The History of the Old Testament Methodized
Moses and the Elders of Israel now returning into the Camp, God by his Almighty Power causes a strong Wind to blow from the Sea-ward, (viz. the Red-Sea which lay Southward of the Israelites Camp at this present) and therewith brought a vast number of Quails among them, and round about their Camp, a days journey in circuit or compass; insomuch that in many places they lay in heaps two Cubits high. The Psalmist tells us, Psal. 78.27. He rained Flesh upon them as dust, and feathered Fowls as the sand of the Sea. The people seeing this, in all hast rose up and fell to gather them, and the gathering continued all that day, and the next night, and the day after. And that Master of a Family, with his Company, that gathered least gathered ten Homers or heaps, whereby possibly is to be understood a very great many; And when they had gathered them, they spread them abroad round about their Camp, and laid them thin that they might not putrefy. But it seems they were as miraculously preserved, as they were sent, else they would never have lasted good a whole month together.
About a year ago [see Exod. 16.13.] God gave them one meal of them at their eighth station in the Wilderness of Sin, before they come to Sinai, but now they eat of them a whole month together, and having satisfied their greedy lust and appetite ( feeding without fear, Jude, v. 12.) so long together with this kind of food, at last the Wrath of the Lord brake out upon them, and he smote them with a very great Plague, while the flesh was between their teeth. The Psalmist says, He slew the wealthiest and the fattest of them, Psal. 78.31. 'It is like He permitted them to surfeit by their greedy feeding, and so thereby many of them died; and therefore the place was called from thence Kibroth-Hattaavah; that is the Graves of these men of lust, and inordinate appetite. See Psal. 78. from 26. to 32. and Psal. 106. v. 14, 15.
Numb. 11. whole Chapter.
SECT. LVI.
FRom Kibroth-Hattaavah they removed to Hazeroth. At this place some emulation or contention arising (as it seems) between Miriam, Moses 's Sister, and Zipporah his Wife, Miriam first and then Aaron (stirred up by her) spake against Moses, because he had married a woman of Ethiopia (so they seem to call her in contempt) because she was of Midian, a part of the Eastern Ethiopia, otherwise called Arabia, and was not one of Abraham 's holy stock. But seeing she had submitted herself to the Law of God, she was to be held as an Israelitish-woman, as Rahab and Ruth were. However upon this occasion they quarrel with Moses, and would equal themselves unto him. What (say they) hath God only spoken by Moses? hath he not spoken also by us? Am not I (says Miriam) a Prophetess, [see Exod. 15.20.] and hath not God promised to be with Aaron's mouth, and that he should be a mouth to his Brother Moses, [ Exod. 4.15, 16.] and hath not he been employed by God together with Moses in bringing the Israelites out of Egypt. What reason then that Moses should be all in all, who hath matched himself to one that is a stranger to the holy Seed of Israel? Moses being a very meek and humble man, was content to put up all this, bearing it patiently, and making no Complaint, but the Lord would not let it so pass. Therefore commanding Moses, Aaron and Miriam to come all three together to the Tabernacle of the Congregation, and the Cloud descending to the door thereof, the Lord now calls to Aaron and Miriam to stand forth, and then declares to them that he did not manifest his Will to Moses in Dreams and Visions, as to other Prophets, but he spake to him with an audible Voice out of the Cloud, and out of the Tabernacle very plainly and clearly, as one Friend uses to speak to another, and had at times discovered to him more of his Glory than ever he did to any mortal man, [see Exod. 33.20.] And when he spake to him he did not make known his mind to him in obscure figurativ expressions as he did to some of the Prophets (see Ezek. 17.3.) but plainly and clearly, and seeing he had manifested so great favor to Moses, How comes it to pass (says the Lord) that ye were not afraid to speak against my Servant Moses? And the anger of the Lord was kindled against them, and the Cloud (the sign of his presence) removed from the door of the Tabernacle, and possibly for some time disappeared, God intending thereby to testify his Indignation against them. And immediately Miriam became Leprous, and white as Snow. God was pleased to spare Aaron though Partner with his Sister in this Sin, lest in his Dishonor the Priesthood should suffer. Aaron intreats Moses to Intercede with the Lord for them, that the punishment of this sin (wherein they had done foolishly) may not be laid upon them. He begs that Miriam may not (by the continuance of this white Leprosy upon her) be as a Child dead in the Womb, whose flesh, when it comes into the World, looks white and putrefied, as if it were sodden and half consumed. And though (says He) she is for the present alive, yet as one dead she is to be excluded from the Communion of the Church; [see Numb. 5.2.] and this fretting Plague, if it continue upon her, will in the end utterly consume and kill her. Moses was prevailed with to pray for Her, and upon his prayer the Lord was pleased to heal her of her Plague, yet gives order that she should be carried out of the Camp for the present. For (says God) if her earthly Father had in great displeasure spit in her face, surely she would have been ashamed to show herself for a time, and therefore much more fit is it that in such a Case as this she should be secluded from the Congregation, to instruct all the people to take heed of being corrupted with Her example. The people upon this Sentence mourned for Her, and journeyed not till she was brought into the Camp again, which argued the great honor and respect they had for Her, being a Prophetess and the Sister of Moses and Aaron. After this the people removed from Hazeroth, and pitched in another place in the Wilderness of Paran called Rithmath, see Ch. 33.18.
