Version reads it from Italy; but others say, that Chittim (the Son of Javan, the Son of Japheth, the Son of Noah ) Gen. 10.4. his Posterity seating themselves in Greece and Italy, therefore Chittim is taken sometimes for the one, and sometimes for the other; and here it must be meant of the Greek Alexander the Great, who is said to come from the Land of Chittim, 1 Mac. 1.1. who subdued this Golden-Head the Assyrian Empire, and the Silver Breast, that of the Med • s and Persians which succeeded it; yea, and the Romans (who were Italians ) often infested them, and finally overthrew them by the Wars of Vespasian, and Titus, Joseph. de bel. Jud. Lib. 7.
The Second Remark concerns the Hebrews, the Posterity of Heber, Gen. 10.24, 25. Exod. 1.15, 16, &c. All the Tribes of Israel descended from him. [ The Ships from the Coast of Chittim (saith Balaam ) shall also infest the Hebrews. ] If we take Chittim for the Grecians, the Jews were much wasted by the Greeks, Antiochus, &c. Dan. 8.11. and 11.30, 31, &c. Or if we take Chittim for the Romans (it being used for either as above) those under Pompey the Great, but especially under Vespasian, and his Son Titus, waged War against the Jewish Nation, and wasted it.
The Third Remark concerns the Greeks (who were one part of Chittim ) He also shall perish, for so the Grecian Empire was wasted by the Roman Armies; that fourth Kingdom of Iron broke in pieces the three of Gold, Silver, and Brass, Dan. 2.31, 32, 49.
The Fourth Remark concerns the Romans, who came from Chittim as the Grecians did, of whom Balaam Prophesieth, [he likewise shall perish forever] v. 24. that is, the Offspring of Chittim, both the one and the other, as sure as the Grecians were ruined by the Romans, so sure the Roman Kingdom (now in being) shall be ruined by the Kingdom of the Stone, &c. Dan. 2.44. and then will begin the Kingdom of the Mountain, which should fill the whole Earth, Dan 2.35. and it shall stand forever, v. 44, 45. Divine Vengeance is doomed against them as their due, for afflicting Heber 's Posterity, whereof Christ was the Chiefest, Luke 3.23▪ 35. and our Redeemer was killed by Pilate the Roman Deputy; since that time Rome hath languished both by her own intestine Broils, and by the Goths, Vandals, and other Barbarous Nations, but more especially it shall perish forever under Antichrist, who, Reigning there, hath been long afflicting Christ in his Members. The Roman Empire is now much impaired by the Papacy, though' that Usurping State doth continue, yet is it much weaker than it was before, while it stood upon Legs of Iron, but now is divided into feet and toes, partly Iron, and partly Clay, partly strong, and partly broken, Dan. 2.41, 42, 43. one part is the Kingdom of the Pope in the West (he whom we now call the Emperor hath now little or nothing to do with the Empire which was at Rome ) the other part is the Kingdom of the Turk in the East, before whom three of the horns of the Roman Empire have been routed out, Dan. 7.8. As the Kingdom of the Turk doth labor with nothing more than with its own weightiness, it hath been a long time soundly battered by the Venetians, but now of late much more by them in Conjunction with the Imperialists, taking great advantage by the Turk's intestine Divisions, and now it is become such a tottering Kingdom, as if the Skirts of the Sixth Vial were falling down upon it: So the Kingdom of the Pope declineth also apace, and shall do more and more every day, according to that old Distich.
Tho' they endeavor by mingling Marriages to reunite their own intrinsic Divisions, yet can that as little be done, as Iron can be mixed with Clay, they may cleave for a while together, but they can never incorporate one with another.
The Fifth Remark is, Thus God makes the mouth of this mad Prophet to Prophesy of the four Great Monarchies (though' not so distinctly of them as Divine Daniel did) all which had their times and their turns, yea their Ruin as well as their Rise and Reign; here we have in few words the whole sum of the Scriptures. Thus Balaam as he began with blessing of Israel, so endeth with the destruction of all their Enemies, and pouring out God's Curse upon them, God by his mouth confirmed the promises made to Abraham, and to his seed forever; all which are accomplished in Christ.
The Sixth and last Remark is, The closure of this last attempt, Balak and Balaam (being both of them over-powered and over-witted by the most Wise and Almighty God) are constrained to give up their Cause for lost, and to give over any further or fourth Attempt, just as their Master Satan did in his Temptations against Christ, Mat. 4.10, &c. So here Balak went his way without having his Will, and Balaam went his way also, without having his Wages, v. 25.
There is no doubt but Balak returned to his Palace as much grieved in his mind for this his so notorious disappointment of Cursing Israel, as Ahab was, when disappointed of Naboth 's Vineyard, who then went to his house (all off the hooks with discontent,) and being sick of the sullens (as we say) lay down upon his Bed, and turned away his face (as not caring to see any, or to be seen of any one) and would eat no bread (as if resolved to starve himself, 1 King. 21. v. 3.4) The like may well enough be supposed of Balak, for his Carnal Mind ( at enmity with God, Rom. 8.7.) was an empty House well enough prepared for the Devil of discontent to take possession of; and whomsoever such an unclean Spirit doth possess, it maketh his heart a little Hell. 〈 in non-Latin alphabet 〉 , Hell, is derived from 〈 in non-Latin alphabet 〉 , to trouble; Troubled Souls have an Hell upon Earth. But the greater doubt is, whither Balaam went; 'tis said of him, [Halak ledarko, abijt in viam suam,] v. 25. whereof are Three Opinions and Interpretations.
First, That Balaam went away with a purpose only of returning into his own Country; for Men are said to do, what they only purpose and endeavor to do, Exod. 8.18. Numb. 14 40.
He purposed to go home, but was detained by the Midianites, amongst whom he was after slain, Numb. 31.8.
Secondly, That Balaam did indeed return home into Mesopotamia his own Contrey from whence became, but as soon as he heard Tidings of the Plague, which had broke in upon Israel by his Cursed Counsel, He returned again to Midian to receive Money of the Midianite Princes, so saith Charkuni on Numb. 31.8.
Thirdly, That Balaam is here said to return to his Place, signifying only, how God disappointed all those three Plots and Practices, both Balak and Balaam were sent away home with a flea (as we say) in their Ears, and like Fools as they came: Balaam returned (re infectâ) and could not Curse Israel, but poured out most direful Denunciations of Woes and Curses against the Enemies of Israel; However, before his Departure, he gave that Pestilent Counsel put into Practice, in Numb. 25. as is explained, Numb. 31.16. 2 Pet. 2.15. Jude ver. 11. Rev. 2.14.
Numb. 25. Herein is declared the last and worst Impediment of Israel in their way to Canaan; wherein are two General Parts,
1. The Objecting or Exposing of this Impediment, by bordering Enemies, in all its Circumstances, 1. Where and when, ver. 1.2 By whom, or what Persons, to wit, the Daughters of Moab and Midian, ver. 1, 17. 3. By what Means, namely, calling them to their Sacrifices, ver. 2.4. In what Matter, to wit, they polluted Israel, both with Corporal and Spiritual Fornication, ver. 1, 2, 3. And 5. By what Author, that is, by the crafty and cursed Counsel of Balaam, Numb. 24.14. and 25.17. and 31.16 where Moses speaks fully to it.
2. There is the Removing of this Impediment, two ways,
1. By punishing the seduced Israelites, both Princes and People, from ver. 4, to 17. described at large both in the General upon all the peccant Princes, and in special upon Zimri, who dared God to his Face, when the Body of Israel was lamenting this Provocation, ver. 6.
2. By punishing the Authors of this Seducement, namely, the Midianites, denounced only here, ver. 17. but Executed, Numb. 31. at large.
The First General Part (which is called, the laying a stumbling-block in Israel 's way, Rev. 2.14.) affordeth us many Remarks.
The First Remark is, Now is Israel brought through the Wilderness to the forty second and last Station or Mansion, in that dry and doleful Desert; For 'tis said [they abode in Shittim] ver. 1. that is, in the Plains of Moab, called Abel-shittim, Numb, 33.48, 49. The Hebrews using to omit the former part of their Compound Names, as Hermon for Baal-Hermon, Judge. 3.3. Tholad, 1 Chron. 4.29. for El-Tholad, Josh. 19.4. and Nimrim, Isa. 15.6. for Beth-Nimrim, Numb. 32.36. So Shittim here, being their last Stage, wherein all that is Recorded from hence (concerning Israel, until Moses 's Death, and Joshua 's removing them to Jordan, where they passed over to Gilgal quite through the Book of Deuteronomy, and Josh. 2.1. and 3.1.) was transacted in this last Station. Hereupon God in after-times minded Israel to remember the things that befell them from Shittim unto Gilgal, Mic. 6.5. Abel was added to Shittim, because Israel sadly lamented their great Sin there, as Abel signifies.
The Second Remark is, When all the former Plots and Diabolical Practices of Balak and Balaam (to withdraw God's Favor and Blessing from his People) prevailed nothing; then a new measure is taken by Balaam to put a stumbling-block before Israel, to withdraw them from their Obedience to God, that they falling into Sin, might bring a Curse upon themselves (which He could not do by all his Inchantments) and thereby perish: Thus when no Art or might will do, the Devil hath other Tools in his Budget to do it, &c.
The Third Remark is, The Devil taught Balaam to lay this Temptation, of exposing the comeliest and most beautiful Women of Moab and of Midian in an interview to Israel, well-knowing, that no one means hath more enriched Hell, than fair Faces exposed to lustful Minds, that have no Government of themselves in the fear of God, Gen▪ 20 11. and 39.9, &c. And that this Temptation might prove the stronger, and more prevalent in debauching the more People of Israel, the Daughters of Midian were twisted with the Daughters of Moab, ver. 1. as appeareth from ver. 6, 17, 18. and Numb. 31.16. by this very means Solomon the Wise did fall, 2 King. 11.1, 4.
The Fourth Remark is, When the Adversary cannot Conquer by force, he will endeavor to Compound by amicable pretences, &c. Thus the former intended War of Moab against Israel, proving ineffectual by a Divine Interposition, 'tis now here turned into a pretended Peace, and a feigned Friendship: Victory is oft gained by Fraud, when it could not be obtained by Force, and Craft can oft prevail when Cruelty cannot: Feasting is here prepared instead of Fighting, and the Daughters of Moab and Midian must be the Invitors of the Israelites unto this projected Feast, where the Table became such a dismal Snare, and such a direful Trap, Psal. 69.22. and where the Women of Moab and Midian proved Victorious Warriours over Israel 's Men of War, so that though it be but an Apocryphal Resolve, that Wine and Women are stronger than Men, yet is it too often found a Canonical Truth by smarting Experience: The weaker Vessels prevailed over the stronger, more by their Fraud and Flattery, than the stronger Vessels could do by their Force and Fortitude.