Numb. 12. whole Chapter.
SECT. LVII.
THe people being now come near to the Mountain of the Amorites, upon the Borders of Canaan, Moses encourages them to go up, and take possession of the Land which God had promised them, [ Deut. 1.20, 21.] but they fearing the Event, desire that they may first send some Spies to search the Land. Moses not knowing their distrustful hearts, likes well their motion, [ Deut. 1.23.] and seeking Counsel of the Lord about it, the Lord was pleased to permit it, (though in displeasure) and accordingly Commands that at the time when Grapes first grew ripe they should send twelve Principal men, such as were of authority and esteem among them, of every Tribe one (of which Caleb was for the Tribe of Judah, being then forty years old, see Joshua 14.7. and Hoshea the Son of Nun, whom Moses called Jehoshua or Joshua, for the Tribe of Ephraim, ) to discover and spy out the Land. These men accordingly went, entering into Canaan by the Desert of Zin lying on the South, and so went quite thorough it to the very North part thereof, even to Rehob. 'It is probable they divided themselves, else 'tis like they would have been suspected; neither could they otherwise have viewed the whole Country in so short a time.
Numb. 13. from 1. to 23.
SECT. LVIII.
THese Spyes after forty days return from searching the Land, and come to the Camp at Kadesh, bringing with them one branch of a Vine with one Cluster or Bunch of Grapes upon it (which was so big that they carried it between two of them upon a staff) with some Pomegranates and Figs of the Land. Ten of these twelve Spies that were sent praised indeed the goodness of the Land, but magnified also the strength of the Cities thereof, and the Giant-like stature of the Inhabitants, thereby disheartening the people from marching any further towards it. At Hebron, a City in the South-parts of it, (which was one of the ancientest Cities in the World, being more ancient then Zoan, the chief City of Egypt, which vaunted itself to be of very great Antiquity, see Isa. 19.11.) they tell them they met with Giants, the Sons of Anak, men of mighty stature, in comparison of whom they seemed but like Grashoppers. They tell them, The Cities of the Canaanites were great, and walled up to Heaven, Deut. 1.28. They further tell them, That the Amalekites dwelt in the South Country, the Hittites, Jebusites and Amorites in the Mountains nigh unto the Wilderness where the Israelites now lay; so that there would be no entering the Land on the South because of those mighty Nations that would be there ready to oppose them. And in case they should think to fetch a compass about, and to enter in on the East-side, there they would be kept out by the River Jordan, which ran along on that side and the dead-Sea, and by the Canaanites who dwelt by the Sea, and by the Coast of Jordan; and they being a valiant and a strong people would improve those advantages for the best defense of their Country. Thus these ten Spies discouraged the people, bringing an evil Report upon the Land, telling them, It was a Land that eateth up the Inhabitants thereof, by reason of the Civil Wars, and frequent intestine Commotions that arose among them; and by reason of the Tyranny of the Giants, who oppressed those that were less powerful than themselves. And if several of the Natives of the Land were exposed to so much danger, how much more had they need to fear that were Strangers, and were held their Common Enemies, and what could they expect but to be eaten up with continual Wars?
The people at this Relation being greatly terrified, Caleb and Joshua rose up and contradicted this false Report, and encouraged the people, telling them they might easily by God's assistance Conquer the Land, [see Ch. 14.6, 7.] They said all that they could to still and quiet them, and to hearten them to go on; but all in vain; For they now fall into an high rage and discontent, and murmur against Moses and Aaron, and wish they had died in Egypt or the Wilderness.
Nay their discontent and impatience grew so high, that they said, [ Deut. 1.27.] Because the Lord hated us, he hath brought us out of the Land of Egypt, to deliver us into the hand of the Amorite to destroy us, and that ourselves, our Wives and Children should be a prey to their Sword. And therefore like persons almost distracted, they said one to another, Come, let us chose to ourselves a Captain, and under him let us march back again into Egypt, see Nehem. 9.17. But they did not consider the difficulties they must needs meet with, had they proceeded in such a resolution. They could not reasonably expect to be fed with Manna from Heaven in their return (being in Rebellion against God) nor to have the Red-Sea divided for them again. And if they should, though very unlikely, ever get back into Egypt, what scorn and cruel Bondage must they there expect? If the Egyptians oppressed them before, how much more hardly and severely would they deal with them now, remembering the death of their First-born, and the drowning of Pharaoh and his Army in the Red-Sea. But men in passion usually lose all consideration. Moses and Aaron seeing them in such a rage and mutiny, fell down on their faces before them, entreating them to desist from such a desperate purpose. Moses earnestly persuaded them not to dread the Canaanites, for God would go before them, and fight for them, Deut. 1.29, 30, 31. and Caleb and Joshua rent their Clothes, testifying that their hearts were rent with Grief and Indignation at those blasphemous Speeches the people had uttered against God. They tell them the Land they went to search was an exceeding good Land, and if the Lord delighted in them, He would bring them into it. Therefore they should take heed lest by their Rebellion they provoked him to deprive them of it. As for the people of the Land, they tell them, They need not be afraid of them, for they were but as bread for them; that is, their Sword should easily eat and devour them; for their defense was departed from them; that is, God who had hitherto preserved them from being destroyed, because their Iniquity was not then full, [Gen. 15.16.] had now upon their great Provocations withdrawn his defense from them, and would certainly give them up to destruction; And alas! (say they) what are strong Cities or high Walls to defend a people whom God hath forsaken? These Discourses of Caleb and Joshua, though very rational, nothing pacified the enraged multitude, but instead thereof, like mad men they cried out, Stone them, stone them, see Exod. 17.4. The Lord seeing what danger his faithful Servants and Witnesses were in, suddenly caused the Cloud (the usual sign when He meant to speak to Moses concerning the people) to descend upon the Tabernacle, and possibly in a more glorious manner then ordinary, thereby to astonish the people, and to stop them in their furious attempt. And the Lord said unto Moses, How long will this people provoke me, and how long will it be ere they believe me, notwithstanding all the signs and wonders I have shown among them? I am even ready to smite them with the Pestilence, and quite disinherit them, and deprive them of this good Land I promised to their Fathers, and in their stead to make of thee a greater Nation than they. Moses humbly intercedes for them, and makes use of several Arguments to prevail with the Lord for them. First, He says, Lord if thou shouldest destroy all this people as if they were but one man, the Egyptians will hear of it, and will take occasion thereupon to reproach thy Name: They will say, because thou couldst not bring them into the Land which thou swarest to give them, therefore thou hast slain them in the Wilderness, though they know thou broughtest them by thine Almighty Power out from among them; however they will talk insultingly thereof to the Nations who have heard the fame of thee, and know that thou art among this people, and hast manifested thy presence frequently and apparently among them, and that thy Cloud standeth over them, and that thou goest before them in the daytime in a Pillar of a Cloud, and in a pillar of fire by night. 2ly, He humbly desires of the Lord, that the greatness of his Power and Mercy may be manifested in pardoning this people, who by so many and great sins had so highly provoked him, according to what he himself had spoken, Exod. 34.6. saying, The Lord is longsuffering, and of great mercy, forgiving Iniquity and Transgression, and by no means clearing the Guilty, visiting the Iniquity of the Fathers upon the Children unto the third and fourth Generation. By which words, whilst Moses sues for mercy to many of them, he seems to intimate an assent to the justice of God, If He please to execute it upon some principal Offendors among them, which if cut off there would be more safety for the rest. Only he desires he would in the midst of Judgment remember Mercy, and would manifest as great a willingness and readiness to pardon them now, as He had done from Egypt until that time. The Lord was pleased to give a gracious Answer to Moses 's prayer, and accordingly said to him, I have pardoned them according to thy word, I will not destroy them all as one man at this present, I will not cut off the whole Nation as at first I threatened. He further tells Moses, That He intended to get unto his Name great Glory, by the miraculous things that he would do for his people in carrying them into the Land of Canaan; and yet withal He would magnify his Justice and Severity in cutting off those who having seen the Miracles He did for them in Egypt, and in the Wilderness, had yet tempted Him ten times, and therefore they should not enter into the Land, but all of them that were twenty years old and upward should die in the Wilderness, excepting only Joshua and Caleb who were acted by a better spirit, and had followed him fully, and done what he required of them, see Numb. 32.12. These two should enter into the Land, and their Seed should possess it, but as for the rest of the Murmurers and Mutineers their Carkasses should fall in the Wilderness, and their Children that they said would be a prey to the Amorites, these He would bring in, and they should know and enjoy the good Land which their Fathers had so reproachfully rejected. Yet he tells them, Their Children should wander in that Wilderness forty years; that is, till they have made up the years of their wandering in the Wilderness, from their coming out of Egypt, full forty years; and he tells them that during this time, These Children should bear their Fathers Whoredoms; that is, their Fathers Unfaithfulness, Disloyalty and Disobedience to God should bring this punishment of forty years continuance in the Wilderness upon their Children. And He says, They shall know to their Cost, what a dangerous thing it is to withdraw themselves, or break off their Obedience to Him: They shall find that it was their own Infidelity and Disobedience to him, and not his breach of Promise with them, that kept them out of that good Land, to the borders of which he had now brought them. They ought to have considered that his Promise was Conditional, and the performance of it was to be expected only by those that performed the condition of it, and towards them it shall never fail.