The Fith Remark is, Those strange Women invited the Men of Israel by their Glib Tongues and fair Faces (for Vatikrein, Hebrew, is of the Feminine Gender, ver. 2.) to eat of their Meat, which was sacrificed to Idols, and so committed Idolatry with them, They are the Sacrifices of their Dead Idols, Psal. 106.28. By the Dead is meant Idols, unto which the Scriptures do oppose the living and true God, Jer. 10.9▪ 10. 1 Thess. 1.9. and to partake of Idolothyts or Meat sacrificed to Idols is Idolatry, 1 Cor. 10.18, 19, 20. which is a Sin, that God in a special manner had forewarned Israel of, Exod. 34.14, 15, 16. though the Woman be but the rib of the Man, yet Satan oft climbs up by the Rib to the Heart and Head.
The Sixth Remark is, Idolatry and Adultery are Twins and Sister-Sins, the former is Fornication Spiritual, as the latter is Corporal Fornication: And this brought the Israelites to that, for it may well be supposed, that those tempting Tools (the beautiful Bauds) offered to prostitute the use of their Bodies upon this Condition, if the Fornicators would worship their Idols with them: Some say, that in one and the same Act of Fornication, they did worship their Idol Baal-peor, Hebrew, the God of opening, namely, opening their Nakedness, which is the more probable, if Baal were Priapus, as Jerome, Theophylact, Masius, Ribera, Montanus and Andrichomius do suppose, for it was the abominable and shameless service of Priapus, as soon as the Sacrifices were ended, promiscuously, like brute Beasts, to satisfy their Lusts, &c. Thus here 'tis said, Israel bowed down to their God's, ver. 2. called shame, Hos. 9.10. These two Sins met together in one Act, as oft do Vice and Impudence.
The Seventh Remark is, Men may go far towards Heaven, and have many deliverances in their way, yet fall foully into heinous Sins, to provoke God so, as to make them fall short of Heaven. Oh stand and wonder, that Israel should be thus left of God to themselves in sinning those two heinous Sins, when upon the very borders of Canaan; their Preservation for forty Years, was but a Reservation for this present and worst Judgment. Thus those double Sinners of Israel ( Idolaters and Adulterers ) whom God had guided through the Wilderness for forty Years, who had seen God's wonderful Works all along, and felt his Punishments both for their own, and their Fathers Sins, and who were delivered from many Enemies round about, and now ready to enter the Promised Land (a Type of the heavenly Canaan ) yet now abiding in Abel-Shittim (their last Station) they provoked the Lord to anger, ver. 3. and the Plague broke in upon them, Psal. 106.29. which cut them off, and so prevented them of entering Canaan, Heb. 3.16, 17, 18, 19.
The Eighth Remark is, Man's sinful self is his worst Enemy: Though the Devil be the greatest, yet our own wicked Hearts are the worst Adversary: Neither Balaam, nor his Master Beelzebub could by any means bring Israel under the Wrath and Curse of God hitherto by any Inchantments or otherwise, yet when the Temptation of Satan met with, and drew out the Corruption of those wicked Israelites (through the Pestilent Counsel of Balaam ) then did they take Fire, and fell into those aforesaid soul Sins, which, by their own default, brought them both under the Wrath and Curse of God by their own Corruption.
The second Part now follows, namely, the Removing of this Impediment, or stumbling block; which was twofold, 1. Either mediately, by Man is Justice excecuted. And 2. Immediately by God himself in the Plague. 1. The principal Men, that were Ring-leaders in the Transgression, were in the General, sentenced to be hanged by the Judges of Israel, who had not defiled themselves. 2. Zimri, a Captain, in particular was slain by Phinehas.
The First Remark from hence is, Though Moab and Midian with their Daughters were the main beginners of this abominable Mischief, yet God first beginneth to punish and purge his Church, for God begins at his Sanctuary, Ezek. 9.6. and his Judgments must begin at the House of God, 1 Pet. 4.17. notwithstanding, they do not end there: The Midianites must not expect to pass unpunished, for God gives Order to destroy them, ver. 17. and Chap. 31.2. the Reasons why they, and not the Moabites, do follow upon ver. 17. for they were chief in the Mischief.
The Second Remark is, The greatest Grandees of the World ought not to be exempted from the stroke of Justice, for 'tis said here to the Judges of Israel, [ Hang up those Heads, or Princes of the People ] ver. 5. their greatness and Grandeur shall not bear them out, or protect them: Potentes potenter torquebuntur, Chief Men shall have chief Torments. They shall die the accursed Death (as Hanging was, Deut. 21.23.) those dissolute Chieftains, brought this curse upon themselves, and as they had sinned publicly, so they suffered publicly before the Lord in the Face of the Sun, so forever to be remembered, Mic. 6.5.
The Third Remark is, When Impartial Justice is executed upon Sinners (gentle or simple) to the Extirpation of Sin out of Church and State, then the fierce anger of the Lord is turned away from that People. God is a God of such pure Eyes, as he cannot look upon Sin, but he must loath it; He cannot behold it, but he must punish it, Hab. 1.13. and to do Justice and Judgment (without partiality) is more acceptable to the Lord than Sacrifice, Prov. 21.3. Especially upon Delinquent Princes, who Sin with a thousand Hands, as they are public looking-glasses for People to dress themselves by.
The Fourth Remark from ver. 6. Prince Zimri had surely hatched his Heart over with the highest Impudence of Hell, who was so brazen-Browed, as not to be Content (with the common People) to commit Fornication without the Camp or Tents of Israel, but he [Bo va Jak • ebb el Achau eth hammidianith, Hebr.] brought his Whore Chozbi into the Camp among his Brethren, not only to incite them to the like lustful Lasciviousness, but also daringly to outface God himself ( who walked in the midst of the Camp, Deut. 23.14.) with his notorious Fornication, void of all shame to be seen in the Act both by God and Men.
The Fifth Remark is, Zimri 's wicked Act is aggravated also with other notorious Circumstances, that he a Prince (who should have shewn a better Pattern to the People) dared to commit this lewd filthiness among his People, while they were bewailing the sad Judgment of the Pestilence now raging among them, ver. 6. so that his sinning with such an high Hand, shown his Contempt, not only of Moses and the Congregation, but of God himself and his Judgments, and so of all Religion, yea and with a profligate purpose (as some say) to stir up the People to an open Rebellion.
The Sixth Remark is, The extraordinary Motion that came upon Phinehas, to perform that Heroic Act of executing Justice, upon those filthy Sinners in the sight of Moses, and of the Congregation (weeping for the Sin and Punishment, in the matter of Baal peor, ver. 3.) they were taken as the Adulteress, Joh. 8.4. 〈 in non-Latin alphabet 〉 , in ipso furandi Actu, in the very Act of Theft. This Fact of Phinehas, ver. 1. who was but a Priest's Son, and no ordinary Magistrate, and not proceeding judicially with those Malefactors, but thrusting a Prince of Israel, and a Princess of Midian through their Bodies with his Javelin so suddenly, giving them no Time for Repentance, may seem blame-worthy in the Eyes of Men, but this was done by no private Authority of Phinehas, but either by the appointment of Moses, ver. 5. in whose sight the Sin was committed, ver. 6. or by an extraordinary Motion of the Holy Spirit, as Ehud 's Case was in the slaying of Eglon, and therefore not to be made any Rule of Practice, &c.
The Seventh Remark is, That this famous Fact of Phinehas his Justice (in slaying those two infamous Sinners, even in the midst of the flagrancy of both their Lusts) might not be misjudged by any Man afterwards; therefore God himself both justifieth, and rewardeth it here, ver. 11, 12, 13. as an Holy Work done by the Motion of his Holy Spirit, and for a farther Divine Testimony of the Vindication of Phinehas 's Fact, God withdrew his destroying Plague upon it from the People, ver. 8.
The Eighth Remark is, Twenty and four thousand died notwithstanding, before the Plague was stayed, namely all the Men that had followed Baal-peor in those two Sister Sins, ver. 9. compared with, Deut. 4.3. and whereas the Apostle mentioneth but three thousand destroyed, 1 Cor. 10.8. this is thus reconciled. The Apostle speaks only of the three and twenty thousand People, that did fall by a Divine Hand in the Plague, the other thousand of Princes were hanged by Human Hands, ver. 4, 5. the latter for giving an evil Example, and the former for taking it: 'It is a Poor Plea for People to excuse their Sins, by alleging the example of their Superiors. If they dare Sin together on Earth, they shall also burn together in Hell.
Thus are we brought to the second General Part, namely, the removing of this stumbling-block or Impediment, partly by the hanging up of the guilty Princes by the Hands of Men, and partly by the cutting off of the guilty People in the Plague by the hand of God, but more especially, by this Heroic Act of Phinehas in executing Impartial Justice upon a Prince of Israel, and a Princess of Midian, which affords these Remarks.
The First is, God himself puts this peculiar Honor of staying the Plague (when he was about to destroy the whole Camp) upon this Fact of Phinehas, saying [He hath turned my Wrath away] ver. 10, 11. because He was acted with the same Zeal for God's Glory and Israel 's good, as God himself is acted with for them, and feared not to loose his Life in God's Cause, by putting to Death a Prince and a Princess in the very flagrancy of their Lust at one blow. There is such an Accent and such an Emphasis put by the Lord upon this Act, (as the Jewish Rabbies observe) that here they begin the forty first Section or Lecture of the Law, or (as Vatablus saith) the seventh Section of the Book, which they call Phinehas: Moreover it teacheth us, That Zeal of Justice in the Cause of God, is an hopeful means to remove God's Wrath from, and to procure his Mercy to Man, Psal. 106.30. Thus David also made an Atonement by doing Justice on Saul 's House, 2 Sam. 21.3, &c.