Numb. 13. from 23. to the end.
Numb. 14. from 1. to 36.
Joshua 5.6. Numb. 32. from 8. to 14.
Deut. 1. from 26. to 40.
Deut. 9.23, 24.
Psal. 95. from 8. to the end.
Psal. 106. from 23. to 27.
SECT. LIX.
THe ten Spies who had caused this meeting among the people were smitten by God with an extraordinary Plague, and died presently, (see 1 Cor. 10.10.) With this Judgment the people were grievously terrified, and mourned exceedingly; And in remembrance thereof the Jews keep a Feast upon the seventh day of the sixth month called Ebul.
Numb. 14. from 36. to 40.
SECT. LX.
THe people being much terrified with this Judgment, and more especially with God's Decree against them, which Moses had acquainted them with, and being very sensible that they had greatly provoked the Lord, they would needs now in all hast gird on their Swords, and go forward to take possession of the Land God had promised them, resolving to fight all Enemies in the way. But Moses charges them from the Lord that they should not stir, see Deut. 1.42. He tells them that the Amalekites and Canaanites had pitched in the Valley beyond the Mountain, (at the foot whereof they were now encamped) and lay there with their Forces to hinder their passage. He tells them, If they went up, the Lord would not be with them, but they would be smitten before their Enemies. However some of them presumptuously would march up to the top of the hill (though Moses and the Ark staid behind.) And the Amalekites and Canaanites, as had been foretold them, came out against them, and chased them as Bees (which being angered, use to come out in great Swarms, and to fight with great eagerness and fury, see Psal. 118.12.) and killing many of them, pursued the rest even unto Hormah, a place so called afterwards upon another occasion, see Numb. 21.3. And such of them as escaped cried and wept before the Lord, but he regarded not their prayers, and had as little respect to their tears as they had before to his Preceps. And so they abode in the large Wilderness of Kadesh many days, as the days they stayed there did sufficiently manifest. For they were made to wander about 38 years longer in the Wilderness.
Numb. 14. from 40. to the end.
Deut. 1. from 40. to the end.
SECT. LXI.
UPon this Calamity, and the continual dropping away of the Israelites in the Wilderness, God having sentenced to death all above twenty years old, but Joshua and Caleb (as is before related.) Moses composed the 90th Psalm, in which he showeth that the ordinary age of man was reduced to 70 or 80 at the utmost. Therefore the age of man was now a third time contracted, and cut short a third part of what it was before.
SECT. XLII.