The Second Remark is, As Phinehas was the wise Man that pacified the Wrath of the King of Kings, Prov. 16.14. So God rewarded him [Eth berithi shalom] with the Covenant of Peace, ver. 12, 13. Thus God gave to Levi his Covenant of Life and Peace for the fear wherewith he feared me, &c. Mal. 2.5. Exod. 32.26, 27, 28. Deut. 33.8, 9, 10, 11. The Priesthood (wherewith God rewarded Phinehas ) was God's Covenant of Peace, for two Reasons so called, 1. Because the Priests (if clean) seemed more than the People in the Peace, Familiarity and friendship of God, oft discoursing with him, &c. so called God's Neighbors, Levite. 10.3. 2. Because the Priesthood rightly administered by Prayers and Sacrifices, was a Cause of continuing Amity betwixt God and the People, therefore for Phinehas 's Holy Hatred against Sin, and his inflamed Love to God and Godliness, an Everlasting Priesthood was settled upon him, namely till Christ's coming, to whom that legal Priesthood was to give Place, Heb. 7.11. &c.
The Third Remark is, Phinehas by Virtue of this Promise of the Priesthood, lived himself to a great old Age, even (as some say) to three hundred Years, as appeareth by Judge. 20.28. where He then is found alive for his Zeal at this Time: He lived so long, that some of the Hebrew Rabbies are of Opinion, He died not at all, but is still alive, whom they suppose to be the Elias that is to come before the coming of Christ, but this Notion is Confuted by others of their Rabbies, and by the mention of his Seed succeeding him in Sacred Scripture. However, though few after the Flood did near attain to any such Age, yet must Phinehas be very old in that Time of Israel 's warring with Benjamin, who then stood before the Ark, and probably was as zealous in that Case, as he was here in this of a not much differing Nature about Uncleanness.
The Fourth Remark is, Phinehas 's Priesthood is called Everlasting, not in his Person, but in his Posterity, whose Sons were successively High Priests till the Captivity of Babylon, 1 Chron. 6.4, to 16. and at the return out of Captivity, Ezra, the great Priest and Scribe, was of his Line, Ezra 7.1, to 6. and so it continued in that Line until, or very near the approach of our Evangelical High Priest (as Christ is called, Heb. 5.6.) who was of the Order of Melchizedek: So this Word [Everlasting] doth not denote a Duration of time without end, or a perpetuity without Interruption; for as both the Law and its Priesthood expired, when Christ (who was prefigured by them, and the end of them) was exhibited: So that long continuance of Time, (imported in the Word, Everlasting ) forementioned, both in his Person (who lived long) and in his Posterity (who succeeded long) wanted not its Interruption, for the Covenant was Conditional, wherein some of Phinehas 's Sons failing, the Priesthood passed over from Eleazar 's Line to that of Ithamar 's in Eli his Grand-child, though it be not expressed how Eli came to the Priesthood, but from Him it descended to Abiathar, 1 Sam. 14.3. and 22.20. and 1 King. 2.26. yet seems it to be by God's appointment, 1 Sam. 2.30. Exod. 28.43. and 29.9. and both Eleazar and Ithamar, as they both had the Promise, so they both executed the Office of the Priesthood, Numb. 3.4. 1 Chron. 23.2. and likewise their Sons after them in David 's Time, ver. 3. till Abiathar of Ithamar 's Line, who for the Sin of Eli, and of his Sons (beside the eighty five Priests of Ithamar 's Posterity slain by Saul, 1 Sam. 22.18.) and for his siding with Adonijah, was according to God's Prediction, cast out of the High Priest's Office, and Zadok (of Eleazar 's descent) was put in his Place by Solomon, 1 King. 2.27. and in David 's Time, but one half of the Line of Ithamar were found to that of Eleazar, 1 Chron. 24.4. Thus this Promise of a perpetual Priesthood to Phinehas here abode in that Family seven Generations, 1 Chron. 6.4, 5, 6. and there it failed till the seventh Generation after: Those six ( Amaziah, Ahitub, Zadok, Ahimaaz, Azariah, and Johanan mentioned there) 1 Chron. 6.7, 8, 9, 10. brings in Azariah executing that Office, but the forenamed six are left out in the Genealogy, Ezra 7.3, 4. because the Priesthood failed in them, but by the force of this Covenant, it brake out again, and recovered itself from Ithamar 's Line ( Phinehas 's Posterity repenting) and the Priesthood returning to those Penitents, it remained (some say) to Herod 's, Time: This Promise, and that in Jer. 33.17, 18, 21, 22. were accomplished in Christ, Heb. 3.1. and 5.1, to 5. and 8.1, 2, 3, &c. and Luk. 1.32, 33. who was the end of the Law, Rom. 10.4.
The Fifth Remark is, The Matter of Zimri and Cozbi, contains in it a Mystery: For 1. Zimri, Hebrew, signifies Cutting off, as a superfluous Branch is cut off from the Vine, as he was from the Vine of Israel. And 2. Cozbi, Hebrew signifies a Lye, her Father Zur being a King of Midian, Numb. 25.15. and 31.8. and Balaam a Figure of Antichrist, all which join together to seduce the Christian Church, to their Abominations of Fornication and Idolatry by the Doctrine of Balaam, Rev. 2.14. As the Wisdom of God (in Christ ) sends forth her Maidens to invite to the Gospel-feast, Prov. 9.1, to 5. so the foolish Woman (the Whore of Babylon ) enticeth many, yea strong ones out of the way to her stolen Waters, ver. 13, 18. and Prov. 7.26. 2 Pet. 2.1. Rev. 16.13, 14. and 17.1, 5. though she pretends to be the Daughter of Zur or Rock, Christ, yet is she departed from the Faith of Abraham their Father.
The Sixth Remark is, That which shuts up Chap. 25. in ver. 17, 18. namely, God's charge to Israel, that they execute his Vengeance upon the Midianites, which was done by Moses before his Death, Numb. 31.2, &c. Jehovah said [Tsaror] distress, that is, War against them, ver. 17. first God punisheth his own People for their Sins, and now Decrees Vengeance against their Enemies. Thus the Lord saith to the Nations (that were his Church's Adversaries,) Lo I begin to bring evil upon the City called by my Name, and should ye be utterly unpunished, ye shall not be unpunished, Jer. 25.29. Israel shall ruin those that would ruin them.
The Seventh Remark is. This Vengeance is not doomed also against the Moabites (though they were faulty in corrupting the Israelites, ver. 2.) For 1. Moab was now spared for Lot 's sake, Deut. 2.9. as was also Ammon, ver. 19. 2. Because Christ was to come of Ruth the Moabitess. 3. Yet their Doom was only delayed, for it was again declared, Deut. 23.3, 4. and at last executed by David, 2 Sam. 8.2. 4. The Midianites were more Malicious and Mischievous than the Moabites, 1. In detaining of Balaam, when Balak had dismissed him in high displeasure, Numb. 31.8. for though' Balaam gave that Pestilent Counsel to Balak, Rev. 2.14. yea, and the Daughters of Moab did prostitute themselves, Numb. 25.1, 2. yet Balak at first did not much regard that Counsel, but turned Balaam off with shame, Numb. 24.11, 25. but the Midianites retained him, and amongst them He was slain, Numb. 31.8. But 2. Cozbi a King's Daughter of Midian ) was Meretrix meretricissima, the Grand Whore that was the principal Instrument of Evil unto Israel, as God showeth, ver. 18. and no doubt, but other Midianitish Women, were as malignantly wicked as she, taking her a Princess for their wicked Pattern. Therefore the Midianites were first in the Punishment.
The Eighth Remark is, God writes the Sin upon the Punishment, in his giving them Vexing for Vexing by the Law of Retaliation: The Amity pretended by Enemies is ofttimes but Counterfeit Courtesie, and Cut-throat Kindness, those Adversaries of Israel vexed them more by their Wiles than by their Wars, the Devil himself will be content to Compound, when and where He cannot Conquer, and too oft his Compounding is the most effectual means of his Conquering; all this feigned friendship of Moab and Midian was but a diabolical Plot to destroy Israel, which they bid fair for in the matter of Baal-peor, ver. 18. Midian for distressing Israel, was distressed yea and destroyed by Israel, Numb. 31.2, &c. which is called the Vengeance of Jehovah, ver. 3. for wrong done to his Church is done to Himself, and Moab though now spared, because no better for being spared at this Time, was after both distressed and destroyed also, 2 Sam. 8. and Jer. 48, &c. N. B. The Vengeance or Doom that was decreed against the Midianites was not executed, till we come to Numb. 31.1, 2, &c. before which
The First Remark is, The last numbering of the Israelites, who were to possess the Land of Promise, Numb. 26. in which Muster, the Tribe of Simeon was diminished thirty seven thousand, for whereas it the first Muster they were fifty nine thousand, and three hundred Men of War, Numb. 1.22, 23. there remained only at the next Muster, Numb. 26.1, 14. but twenty two thousand and two hundred Men: Because Zimri, being a Prince of that Tribe, and bringing that Harlot Chozbi unto his Brethren, Numb. 25.6, 15. 'tis probable, that many of the Simeonites took part with him, and perished in the Plague aforementioned, and Moses, Blessing all the other Tribes before his Death, maketh no express mention of the Simeonites, in Deut. 33. N. B. Those Sinners were cut short by the Plague and Death, who thought to excuse their Sins by the Example of their Superiors, &c.
The second Remark is; The Law of God for the Female Sex to inherit in the failure of Males, Numb. 27. from v. 1, to the 12th. Tho' the Tribe of Manasseh (quite contrary to the Tribe of Simeon, so notoriously diminished) was increased since the first Muster, Numb. 2.21. above twenty thousand Men of War, Numb. 26.34. (such a fruitful Vine was Joseph, according to Jacob 's Prophecy, Gen. 49.22.) none of all the other Tribes had half so much increase; yet Zelophehad of that Tribe, left no Sons, but all Daughters, Numb. 26.33. This occasioned the Question concerning the Right of Succession, Whether, where Male-Issue is failing, the Female may be her Father's Heir, or be put off with a Portion only? Zelophehad 's Daughters (in this case) do sue for their Father's Inheritance, who died in his own sin, not drawing others into it, as Korah, &c. did. ver. 3. but by a natural and ordinary death, the common wage of all Mortals, Rom. 6.23. so made no forfeiture as other Rebels (hanged up in Gibbets in Terrorem ) did; neither modesty, shame or sorrow made them silent, but they plead for their part in Canaan (a Land not yet conquered) which was a proof of their Faith, and could not but encourage others, ver. 4. Oh that we may do so for our part in Heaven, whereof Canaan was a Type. The Lord approves of their Suit, and settles a Divine Law for it, ver. 7, 11. diametrically apposite to the Salick Law of the French; Souls have no Sexes; besides, male and female, both be one in Christ, Gal. 3.28, 29.
The third Remark is; Joshua 's Inauguration into Moses 's place, Numb. 27. from ver. 12, to the end. God granted Moses to see Canaan before his death, but not to enter it (which he earnestly desired, but it could not be, Deut. 3.23, 26.) because of his pang of Passion, in smiting the Rock twice, to which he should but have spoke once, Numb. 20.8, 11, 12, 24. for this Rebellion Moses must die short of Canaan here, ver. 13.14. but before his death he prays that God would give Israel a good Governor to succeed him, ver. 15, 16, 17. God appoints and qualifies Joshua, who is ordained by Moses, &c. ver. 18, 19, 20, 21, 22, 23.
The fourth Remark is; The Institution of Ceremonial Laws for several Sacrifices upon their Sabbaths and Solemn Feasts, as Passover, Pentecost or First-fruits, and on the Feast of Trumpets, of Atonement, and of Tabernacles, Numb. 28, and 29. wherein Israel is enjoined to Sacrifice both daily, weekly, monthly and yearly, Numb. 28. per totum, that they might be ever in Communion with God, and in Conformity to God, by this continued Intercourse in so many Addresses to the Throne of Grace; yet must they offer nothing but what was of God's own providing, Gen. 22.8. God calls it [ my Offering, and my Bread ] Numb. 28.2. and David saith to God, [Of thine own have we given thee] 1 Chron. 29.14. 〈 in non-Latin alphabet 〉 , said the good Emperor, which signifies the same with David 's saying.
The fifth Remark is; In the seven days of the Feast of Tabernacles, the first of those seven, they must offer thirteen Bullocks (whereas at other Feasts they offered but two) because the Solemnity was greater, for now they saw the blessing of God in a rich Harvest, Deut. 16.13, 14, 15. Numb. 29.15. yet upon all the following days of the seven, one Bullock is abated, as on the second day twelve, ver. 17. on the third day eleven, ver. 20. and so forward, till on the last day of the seven they offered but seven Bullocks, ver. 32. whereby God taught them their duty, to grow in Grace, and increase in Sanctification, that their sins thereby decreasing, the number of their Sacrifices (whereby Atonement was made for their sins) should also decrease daily. The strong holds of Satan in us, should (by the sanctifying Spirit of God) be demolished and dismantled daily, as most of our old Inland Castles are; or it might signify the diminishing, or wearing away of Legal Offerings.
The sixth Remark is; The Law of Vows and voluntary Oaths, or Religious Promises, Numb. 30. per totum, which holds out,
1. That God is the proper Object of a Vow, ver. 2. Psal. 76.11. 'It is Sacrilege, yea Idolatry, to Vow to Saints or Angels.
2. None ought to bind his Soul with this Bond, but such as are, (1.) Free, or with the consent of their Governors. (2.) Such as have knowledge and judgment to discern of a Vow or Oath, Eccles. 5.3, 5. (3.) Such as are conscientious, as Jacob, Hannah, &c. not such Votaries as Herod, Matth. 14.7. as those Assassinates, Act. 23.14. and as those Idolaters, Jer. 44.27, &c.
3. The things to be Vowed must be such as are, (1.) Lawful and warrantable by the Word; for a vowing to do evil is utterly abominable, as Deut. 23.18. Act. 23.14. (2.) As are possible, either by the help of Nature, or of Grace promised, which excludes Vows of Virginity, for all cannot contain, nor receive that saying, Matth. 19.11, 12. such Vows of Continency have bred all manner of Incontinency in Abbeys and Monasteries.
4. To afflict our Souls, ver. 13. by abstinence, fasting, &c. to curb carnal concupiscence, &c. may be Vowed as the Rechabites, Jer. 35.8, 9, 10. Levite. 16.29. Such Vows are as Exorcisms to charm both Satan and a sinful heart. In a word, any part of God's Worship, or what is a furtherance of his Worship, Men may lawfully make Vows of, &c.
Now come we to Numb. 31. wherein the Vengeance of Jehovah was executed upon the Midianites for vexing Israel with Wiles.
The first Remark is; The Reasons, why not on the Moabites too, are mentioned in Numb. 25.17. and the discourse upon it, to which may be added, that the latter had not yet filled up the measure of their Iniquity, nor was their end yet fully come.
The second Remark is; 12000 Men God commands to Arm themselves for executing this vengeance for the wrong done to God by Idolatry, and to Israel by Adultery. War is not unlawful in itself, for God commands it here, though' Lactantius (whose name signifies a Milky Man ) doth absolutely condemn it. The Righteous Judge will not fail to avenge the unrighteous Vexations of his People, if they commit themselves to him in well-doing, 1 Pet. 4.19. This God can do either by few, or by many, 1 Sam. 14.6. 'Twas but a small Army, but they were Deo-Armati, with whom there is no Restraint, ver. 5.
The third Remark; Tho' Joshua be not here mentioned as their General, but Phinehas only, ver. 6. yet may it well be supposed, he was their Captain; because (1.) He had given a proof of his Prowess, Valour and Victory in his discomfiture of Amalek, Exod. 17.8, 12, &c. (2.) None fitter for it, for he was newly created General in Moses 's stead, Numb. 27.12. and the exercise of his Generalship in this Expedition, must be a confirmation of his new Authority. (3.) Nor was it the Custom of that Time for any of the Priestly Order to fight, much less to lead on the People to fighting-work. (4.) Had not Joshua gone as General with this twelve thousand Men, then must he be one to meet them upon their Return from Victory; but none are named to meet the Conquerors, save Moses and Eleazar, ver. 13. (5.) Phinehas went only in the capacity of an Encourager in the War, not only as having (in his Zeal) slain Chozbi a Princess of Midian, but mostly, as having the Ark of God with him (as appeareth by Numb. 14.44.) they usually carried it to the War, Josh. 6.8. 1 Sam. 4.5. and 2 Sam. 11.11. and he had the Silver Trumpets, Numb. 10.9. 2 Chron. 13.12. Thus they had both God's command, and the signs of his aiding presence herein.
The fourth Remark is; This Expedition (being thus sanctified and secured) could not but be successful, though' managed but by an hand-full of Men, compared with the whole Camp, that consisted of six hundred thousand Men of War, yet those twelve thousand conquered that numerous Nation of the Midianites (that were governed by five Kings;) they murdered all the Males (whom they took Captive, yet many escaped, which recruited afterward both their number and strength in Gideon 's day, Judge. 6, and 7 chap. ) They killed all their Kings, ver. 7, 8. amongst whom Zur (the Father of Chozbi, that noble Harlot, Numb. 25.15.) was one. Dignitas in indigno est ornamentum in luto; as a Jewel in a Swine's snout: Sedes prima, & vita ima, Honor is but gilded Rubbish, eminent Infamy, and noble Dishonor: The noblest Blood on Earth is tainted with the highest Treason against the great King of Heaven, if unsanctified lives be led by them, though' they strut about the Streets in Ruffling Grandeur, they are but Silken Dust, and may be but Golden Damnation.
The fifth Remark is; Not only those Political profane Princes, but also that grand false Prophet Balaam fell in this War, ver. 8. for this was ordered by Go'ds over-ruling Providences that (whether he still lingered among his Friends the Midianites, or he was now returned from Mesopotamia, upon his hearing that the Plague was fallen upon Israel, or that Israel waged War against Midian, to curse their Army, and so to put them in a capacity of being conquered, that he might have his Wages home with him from the Midianites, as is abovesaid;) He, who was the principal Author of all the Notorious Mischief to Israel, might perish by the Sword of Israel, among the perishing Midianites (who, as some say, sinned that unpardonable sin against the Holy Ghost, because so much Light in God's Mysteries was given to him, as above). Thus as Shimei sought his Servants, and lost his life; so Balaam did by seeking his Wages, &c. He, who had said, God sees no sin in Jacob, now saith, They have sinned, and now may be cursed and conquered; yet God bafflies him herein, and disappoints his own desire of dying the death of the righteous, he dying among the wicked; as Ezek. 32.27, 28. Oh that God would cause the false Prophets, and the Unclean Spirit (for whom they act, and by whom they are acted) to pass out of our Land, according to his Promise. Zech. 13.2.
The Sixth Remark is, The great Spoil and Prey (both of things Animate and Inanimate) which those Conquering Israelites (the twelve thousand Soldiers) obtained from the whole Nation of the Conquer'd Midianites, v. 9, 10, 11. as appeareth more largely by the distribution thereof, v. 32, 33, 34, 35. wherein one half of the Prey was given to the twelve thousand Soldiers who had hazarded their lives in the War, and the other half to the vast body of Israel, that staid still in the Camp, v. 25, 26, 27. So that though' the two parts of the Prey were made equal, yet the two Parties betwixt whom they were divided, were very unequal; for the twelve thousand Warriours had one half of the whole Prey, whereas the other half was divided among almost six hundred thousand that warred not in this Expedition. David did indeed decree another Order of Division concerning the Spoils of War [as his part is that goeth down to the Battle, so shall his part be that stays with the stuff, they shall part alike] 1 Sam. 30.24, 25. where that Case was differing from this, for there
First, David 's Men did go forth with minds prepared to fight, but being wearied with their March, sat down to refresh themselves, that after a little rest they might also fall on upon the Enemy.
Secondly, Their staying with the Carriages so nigh the Enemy, did expose them to the peril of their lives as well as if they had fought; yea sometimes such are in greater danger than they that manage the Battle, where the Enemy is more Covetous than Valorous, and wheels about to plunder the Carriages, &c.
The Seventh Remark is, Israel 's Army did also burn down all the Cities of Midian, and all their Castles, v. 10. which the Chaldee expoundeth their Temples, being places of their Idolatrous Worship, and Houses of Heathenish Adoration, &c.
Two Reasons may be rendered why those were thus destroyed.
The First is, Lest they should make use of those places again at another time for their Superstitious services; for this Cause our Henry the Eighth demolished so many Monasteries, saying, [Corvorum Nidos esse penitùs diruendos, ne iterùm Corvi ad Cohabitandum convolent] those Crow-Nests were utterly to be destroyed, lest the Crows should rally again, and fly together to a farther employing them for their foul work.
The Second Reason is rather, Lest Sloth or Avarice should have drawn any of the Israelites to roost themselves in any of those Crow-Nests, and thereby neglect to pass over into the Land of Promise, therefore their Cities, Castles, and Temples were all destroyed.