THough the Lord had thus manifested his Wrath and Severity against those disobedient Israelites, whom he had sentenced to die in the Wilderness, yet that he might show that He intended to bring their Children into the good Land he had promised, he now enlarges and explains those Laws he had formerly given concerning the Sacrifices which he would have them offer to him when they came thither; as particularly what Meat-Offerings and Drink-Offerings should be offered together with their Sacrifices (whereof part was to be burnt upon the Altar ) as accessories and appurtenances thereunto; And according as the Sacrifice was greater or less, so must also the Meat and Drink-Offerings be more or less; And He appoints particularly what shall be prepared for a Lamb or a Kid, and what for a Ram or a Bullock, that there might be a proportion observed betwixt them, Numb. 15. from verse. 1. to 13. 2ly, He enjoins that the Stranger that is brought to embrace the same Religion with them, shall be under the same Laws and Ordinances that they were under. One Law and one manner shall be for you, and for the stranger that sojourneth with you, from verse. 13. to 17. 3ly, He enjoins them to offer a Cake of the first of their Dough for an Heave-Offering; that is, about the same quantity that they offered of their first Corn they should offer of their Dough, and both to be offered with the same Ceremonies. These they were to offer to the Lord, that is, to the Priests the Lord's Receivers; for the First-fruits were their portion, Ezek. 44.30. The first of all the Fruits of all things, and every Oblation of all of every sort of your Oblations shall be the Priests, from verse. 17. to 22. 4ly, Laws are given concerning Sacrifices to be offered when either the whole Congregation, or a single person, had sinned thorough ignorance, Levite. 4.13. There is a Law given concerning Expiation of Sins ignorantly committed, but that seems to be made in reference to Errors and Faults committed in common course of life, and this to be meant of those only which are committed in things which belong to the external Worship and Service of God, from verse. 22. to 30. 5ly, A Law is given for the cutting off those who sin (not of ignorance, inadvertency or infirmity, but) willfully, boldly and presumptuously, in contempt of the Laws which God hath enacted concerning his public Worship. From verse. 30. to the 31. 6ly, To deter presumptuous Sinners, a relation is made of a bold and presumptuous Sinner, who refused to conform himself to the Law which God had made concerning his outward Worship and Service. It seems whilst they were in the Wilderness, one of the Congregation went out presumptuously to gather sticks on the Sabbath-day. This being a direct violation of the Law given concerning the Sabbath, they put the man inward till they had inquired of the Lord what should be done to him. That a Sabbath breaker was to be put to death they know, see Exod. 31.14. & 35.2. but what kind of death he should die, or whither this gathering of sticks made him obnoxious to that Sentence they were not fully resolved, though it was evident enough to them he had done it presumptuously. Moses not willing to take away his life without certain direction, inquires of the Lord concerning the matter, and by God's own Sentence he was adjudged to be stoned by the Congregation without the Camp, which was done accordingly, from 32. to 37. 7ly, A Law is given, enjoining them to make Fringes with blue Ribbands or Laces on the borders of their Garments, that by looking on them, they might remember all the Commandments of the Lord, and do them. These Fringes were to mind them that they ought to be content with what was commanded, enjoined and limited by the Law of God, and must not run out into any superstitious Inventions, Additions or Devices of their own in his Worship. Which Inventions being delightful to their eyes and hearts, He knew they were very prone to go a whoring after them, and therefore more strictly forbids. And another reason why He enjoined these Fringes was, that they might be distinguished in their habit from strangers, and those that were Aliens from the Common-wealth of Israel, and might remember that they were a people federally holy, and peculiarly devoted to God.
Numb. 15. whole Chapter.
SECT. LXIII.
COrah, Dathan and Abiram, and On with 250 others of prime note and authority among the Israelites, rise up now against Moses and Aaron, envying Moses the Government, and Aaron the Priesthood.
Corah it seems was the Ringleader, and first Mover of this Sedition, which is therefore called the gain-saying of Corah, Jude v. 11. & 23. He was a Levite, and Cosin-German to Moses and Aaron. For Amram the Father of Moses and Aaron and Izhar the Father of this Corah were Brothers, the Sons of Kohath, Exod. 6.18. The Jewish Writers say, That this Corah had long since taken offense that Elizaphan was by Moses preferred to be Prince of the Families of the Kohathites, see Numb. 3.30. whereas Elizaphan was descended of the youngest Brother Uzziel, and He was of Izhar who was elder than he: which grudge, though it lay buried for a time in his breast, yet now it brake forth, and nothing less than the Priesthood will content him and his Abettors. As for Dathan, Abiram and On they were all descended from Reuben, and therefore possibly under the pretence of Reuben 's Birthright, they were the more easily drawn to oppose Moses, as supposing that the Government belonged to them, and not to him. These Conspirators now come to Moses and Aaron, and in an high and proud manner tell them, They took too much upon them, seeing all the Congregation were holy, and therefore might approach