The Eighth Remark is, The Expiation of the Conquerors from their Ceremonial pollution contracted by blood-shed, from v. 13, to 25. As Melchisedeoh met Abraham returning from the slaughter of the Kings, Gen. 14. so Moses meets those Children of Abraham returning from the slaughter of these Kings of Midian, to Congratulate their return with Victorious Revenge, and to receive a Rich Present for the Camp (that went not out) from the hands of those Conquerors, v. 12, 13. yet this stopped not Moses 's mouth (as Bribes do too many Judges, Hos. 4.18, &c. ) for he was wroth with the Captains for saving the Women alive, saying that these were the tempting tools by Balaam 's Counsel unto Israel, v. 14, 15, 16. Tho' Moses was the meekest Man upon Earth in his own Matters, yet was he blessedly blown up with zeal (notwithstanding his transport of joy for the Victory) in the matters of his God, the Lord of Hosts to whom belonged the Victory Psal. 98.1. he was a Lamb in his own Cause, but a Lion in God 's: Holy Zeal is the Cream of all the Affections; from hence he passed the Sentence, saying [ Have ye saved those alive by whom ye so lately sinned, and so lately suffered? let all those Women who have known Man be killed, v. 17.
This was the first part of the Expiation, which seemeth to have Cruelty in it, that all those Captive Women (who had known Man) should be slain after quarter was given them; but 'tis probable the Soldiers had spared those Women, not taking notice either of God's Command for sparing the Women, &c. Deut. 20 13. or they had no notice that this War was God's Vengeance upon the Women for their being so mischievous to the Camp of Israel. Beside, Women and Children being unable for War, are not feared to fight the Conquerors, and therefore are usually spared. But Moses in this case might have a Warrant from God to give out this Command justly, since all these by their sin are liable to God's justice at all times, and are to give up their lives by what kind of death the Lord pleaseth; God is the Lord both of life and death, and can do nothing unjustly, being justice itself, and their little ones must be slain as a punishment to their Parents for their heinous wickedness, and lest they should live to revenge their Parents slaughter; but they reserved the Virgins, whose Virginity might be known,
(1.) By inspection of Matrons on the Tokens, Deut. 22.15, 17, &c.
(2.) By their Age, non apta Viro. uncapable to receive Man.
(3.) By the Revelation of God.
(4.) A probable Conjecture and no moral certainty was requisite, yet this is one of Solomon 's Secrets, Prov. 30.19. Those Virgins were reserved either for Wives if Converted, or for Servants, or for Slaves to be sold, &c.
The Ninth Remark is, The second part of the Expiation, which is purely legal, as the former was seemingly cruel; here Persons and things were purified by Ceremony only, and herein appeared more Mercy than Cruelty, from v. 19, to 26. War though' lawful, and taken up upon God's Command (as this was) yet v. 19. shows from God it hath a polluting property, at least a Ceremonial uncleanness contracted by him that killeth, as well as by him that toucheth the Party killed, Numb. 19.14. which should teach all Men not to have feet swift to shed blood, Rom. 3.15. and things taken Captive, as well as Persons must be purified, v. 20, &c. Beside the common Ordinance of Purifying by the water of purification, Numb. 19.9.12, 15, 19. Eleazdr here declares from God a particular law of purifying by fire those Vessels which the Midianites had employed for abominable uses. But this Law had this exception, that such Vessels as would abide the fire, must be purified by passing through the fire; such were made of hard Metalls, yet such Vessels as could not abide the fire, sufficient it was for their purification to be rinsed with water, v. 23, 24. here is mercy, and no cruelty.
N. B. Thus God hath his Vessels of Honor, some of Wood or weak Grace, others of Gold, or strong grace; these latter may be exercised with Fiery Trials and resistings unto blood, the stronger that Faith is, the stronger may be its exercise; for which end that great gift of God is given to Men, Phil. 1.29. but those former weaker and wooden Vessels shall have lower and lesser Afflictions, not above their ability to abide, 1 Cor. 10.13. Our Gracious God always suits the burden to the back, and the stroke to the strength. As those aforesaid Vessels were legally purified from their Ceremonial uncleanness, to show that all Creatures are sanctified to us by Word and Prayer, 1 Tim. 4.4, 5. So the Vessels of Mercy in God's House, 2 Tim. 2.20, 21. are purified from their Corruption by afflictions, which is called a passing through fire and water, Psal. 66.10, 12. Ezek. 22.19, 22. a trying them as Silver is tried, Zech. 13.9. and Mal. 3.3. and Isa. 43.2.
The Tenth Remark is, The gratulatory Oblation levied out of the aforesaid distribution of the Spoils (both that of the Conquerors and that of the Congregation that went not out to war) this was twofold;
First, Commanded of God for maintaining the Sacred Ministry, the Priests to whom were given one part of five hundred, but the Levites (because many) had one part of fifty; this proportion was paid by both the aforesaid Parties as an homage and acknowledgment that the Victory was of God, and to show their thankfulness for his Salvation, from v. 28, to 48.
The Second Oblation was spontaneous, voluntary, or a free-will offering for that wonderful work of God, wherein a whole Nation was cut off without the loss of one Man out of twelve thousand, from v. 49, to the end; whereas commonly the Sword devoureth one as well as another, 2 Sam. 11.25. 'It is usually said, that is a strange Battle where none escapeth, but 'tis more strange on that side where no man perisheth, when many, yea myriads are slain on the adverse party; as here a whole Populous Nation on the one side, being against twelve thousand Men on the other; How precious in God's eyes is the death of his Saints, Psal. 116.15. by this bloodless Victory God encouraged Israel to Conquer the Canaanites.
The next Historical passage after the Conquest of Midian, is the assignment of the Conquered Countries of the Amorites on this side Jordan, to the Reubenites, the Gadites, and the half Tribe of Manasseh, whereof we have an account in Numb. Chap. 32. v. 1, 2, 3, 4, 5, &c. upon which I make these following Remarks,
The First is, Reuben being Jacob's first born of Leah, Gen. 29.32. and Gad, the first born of Zilpah, Gen. 30.10, 11. to whom are added some of the Sons of Manasseh (the Eldest Son of Joseph, the Eldest Son of Jacob by Rachel ) v. 39, &c. do join in a Petition unto Moses for their portion of the first-born, and to have the first possession out of the Conquer'd Countries of Sihon and Og, whereof we have the Narrative in Numb. 21. And the Sons of Gad are named before the Sons of Reuben, both v. 2. and in v. 6, 25, 29, 31, 33. because probably they were the first Authors of this Project, and the foremost in the Petition: There is no mention of the half Tribe of Manasseh here among the Petitioners, that follows v. 33, 39.
The Second Remark is, Moses sharply •• proveth the Petitioners, who was much moved at the first against their motion, v. 6, &c. as if it had been both unsavory, and unseasonable.
First, Unsavoury, because it savoured of too much love to themselves, and too little love to their Brethren; and
Secondly, Unseasonable, because it disovered some distrust in God, who had lately commanded the Division of the Conquer'd Lands by lot, Numb. 26.55. which they now would prevent, and Moses might well look upon it as an evil president, not only to discourage their Brethren in going forward to Conquer Canaan, but also when some part of Canaan was after Conquer'd, some other Tribes might crave that part for their Inheritance, and so bring upon the Camp of Israel a great confusion; beside, 'tis not at all improbable, that these two Tribes were too much engaged in their affections to that portion of Land, as Lot's mind was too much set upon the Plains of Sodom, Gen. 13.10. for as he was soon after carried away Captive by the four Kings, Gen. 14. so those here are noted to be the first that were carried away Captive out of this very Land, who were the first of all the Tribes that had this Land assigned them for their Inheritance, 1 Chron. 5.25. 2 King. 15.29. Strong affections cause strong afflictions, if we love over-much, we shall be sure to grieve over-much: When God sees us set upon it, to have this or that, have it we may, but with an after-reckoning that may dissweeten it with a witness.
The Third Remark is, The Apology which the two Tribes made to pacify Moses 's indignation, and to procure his grant of their Petition, beside their former Arguments drawn from the copiousness of their Cattle, and the commodiousness of that Country being so fat and fit for feeding them; They offer Moses new Conditions, v. 16, 17, &c. that they designed only to build Sheep-folds, &c. so leave their Wives, Children, and Cattle behind them, but as for themselves, they were ready to march in the fore-front of the Army of Israel in Conquering Canaan; and they being freed from that great cumbrance (which the other Tribes could not leave behind them) might the more freely venture their lives in the Wars of Canaan; this might be their intent at the first, though' Moses mistook them 'till he understood better.
N.B. Gross mistakes and thence great differences may fall out betwixt dearest Friends, as betwixt Cyril, and Theodoret, who Excommunicated each other for Heresy, posteà comperti idem sentire; so betwixt Reuben, and Judah, Gen. 37.22, 27, 29, &c. though' they both aimed at the same thing, &c.
The Fourth Remark is, The Ratification of Moses 's grant (after his mistakes were removed) unto die Petition of the two Tribes upon the performance of their Conditions proposed by them, v. 20, 21, 22. being better informed that their suit was neither unsavory, nor unseasonable, nor yet unreasonable as he at first judged it, saying, v. 6. Shall all go to War, and ye sit here? But with this caution, that if they failed in their Conditions, their sin would find them out, v. 23. that is, it would (in the guilt of it) haunt them at their heels like an evil Ghost, and overtake them in the punishment, as it did, Gen. 44.34. and after, Isa. 59.12. Hereupon the two Tribes unanimously renew their Promise and Covenant, showing thereby their Faith in God, and love to their Brethren, they were resolved to be in the fore-front of the Battle with their lives in their hands against so many and mighty Enemies of Canaan, leaving their weak Families behind them to the Lord's protection. N.B. Thus the matter was adjusted betwixt them and Moses, yet was it not accomplished under Moses 's Ministry (figuring that the Law should make nothing perfect, but the bringing in of a better hope, Heb. 7.19.) it was fulfilled under Joshua, who dealt favourably with those two Tribes, and did not take all their able Warriours (according to the strict letter of their Covenant, v. 21.) but only forty thousand of them, Josh. 4.12, 13. which was not half of their military number, as appeareth by their last muster, Numb. 26.2, 7, 18, 34. the over-plus of the forty thousand staid behind to guard their weak Families.
The Fifth Remark concerns the half Tribe of Manasseh, whereof no mention is made until v. 33. where they are named, either
First, Because they joined themselves to the Petitioners, looking upon the Land of Og, and Sihon, to be too large for the two Tribes only; or
Secondly, Because those Sons of Manasseh shown much faith and fortitude in conquering Gilead, v. 39. and 'tis said of Machir the Son of Manasseh [that he was a man of war, therefore he had Gilead and Bashan,] Josh. 17.1.