to God, and offer their own Sacrifices themselves, as well as they; and they saw no reason that the Priesthood should be tied to Aaron's Posterity only. Then the Reubenites, under pretense of Reuben 's Birthright, seeking (as 'tis probable) to wrest the Supreme Magistracy from Moses to themselves; they also Charge both Moses and Aaron for taking too much upon them, and ask them, Wherefore they lifted themselves above the Congregation? Moses at this carriage of theirs was exceedingly troubled, and withdrawing himself (as it seems) into privacy, He fell down on his face before the Lord in prayer, seeking direction from Him what he should do on this important occasion, and there it was revealed to him what he should say unto Corah and his Accomplices. Moses accordingly coming out to them, tells them, That on the morrow God would decide this Controversy, and show who were His, and who were the Men that He had separated to the Priests Office, and would allow to come near, and to minister unto him. He bids them therefore to come tomorrow with their Censers, and to put fire in them, and Incense upon them, and come with them before the Lord (seeing they thought themselves so fit for the Priesthood) and then they should soon see who it was that God had chosen to be a Priest unto him, by accepting his Incense, and they should know to their Cost that not He and Aaron, but that they (the Sons of Levi ) had taken too much upon them, in aspiring to the Priesthood. What (says he) seems it a small thing to you, Ye Children of Levi, that God hath separated you from the rest of the people of Israel, to bring you near to Himself to do the Service of the Tabernacle, as Assistants to the Priests, to stand before the Congregation to minister for them; that is, to do in their name and stead what they themselves were otherwise bound to have done in the Service of God? What! is all this so small a thing in your eyes, that it will not content you, but you must have the Priesthood also? And what is Aaron (I pray you) and what hath he done, or what hath he assumed to himself that the Lord hath not freely given him? Therefore if you murmur against him, you murmur against God himself. See Exod. 16.7, 8. After this first attempt of theirs was over, it seems, Moses sent for Dathan and Abiram, possibly thinking to deal with them privately, and to persuade them to desist from this wicked undertaking. But they do not only refuse to come, but return him a bitter and scornful answer. They scoff at his promise of bringing them into a Land flowing with Milk and Honey, and giving them Fields and Vineyards. They tell him, He had indeed brought them out of such a Land as did really flow with Milk and Honey (which was Egypt ) and had brought them into a dry and barren Wilderness, and here He had made himself a Prince and a Ruler over them. And did he now think to put out their eyes, and the eyes of those that joined with them in this Complaint, that they should not see and perceive the wrongs and injuries he had done them? Moses at this was very wroth, and prayed unto the Lord, saying, I pray thee, O Lord, accept not the Incense which these wicked Conspirators shall offer before thee tomorrow; but declare by thy refusing of it, that thou disallowest this their rebellion. As for me, thou knowest I have not usurped Authority over them; neither have I abused my Authority in the least by doing them any manner of wrong. I have not taken the vilest Beast, no not so much as an Ass from any of them, neither can they justly Charge me with any injury I have done them.
On the next morning Corah having gathered together not only his 250 Accomplices, but the people in general to be Spectators of the business in hand, (persuading them 'tis like that God would own their Cause, and give Judgment on their side) and these 250 having (as it should seem) got such Consers as they could provide, since the time Moses had appointed this way for the deciding of this Controversy, they came with them to the door of the Priests Court, whither the people used to bring their Sacrifices. 'It is true the appointed place for the Priests to burn Incense was within the Tabernacle, at the Altar of Incense; but this was an extraordinary occasion, and a means enjoined for the discovery of the Lord's will, whither these men or only Aaron and his Sons (as formerly) should enter into the Tabernacle to execute the Priests Office. Corah having assembled his Confederates, and the generality of the people before the Tabernacle, and not finding Dathan and Abiram there, as it should seem, went to their Tents to talk with them, [see Ch. 26.10.] and probably from them He went to his own Tent, before Moses and the Elders came to the Tabernacle, as presently they did. In the mean time the 250 Conspirators on the one side, taking fire from the Altar, and putting it into their Censers, and laying Incense thereon, and Aaron (near to whom Moses stood) doing the like on the other, God now signifies his approach, and the actual manifestation of his Presence, by the descending of the Cloud which used to hover over the Tabernacle to the door thereof. And the Lord spake to Moses and Aaron saying, Separate yourselves from among this Congreation, that I may consume these Conspirators, and all that join with them in a moment. Then Moses and Aaron fell upon their faces before the Lord, and said, O God, the God of the Spirits of all Flesh, who formest the spirit of man within him, [Zach. 12.1.] and seest and knowest the spirits and hearts of all men, and art able to discern between those that sin obstinately, and those that are only seduced by others, and drawn hither only to see what would be done. Shall