Thirdly, Because this half Tribe abounded with Cattle as did the other two Tribes. This half Tribe had also their Inheritance given them upon the like condition with the former two Tribes, Josh. 4.12. And the Inheritances of all the three was not only Moses 's Donation, but it had also the Lord's approbation, as 'tis said [the Lord hath given it you] Deut. 3.18.
The Sixth Remark is, [Musakkoth Shem] Hebr. The changing of the names of those Cities which the two Tribes and half conquered, v. 38. for those Amorites on this side Jordan ( to fill up their Iniquity, Gen. 15.16.) called their Cities by the Names of the Idols which they Worshipped, such as Nebo, Isa. 46.1. Baal, Judge. 6.31. which the Lord would not have to be mentioned by his People, Exod. 23.13. Psal. 16.4. therefore their names were changed.
Beside, 'tis common for Conquerors to change the name of Conquered Cities and Countries, to commend their Conquests, and their own Names and Fames to Posterity: But Jerome 's saying [ absit abore Christiano, ut sonet Jupiter Omnipotens, Mehercule, &c. Magis portenta quam Numina. ] is grounded upon the first Reason; Heathenish God's (no nor Popish Idols) should not be mentioned so honourably by the mouths of Christians; yet those old Idolatrous names were revived, and retained, especially when Israel did degenerate, Judge. 13.17. Isa. 15.2. Ezek. 25.9. and so it is with us, &c.
The Thirty Third Chapter (being the next) of Numbers affords some few Remarks.
The First is, Here begins the 43d Lecture of the Law (called the Journeys ) which were 42 in number, from Egypt to Jordan, figuring the Churches unsettled estate under Moses 's Law, that brings not to rest, Deut. 12.9. as the Gospel of the Messias doth, Heb. 4, 3. Isa. 33.20. Heb. 12.27, 28. as Moses reckons up 42 removings from Egypt to Canaan, so Matthew reckons up 42 Generations from Abraham to Christ ( Mat. 1.) by whom we have entrance into Heaven. All those manifold Stations (wherein Israel met with manifold Exercises, as Hunger, Thirst, Fiery Serpents, Plague, &c. show us, that through manifold Tribulations we must enter into the Kingdom of God, Act. 14.22. 2 Tim. 3.12. N.B. The Jews do miserably comfort themselves, that these 42 Journeys are so distinctly described by Moses to make out the hope of their Redemption (by the Messiah yet to come) after their long wanderings, and that they shall then return into their Promised Land; 'twere well they would more mind what their own Rabbi Moses Hadarschan most truly saith, the true Redeemer was born, before He was born that reduced Israel into this last Captivity: The last of those Mansions was Abel-Shittim, v. 49. so called from their woeful bewailing the sad plague, Numb. 25.6.
The Second Remark is, The Command of God for Israel's destroying all the Idols, and the Idolaters also out of the Land of Promise, from v. 51, to the end. And this Command is backed with a grievous Commination, If you dare be sparers of any of them, know, that those spared will not spare you, no not your tenderest parts, your eyes, to which they will be pricks, v. 55. and they will gore your sides also with the sharpest Weapons, without either measure or mercy. The troubles which those spared Jebusites brought upon Israel, are set forth in the Book of the Judges in the History of Jabin, Sisera, and others; N.B. No less pernicious are those spared Jesuits to those Christian States that harbor them: An Interpreter saith here, Shall we suffer those Vipers to lodge in our bosoms, 'till they eat out our bowels. This extirpating Command of rooting out those cursed Jebusites is oft repeated by God, Exod. 23.33. Deut. 7.1, 2, 5. and again, Deut. 12.2, 3. no less will be the preserved Jesuits but pricking Briars, and grieving thorns, Ezek. 28.24. to the Souls and Bodies of the Church of God, as Psalm 106.34, 35, 36.
Nor ought it to be objected, Why did not God command Israel to endeavor the Conversion of those Gentiles, rather than their confusion and utter extirpation.
Answer. Because (1.) The time of persuading Japheth to come over to the Tents of Shem, ( Gen. 9.27.) that is, of propagating the true Worship of God in the way of the Gospel, was not now come.
(2.) Because these Canaanites were the cursed Offspring of Cham, and therefore to be cut off, lest Israel should be harmed by any sinful Society with such notorious Sinners; their Land did spew them out, and God (who is the true proprietary of all Lands) gave it to Israel, which was divided by Lot to all the Tribes Numb. Chap. 34. and a portion for the Levites, and Cities of Refuge, Chap. 35. and the inconveniency of alienating the Inheritances of Daughters was remedied by their Marrying in their own Tribe; hence the Daughters of Zelophehad Married their Uncle's Sons, lest their Inheritance should be removed from their Tribe, Chap. 36. All which Divine Commands must certainly corroborate Israel 's confidence of a Conquest of Canaan, seeing all these Orders were given, as if Israel had been now in present possession of the Land already, &c.
Now come we to the last Book of Moses (called Deuteronomy in Greek, signifying the Second Edition of the Law) and unto the last two Months of Moses 's Life, and the two last Months of Israel 's forty years wandering in the Wilderness. This Book doth plainly appear to be a Rehearsal and Explanation of those Laws (God gave Israel ) mentioned in the three former Books, Exodus, Leviticus, and Numbers; as likewise it is a repetition of the principal matters that had befallen them in their forty years travel from Egypt to this last Station, and Recorded in the three Books of Moses aforesaid. There be but few Histories falling forth in this Record of only the two last Months, and therefore the fewer Remarks must be made upon it, so far as it affords new Histories.
The First Remark is, to show the Reasons why Moses in this Fifth Book runs over and repeats the old Laws and the old Stories before Recorded.
The First Reason was, Because all that old Generation of Israel (who received the Law at Mount Sinai ) were now dead in the Wilderness, Deut. 1.35, 39. and among the Aaron their High Priest was now dead also, Numb. 20.25. Therefore Moses Rehearseth here the principal Laws (given to their Fathers) unto this new Generation (that were either not yet born at that time, or were then so young as to be uncapable of understanding the Law at Sinai ) to whom Moses addeth a large Explication of the Law not before delivered, which may be Remarked upon afterwards.
The Second Reason is, That Moses having conducted this new Generation to the very confines of Canaan for the space of forty years in a long Pilgrimage through the Wilderness, he might prepare them for their possession of the Promised Land; therefore he publicly preacheth these two last Months to them, and presseth them to obedience, &c. lest their sins should cut them off in Canaan, as their Father's sins had cut themselves off in the Wilderness: And
The Third Reason is, That Moses might renew the Covenant betwixt the Lord and this new Generation, requiring a solemn promise from them for the performance of it. Thus all this was done, Deut. 29. and thus Moses spent the two last Months of his Life (would to God we could learn to do so) when he knew by Divine Revelation, that he must live no longer
The Second Remark is, After Moses had made a Rehearsal of God's Inestimable benefits to them on the one side▪ and of their Ingratitude, Murmurings, and Rebellions on the other side, in the four first Chapters of this Book, he out of a Pastoral Prudence and Providence lays the Law again before them, Chap. 5. and expounds the first Command of the Decalogue, Chap. 6, to the 11. in which, and the 12th. Chap. is the 2d Command explained, by abolishing false Worship; then the 3d Command is opened in the abuse of God's name by False Prophets, Chap. 13. and how holy Communion must be, being taught by clean Meats, &c. ch. 14. The 4th Command is explained by the Rites of the Sabbath Year, the Solemn Feasts, &c. Chap. 15, 16. The 5th Command of Obedience to Governors Civil and Ecclesiastical, but not to hearken unto False Prophets, Chap. 17.18. The 6th Command concerning Murder, Wars, &c. Chap. 19, and 20, 21. The 7th Command touching Adultery, Rape, Incest, &c. Chap. 22. The 8th Command concerning Usury, and Payment of Vows, Pledges, or Man-Stealers, Wages, Weights, &c. Chap. 23, 24, 25.
The Third Remark is, Moses addeth some more Ordinances which he had not mentioned before in the three former Books, as the Homage unto God, to be paid when they came to Canaan, Chap. 26. and the writing of the Law upon stones, Chap. 27. and the many blessings promised to the obedient, and many curses threatened to the disobedient, Chap. 28. and the renewing of the Covenant, Chap. 29. together with a promise of mercy to Penitent Sinners believing in Christ, Chap. 30. then follows an History 'till Moses 's death.
N. B. To All which is added, that Moses Rehearsing the Ten Commandments in Deut. 5. proposeth a Reason for the Sabbath's Ordaining, differing from that in Exod. 20. There it was because God rested on the Seventh Day, implying the Sabbath's morality, and perpetuity: But here it is, because of Israel's Deliverance out of Egypt, and so it respecteth the Jewish Sabbath most properly, &c.
Now come we to the last History concerning Moses, to wit, the last Facts of his Life, a little before his Death: After which followeth, the famous Relation both of his Death, and of his Burial, &c. Of the first of those famous Facts, that Moses did last before his Death, an account is given in Deuteronomy Chap. 31. Wherein we find a Treble Record thereof:
The First is, the Resignation of his Grand Government of Israel unto Joshua his Successor, in which resigning Act, Moses declareth the grounds of laying down that great Burden to be Just and Honest. 1. Because of his old Age. And 2. Because it was the declined Will of God, that it should be done: And withal He encourageth his Successor both to Possess, and to divide the Land of Promise, having the Presence of God with him in that double Work, from ver. 1, to 9 and ver. 23.
The Second Record is, His Deuteronomy, which was written by himself, this he commanded to be solemnly Read (relating by whom, to whom, where, when, why and how oft) and to be laid up and preserved in the Ark, from ver. 9, to ver. 14. and ver. 25, 26, 27.
The Third Record is, his Prophetical Song, wherein He foretelleth Israel 's falling away from God, and God's anger against them for so doing: Moses commandeth this Song to be written, to be learnt and Sung by all the People, as a standing Testimony against their Apostasy, from ver. 14, to 30. Now follow the Remarks upon this Chap. 31.
The First is, Such an Accent and Emphasis is put upon this Histoircal Passage, that, as the renewing of the Covenant between God and Israel, was made by the Rabbins, Deut. 29. the one and fiftieth Section or Lecture of the Law, so here they begin the two and fiftieth Section, wherein Moses setteth forth the State of Israel before his Death, and Vatablus makes this Story in Chap. 31. the Ninth Division of the Book, rendering Vaialek, ambidavit, Moses walked from his House to his Pulpit, &c.