one man sin, (viz. Corah the chief Incendiary) and wilt thou be wroth with the whole Congregation? Upon this intercession the Lord was pleased to spare the people that would depart from these Rebells. And then imparting to Moses what He intended to do, commands him to warn the Congregation to get away from the Tents of Corah, Dathan and Abiram. Moses accordingly rose up (many of the Elders of Israel accompanying him) to denounce the Judgment of God against these Conspirators; and he warns the Congregation to depart from the Tents of these wicked men, and to get far from them, and to touch nothing of theirs (as judging all that they have execrable and accursed) lest they perish in the Judgment, which was ready to fall upon them for their great Sins and Provocations. The people accordingly did so, and fled from the Tents of these men, but Dathan and Abiram impudently came out, and stood in the doors of their Tents with their Wives and Children, as if they intended to out-face Moses, and scorned the Judgment he threatened against them. Moses then said, Hereby ye shall know that the Lord hath sent me, and hath appointed me to take upon myself the Government of this people, and hath conferred the Priesthood on Aaron and his Sons, and that I have not done these things on my own head; If these men die the common and ordinary death of other men, then the Lord hath not sent me. But if the Lord by his Almighty Power do work a new and hitherto-unheard of Miracle, so that the Earth open her mouth and swallow them up quick, then you must needs acknowledge that I am innocent, and that these men have highly provoked the Lord. Moses having made an end of speaking, the Earth immediately opened her mouth and swallowed up these Rebels, and all that appertained to them that were there present. And the same (it seems) happened (and probably at the same time) to Corah and his Family, as appeareth Numb. 26.10. only some of his Children (who as 'tis like joined not in their Fathers sin, or if they did, soon repented of it, and gave over, and departed from their Fathers Tent, at Moses 's warning,) were spared. And of their Race came such as either composed some of the Psalms, or at least were famous Singers in the Temple, and Samuel also the great Prophet and Judge in Israel was of that Race, see 1 Chron. 6.33. to 38. Thus perished the Ringleaders of this Rebellion. All the Israelites that were near them, fled at the Cry of them, fearing lest the Earth should swallow up them also. And as a further addition to the dreadfulness of this Judgment, there came fire out from the Lord and consumed their 250 Confederates, who had offered Incense, and usurped the Priests Office. They are punished with fire, as by fire they had offended, see Levite. 10.2. Moses now by God's Command appointeth Eleazar the Son of Aaron to gather up the Censers from among the ashes of the dead bodies of these men that were burnt and consumed, and to scatter the fire that was in them without the Court of the Tabernacle, as showing that God rejected it and their Service, and abhorred their Sacrifice. And he tells him, That the Censers of these Sinners against their own Souls were now hallowed, having been presented before the Lord by his Commandment, and he orders him to make broad Plates of them for a covering of the Altar of Burnt-Offerings, which was covered with Plates of Brass before, see Exod. 27.2. And the less need there was of them, the fitter they were to be a sign of God's Judgment against presumptuous Conspirators, and of his vindicating and clearing the innocence of his faithful Servants, and to be a Memorial to the Children of Israel, that all Israelites and Levites, excepting Aaron 's Sons, are to be reckoned as Strangers in respect of the Priests Office, and may not aspire to it lest they perish, as Corah and his Confederates did. However the very next morning after those dismal Judgments had been executed, all the Congregation of the people that were inclined to this Faction (whose lives Moses had saved the day before, by praying to the Lord for them,) murmured against Him and Aaron, and peremptorily told them, That they had killed the Lord's people. Moses and Aaron being thus injuriously charged, looked up to God, as having no other Refuge or Shelter to fly unto; and immediately behold the Cloud descended upon the Tabernacle, as a sign of the approach and actual manifestation of the glorious Presence of God, and that he intended to speak something unto them. Moses and Aaron presenting themselves before the Lord, the Lord bad them get them up presently from among this rebellious Company, that he might consume them in a moment. But they fell on their faces, and interceded with the Lord for them. God by his Spirit informs Moses, That he had sent a Plague among them, and directs him what course to take for the stopping of it. Hereupon he calls to Aaron to take his Censer, and to put fire into it from off the Altar, and to put Incense thereon, and to run quickly and make atonement for the people, and to stand between the living and the dead, for he tells him, Wrath was gone out from the Lord, the Plague was begun. And Aaron did as Moses commanded him, yet the Plague ran so swiftly among the people (like fire in a field of Corn) that before Aaron could interpose himself to make atonement [wherein he was a Figure of Christ's Intercession] there fell fourteen thousand and seven hundred of those rebellious Murmurers, [see 1 Cor. 10.10.] and then the Plague was stayed, and Aaron returned to Moses to the door of the Tabernacle, to acquaint him how he had sped, and to return thanks unto the Lord, who had so graciously accepted the work of his hands.