The Second Remark is, Moses 's Age, ver. 2. an hundred and twenty, which is divided in Scripture into three equal Forties, Moses lived in Pharaoh 's Court forty Years, Act. 7.20, 23. and his second forty was in Banishment in the Land of Midian, Act. 7.29, 30. Exod. 7.7. and his last forty was his Conduct of Israel through their wanderings in the Wilderness: This same Term of an hundred and twenty Years, was Noah preaching to the old World, and building his Ark, Gen. 6 3, 14. 1 Pet. 3.19, 20. the Doctrine he taught them was [aut poenitendum, aut pereundum] either repent in that time, or perish forever. As to the complaint Moses makes of his inability here, to bear any longer so great a Burden, may be wondered at on this account, because his hundred and twenty Years had not made him unable, for when he died [His sight was not dim, nor his natural Force abated] Deut. 34.7. but it was upon another account, that disenabled him, namely, He knew, though He was now neither Sick, nor Weak, yet must he shortly die, ver. 14. and not lead Israel over Jordan, which was a Work reserved for Joshua, ver. 3. a younger Man, so more fit than old Moses; therefore Moses himself did desire a writ of ease from his Office, Numb. 27.17. knowing the Mind of God herein, Numb. 20.12. Deut. 3.25, 26.
The Third Remark is, Joshua (who is called Jesus, Heb. 4.8.) was a clear Type and Figure of our Lord Jesus, who after the ending of the Law of Moses, doth by Grace and Truth bring us into God's Eternal rest, Joh. 1.17. Rom. 10.4. As Moses could not bring Israel to Canaan, because of their unbelief, Heb. 3. last ver. but Joshua brought them thither: So Moses 's Law cannot bring us to Heaven, because of the Infirmity of our Flesh, Rom. 8.3. but the Gospel of our dear Jesus doth it for us: And whereas Moses joineth Jehovah and Joshua together, ver. 3. that Israel might the better give him their Confidence and Obedience, rather as a second to God, than as a Successor to himself: So the second Person in the Trinity, Jesus Christ, is our Almighty Savior to the utmost, Heb. 7.25.
The Fourth Remark is, the Encouragement Moses gives to Israel, to counter-comfort them against their sad loss of so great and so good a Governor they had enjoyed for forty Years. The People are comforted, not only with a Promise of Joshua 's Succession in the Government, but more especially of the Lord's Presence with them, who would not fail them, nor forsake them, but would as surely give them a Conquest over the Canaanites on the other side Jordan, as he had already done over the Amorites on this side the River, their former Victories were as Pledges of Future and Greater; therefore He bids them▪ 〈 in non-Latin alphabet 〉 , 1 Cor. 16.13. Quit yourselves like men, ver. 3.4, 5, 6. and the same encouragement Moses gave to Joshua in particular, ver. 7, 8.
The Fifth Remark is, This Law or Deuteronomy Moses orders to be read every seventh Year, ver. 10. which was the Year of release from Debts, Deut. 15.1, 2, &c. for then the People were mostly free from the Cares and Incumbrances of the World, and therefore might the better apply themselves to hear the Law of God: As that Year of Release was a Figure of our Year of Grace, and the release from our Debts of Sin by our Redeemer: So seeing we are delivered, we should therefore serve God the more, Luke 1.74, 75. And being bought with a Price, therefore Glorifi God, l Cor. 6.20. This Book when now read, Moses commands it to be laid up in the side of the Ark, ver. 26. and not within the Ark, because 1. After the Ark was once shut, 'tis probable it was never opened, but this Book was fetched out of the Temple, 2 King. 22.8. and 2 Chron. 34.14, 15. And 2. Because in the Ark were laid up the Tables of Stone only, 1 King. 8 9. This was laid up as a Testimony against Israel 's falling away from God which Moses foretelleth here, ver. 16, 17, 18, 26, 27.
The Sixth Remark is, The Song (called the Song of Moses) delivered in Words at large, Chap. 32. and but here described by Circumstances, as 1. The Principal Author of composing this Song to be Sung, was Jehovah himself, while Moses and Joshua were both present, ver. 14 15, 19. 2. The Instrument, Scribe, or Writer of the Song was Moses, ver. 22. And 3. The Subject matter of the Song is, Moses 's foretelling Israel 's falling away, and the Calamity that would come upon them for their Apostasy, ver. 16, 17, 18, 29. This Song was put into Metre, to be learnt and sung of all sorts, sizes and sexes, that it might be more easily learnt, and kept in Memory with Delight, Metra, parant animos, pristina commemorant, Metre refreshes the Memory, and makes it to retain Songs long in it. And before the Knowledge of Letters and Writing (which was long before Printing) it was the Custom of the Ancients to sing their Laws, lest they should forget them: In order hereunto 'tis said here, ver. 19. that Parents should put this Song into the Mouths of their Children, that out of their own Mouths God might judge them afterwards, &c. Remarks upon Deut. 32. follow.
The First is, The Recording of this Song at large in this whole Chapter, which so distinctly foretelleth Israel 's Sins of Ingratitude to God (notwithstanding all his matchless Mercies to them) and his Judgments of Sword, Famine, Pestilence, and Captivity for their notorious Impieties: All this is left upon Record against them, that they might have no cause to complain in after times, that they were neither admonished of their Iniquity, nor premonish'd of their Punishments before hand: This in general was so remarkable a Passage of Providence, that the Rabbins begin here their three and fiftieth Section or Lecture of the Law, and which Vatablus, and more Modern Authors make the tenth Section: Moreover, the Hebrews affirm, that this famous Song contains in it a Compendium of the whole Law of God, because it maketh mention of God's magnificency, of the Creation of the World, of one God to be worshipped, of the Generation of the Flood, of the Division of Tongues, and Nations, of God's kindness to Israel in the Desert, and of the last Resurrection.
The Second Remark is▪ Moses in this Song, having called Heaven and Earth in as Witnesses, ver. 1. and wishing that his Doctrine might bring forth as much Fruit in Israel as the Rain and Dew d •• h • n the Earth, ver. 2. and commending God to the People for his Magnificency, Perfection, &c. ver. 3, 4. &c. Then gives an elegant Narrative of God's Kindnesses to them, both past in his free Choice of them from all other Nations, ver. 8, 9. and present, in his preserving them in the Wilderness, set forth by both the similitude of the Apple of his Eye, ver 10. and of the Eagle to her Young, ver. 11, 12. yea and prophetically of God's future kindnesses to them in bringing them into the Land that flowed with Milk and Honey, &c. ver. 13, 14.
The Third Remark is. The second part of his Narrative, consists of Israel 's abusing all those kindnesses of God to them intimated, ver. 5, 6. but more fully related both in the Causes of their Ingratitude, namely their fullness and fatness, ver. 15. which made them forsake God their Father, falling to Idolatry, and following Idols, ver. 16, 17, 18. whereby the Lord was provoked to Anger against them, ver. 19.
The Fourth Remark is, The Divine Commination against Israel for this Ingratitude, wherein is contained many Aggravations, as 1. God's hiding his Face, ver. 20. 2. His retaliating them like for like, ver. 21. 3. His casting Fire, and his Arrows on them, ver. 22, 23. with a multitude of Mischiefs, ver. 24, 25, 26. insomuch that both God and Man might laugh them to scorn, ver. 27, to 39.
The Fifth Remark is, The Divine Consolation, wherewith He closes this Oration, not loving to set (like the Sun sometimes) in that dark Cloud of Divine Commination: Hereupon Moses here comes to Comfort Israel with a double Cordial. The First is, God's Promise of the Restitution of Israel, ver. 36, 43. And the Second is, his Promise of the Rejection of all their Adversaries, against whom He denounceth Corporal and Eternal Punishments, ver. 40, to 44. whereby He shown God's Mercy in Christ toward them in the end.
The Sixth Remark is, The Conclusion of this Chap. 32. in which after Moses had moved the People to a diligent Consideration and Application of the Matter of this Song, ver. 46, 47. then God commands him to take a view of the Land of Promise from the Top of Mount Nebo, the next Mountain ver. 48, 49. and then to give up the Ghost there, ver. 50, 51, 52. wherein Moses faithfully Commemorates his own Sin, as a Vindication of God's Justice against him, and for a warning to all People not to disobey God by his Example; however he gives this Account of himself, that (according to the Apostle's Phrase) He died in the Faith, seeing the Promise afar off and saluted it, Heb. 11.13.
Now come we to Chapter the thirty third of Deuteronomy, which is Moses 's last Prophetical Prayer, and his Patriarchal Benediction, relating to the twelve Tribes of Israel, a little time before his Death.
This consists of three Parts, 1. The Prologue. 2. The Prediction itself in twelve Particulars. And 3. The Epilogue or Conclusion of the whole.
In the first Part, the Prologue, Moses maketh Arguments for Captivating the Peoples Attention and Good Will: His first Argument is drawn from the Person of God, who had confer'd so many and so great Divine Favors upon them, ver. 2, 3. His second Argument from the Person of Moses Himself, in his twofold Office; 1. Prophetical, in giving them the Law, ver. 4. 2. Regal, as he was King, &c. so might command their Audience.
The Remarks upon this first Part, the Prologue, are
First, Here beginneth the fifty fourth and last Section or Lecture of the Law, called in Hebrew [Haberahah] Haec benedictio, this is the Blessing, beginning here. And much to be marked, because the Words of dying Men are living Oracles, most pious and ponderous, but most of all of this dying Man of God, Moses.
The Second Remark is, From the Person of God (called here a Lover of the People ) who bestowed three special favors upon them. The 1. Was in giving them his Law. 2. In providing for them the Brazen Serpent to heal them, when stung of the fiery Serpents: Thus the fiery Law is a Schoolmaster to bring us unto Christ, figured by the Serpent set up while they compassed Mount-Seir, Edom 's Land, Deut. 2.4, 5. Numb. 21.4, 9. And 3. In preparing them for their Possession of the Land of Promise, by the Explication of the Law which Moses made to them at this Paran named here, and Deut. 1.1. and Hab. 3.3. This teacheth us, that after we be brought to Christ by Faith, He informs us in his Law by his Spirit, and so prepares us for our entering into his Eternal Rest.
The Third Remark from the Person of Moses, is, Though Kingly Government (as it is described, 1 Sam. 8.9.) was not set up in Israel, yet Moses is called King here, ver. 5. as he was the Supreme Magistrate and Chief Governor of Israel, their Lawgiver, and such an Heroic King, as reigned over the People by Virtue and Justice, not by Force and Violence: Not Imperiously saying, this I can do by my absolute Power, but this is fit for me to do, as a Magistrate fearing God, &c. He had the Heads of the People, and the Tribes join'd with him here, as King, Lord's and Commons: 'It is the best of Governments doubtless, where the Beam is kept right and even betwixt Sovereignty and Subjection, without Tilting the Balance either way.
The Second Part is, the Prediction, relating to the twelve Tribes, and beginning with Reuben, ver. 6.
The First Remark concerning Reuben, is, Moses prays for him, that though he had finn'd with his Father's Concubine, Gen. 35.22. for which he lost his Birth-right, Gen. 49.4. and though the Princes of this Tribe rebelled with Korah, Numb. 16.1, &c. yet that Mercy might be shown him in Christ, so as to live to Life Eternal, and not die the second Death (according to the Chaldee Paraphrast ) or at least to live before the Lord in this World, that he might not be extinguished among the Tribes: By Virtue of this Prayer, Reuben remained a number to go on Armed before their Brethren against the cursed Canaanites, Josh. 4.12.
The 2d. Remark respects Judah, v. 7. who was the 4th Brother, yet is blest in the 2d. place for the honor of the Kingdom which was to be in this Tribe by David, &c. and out of which the Messiah was to spring: Moses prays that God would hear the Prayers of Judah, when he fought the Lord's Battels, pressing the Lord that he would turn his promises into performances, as was oft done in David 's and his Successor's days; and Moses prays that Judah 's hands may be sufficient for him, and that God would be an help to him, to show that Man's sufficiency is of God.
The 3d Remark concerns Simeon, whose Name is not mentioned in this Patriarchal Benediction, because, 1st. He lost his Honor by his Cruelty upon Shechem, Gen. 49.5, 7, &c. 2dly. By the Corporal and Spiritual Fornication of his Posterity in Zimri, &c. Numb. 25. Therefore was this Tribe lessened from 59 Thousand at the first Muster, Numb. 1. to 22 Thousand at the last Muster, Numb. 26.14. But the Rabbins (not willing to have Simeon altogether omitted) do join him with Judah here in the Blessing, because he went forth with that Tribe to fight against the Canaaites, Judge. 1.3. and because Simeon 's Inheritance lay in the midst of the Inheritance of Judah, Josh. 19.1. 1 Chron. 4.42. So their Expeditions were in common joined together: Yet the Greeks in many Copies join Simeon with Reuben in the former Blessing thus; [ Let Reuben live and not die, and let Simeon be many in number. ] But this Addition is exploded by the Fathers. Some join Simeon 's with Levi 's Blessing, because both of them were scattered in Israel, Gen. 49.5, 7.
The 4th. Remark respects Levi, who had been a Copartner with Simeon, both in the Cruelty and in the Curse afore-named; yet this Tribe did retrieve itself from both, by their Zeal against Idolatry, Exod. 32.26, 27, &c. (which Simeon 's Tribe did not) so comes to be blest by Moses here with a Sacerdotal Dignity, ver. 8, 9, 10, 11. to whom the Urim and Thummim ( Sincerity of Life, and Soundness of Doctrine ) is here promised, and which the Levitical Priesthood kept till the Captivity, but then lost them Ezr. 2.63. and never recovered them, because the Messiah (our High Priest after the Order of Melchizedek ) was to restore them by the Light and Truth of the Gospel. Till then the Tribe of Levi prayed for, and preached to the People. And because Ministers shall be sure to have many Enemies for so doing, therefore must the People pray for them; and if Man will not Right them (Light being offensive to sore Eyes, &c. ) God himself will by striking through the Loins of those that injure them, v. 11. as Korah, Dathan and Abiram were done to: Levi had no Portion but the Lord, who therefore was their Avenger.
The 5th. Remark is the Public Exercise of Religion promised to Benjamin, ver. 12. who had been his old Father's Darling, Gen. 42.4. and now must become a Darling to God himself: Benjamin must live by Levi, because the Temple (wherein the Levites ministered) stood upon Mount Moriah in the Tribe of Benjamin, being the Northern Part of Jerusalem, though the Southern Part (wherein Mount Zion stood) belonged to Judah 's Tribe. The Valley of Millo betwixt those two Hills (Mount Zion and Moriah ) being filled up and made plain by Solomon whereby those two Hills might seem to be but one, and the greater communicating its Name to the lesser; hereupon God is said Synecdochically to dwell upon Mount Zion. Thus Benjamin did dwell betwixt the two Shoulders of the Lord, (those two Holy Hills) from both sides of the Temple, as the Head on the Body.
The 6th. Remark is, the Blessing of Joseph in both his Sons, Ephraim and Manasseh, wherein is promised, 1. A Confluence of all Creature-comforts from Earth and Heaven, ver. 13, 14, 15, 16. and, 2. A most potent Kingdom, ver. 17. Moses prays here, that the Sun with its warmth, and the Moon with its moisture, may make Joseph 's Land fruitful; and that the Messiah (who appeared to him in the Bush, Exod. 3.2.) might both preserve Joshua (of Joseph 's Tribe) in his Wars (as the Bush in the Flame) and bless him with a Conquest over Canaan, as with the Horn of an Unicorn, &c.
The 7th. and 8th. Remarks relate to Zebulon and Issachar (both Sons of Leah ) whom Moses joins together in one Blessing, ver. 18, 19. to whom he promiseth vast Treasures by Sea-Traffick: Zebulon was foretold to dwell by the Sea Shore, Gen. 49.13. Issachar had also some Cities by the Sea side (though they mostly delighted in a quiet Country Life, of feeding Sheep, and tilling the Ground) from whence they sucked in prodigious Profits: Both those Tribes shall not forget to return their Praises to God, from whom they received all those Profits. [They shall call the People to the Mount of God.]
The 9th. Remark respecteth Gad, to whom is promised, 1. most renowned Victories, ver. 20. and, 2. a most Reverend Prophet to Spring out of that Tribe; to wit, Elijah the Thisbite, ver. 21. who executed the Lord's Vengeance upon Baal 's Priests, 1 Kings 18. as likewise of a most resolute Prince, (namely, Jehu of this Tribe) who furiously poured forth God's Fury upon the Idolatrous House of Ahab, &c. 2 Kings 9 and 10. Chap. And though this Tribe had their Portion on this side Jordan, where their Law-giver Moses had his Lot to die and be buried in, yet were they as courageous as any to conquer Canaan for their Brethren, Numb. 32.23, 29, 33. 1. Chro. 12.8. and 5.18▪ to 22.
The 10th. Remark relateth to Dan, to whom Military Prowess is promised, ver. 22. who is by Jacob called a Serpent, Gen. 49.17. for his subtle and secret surprizing of his Adversaries. But here by Moses he is likened to a Lion that lurketh in Bashan (the Place where Lions were bred) and suddenly jumped upon their Prey that passed by: So Dan jumped suddenly on Laish, Josh. 18.
The 11th. Remark concerneth Naphthali to whom is promised all sorts of Prosperity, even to full satisfaction, ver. 23. For they laying upon the Sea, and trading with Tyre, Sidon▪ &c. could not well want the most contentful Provisions both for quantity and quality, more especially coming with the Favor of God to them. There the light of God's Favor in Christ appeared, Matth. 4.13.16.
The 12th. and last Remark upon the Tribes, is on Asser, or Ashur, ver. 24, 25. to whom is promised a plentiful Portion, both above Ground for Fruits, and under Ground for Metals, together with Multitudes of Children. This Tribe had now 53 Thousand and four hundred Men of War, Numb. 26.47. and is farther promised, That while their Days lasted, their Strength should last also. As Moses was lusty in his old Age, Deut. 34.7.
The third Part of Deut. 33. is the Epilogue, or Conclusion, wherein Moses gives (1st.) a graphical Character of the high Praises of the most high God, both in his own Nature and Majesty, ver. 26, 27. and in his transcendent loving kindness to his People Israel, ver. 28. and (2dly) shuts up all with a most elegant Epiphonema, which is Eucharistical, ver. 29.
Remarks hereon are, (1st) This Conclusion concerneth all the Tribes of Israel in general, unanimously celebrating the Glory of God, in his goodness to his Church in the Wilderness, they all partaking thereof to their everlasting Happiness. Jeshurun the Chaldee explains it Israel, and the Greek translates it Beloved: Or it comes of Jashar, Hebr. Righteous; for they were beloved of God. and righteous in his Eyes. Yet soon they lost their Uprightness, and kicked against God, like a Shar, Hebr. Bullock, or young Mule, qui matrem suis regratulatur calcibus, that kicks his Dam after he hath sucked her Dugs, Deut. 32.15.
The (2d) Remark is, God was an All-sufficient Succor to Israel, while they retained their Uprightness. [God riding upon the Heavens] ver. 26. was an evidence of Triumph, 2 Sam. 22.11. Hab. 3.8. Revel. 6.2. and 19.11, 16. having all the Celestial Creatures for his Cavalry, or Horsemen, and all the Terrestrial for his Infantry, or Footmen: What Foe can stand before him and his? &c.
The third Remark is, the Safety of the Church under such a Protector, the Ancient of Days is their Refuge, ver. 27. Their Protection is both above and below them, a Child of God cannot fall so far as to fall below the everlasting Arms of God, Cant. 2.6. much less can all his Children: Christ destroyeth the Devil that hath the Power of Death, Heb. 2.14. and with him all their Enemies are destroyed.
The fourth Remark is, God's Church is a People separated from the World that lays in Wickedness, 1 Joh. 5.19. They dwell alone, ver. 28. Numb. 23.9. they mingle not with the Heathen, nor meddle with their Worship or Manners, Esth. 3.8. being a peculiar Treasure to God, Exod. 19.5. Tit. 2.14. having a better Fountain to feed on, than the broken Cisterns of the World: No Foe shall Usurp their place.
The fifth and last Remark from the Epiphonema is, God's People are the World's Paragons, None-such, ver. 29. such as the World is not worthy of, Heb. 11.38. in their having Ossensive, as well as Defensive Armor, whereby they pull down the strong holds of Satan, 2 Cor. 10.4, 5. As 'tis God's Glory to tread upon the high Places of the Earth, Amos 4.13. Mic. 1.3. So he imparts this Glory to his People, Deut. 32.13. and here ver. 29. insomuch that their Foes shall feign themselves Friends, as the Gibeonites did, Josh. 9.4. Psal. 18.44▪ and 66.3.
Moses 's Death is described in Deut. 34. wherein we have, 1. the Antecedents; 2. the Concomitants; and, 3. the Consequents of his Death. 1st, The Antecedents of it are his ascending the Mount Nebo, and his viewing the Land of Canaan round about from the top thereof, ver. 1, 2, 3, 4.
2dly. The Concomitants, are, the Cause why (at God's Command) the Place