Numb. 16. whole Chapter.
SECT. LXIV.
THat none might for the future presume to usurp the Office of the Priesthood, or aspire to it besides Aaron and his Sons; God was pleased to enjoin Moses to take of each Prince, of the twelve Tribes, a Rod or Staff, such as they did usually carry in their hands (which were it seems according to the Custom of those times made of Almond-Tree ) and to write every Princes Name on his Rod, and to write Aaron 's Name upon the Rod of the Tribe of Levi. He tells him, That the man's Rod whom he did choose to serve him in the Priesthood should blossom, and the rest remain dry. And God orders Moses to lay all the Rods up in the Tabernacle, in the most holy place, before the Ark of the Testimony, where the Lord did use by glorious signs to testify his Presence, and make known his Will unto them, see Exod. 25.22. For upon such extraordinary occasions we need not doubt but Moses used to go into the most holy place. Accordingly next morning Moses went in thither, and he found that the Rod of Aaron had shot forth branches, and some of them had buds on them, and some blossoms, and others yielded Almonds; but all the rest of the Rods remaining dry as they were before. Then Moses brought out all the Rods, and shown them to the Children of Israel, and the Princes took every man his Rod, and found them dry sticks as before, but Aaron 's Rod flourished, and had brought forth Buds, Blossoms and Fruit; by which Miracle they were convinced that God had chosen Aaron and his Sons to be the only Priests that should serve Him at the Altar. And hereupon God orders Moses to lay up Aaron 's Rod again in the most holy place, before the Ark, to be kept there as a Testimony against any such Children of Rebellion as should ever after presume to usurp the Office of the Priesthood: And by this means also he might prevent the murmurings and complainings of the people, which if they went on in they would thereby bring certain destruction upon their own heads. The people hearing these things, and being exceedingly terrified with this threatening, and the remembrance of those late dreadful Judgments that had carried away so many among them, they cry out unto Moses, Alas we die, we perish, we all perish; that is, we see we are in continual danger of being swept away with terrible Judgments. And as men terrified are wont to conceive their danger to be greater than indeed it is; they now apprehend that it would be exceeding dangerous for them to come near the Tabernacle, or to be present at any Worship or Service there performed; and seem to fear that God would not withdraw his Indignation from them, until he had destroyed and consumed them all.
Ch. 17. whole Chapter.
SECT. LXV.
THe people being under such a fear and consternation, the Lord hereupon takes order for the guard of the Sanctuary, and enjoins that everyone should remain within the Verge and Limits of his duty, and so they should be safe, and he tells Aaron, That He and the Priests and Levites shall bear the iniquity of the Sanctuary; that is, if any pollution, came to it by the people they should answer for it, and bear the punishment thereof if they did not take care to prevent it; and the Priests should bear the punishment of all Iniquity committed about their Priests Office, if they did carry themselves amiss in it, or suffer a stranger or Levite to meddle therein. He tells them he had joined the Levites to them to minister to them in the outward Services of killing and slaying the Sacrifices, &c. but they themselves only should serve at the Altar, and within the holy place before the Ark of the Testimony, and the Levites shall observe the Precepts and Charge which he hath given them concerning their Ministry, and concerning the sacred things of the Tabernacle which are committed to their Care, that so everyone keeping his station, and doing his duty, there may be no wrath anymore upon the Children of Israel; only they shall not meddle with the Service of the Sanctuary and Altar lest they die. And if the Priests did not endeavor to prevent any such Error or Miscarriage in their Brethren the Levites, they should also incur the like danger. Thus he appoints the Levites to minister to the Priests, and orders that he that is not of the Tribe of Levi shall not be admitted to serve and minister unto them. For God having taken the Levites instead of the first-born of the Children of Israel to himself, he had given them unto Aaron and his Sons for his own Service, and the Service of the Tabernacle. Therefore he and his Sons should exercise their Priests Office in all things that concern the Altar of Burnt-Offerings; and in all things which are to be done within the outward Veil (whereby the holy place is divided from the Court); the High Priest in the most holy place, and inferior Priests within the Sanctuary or holy place. And God tells Aaron and his Sons, That 'tis his free Gift and favor to them, that he had made choice of them before others for the Priestly Office, and that He had ordained, That whoever is not of Aaron 's Line, and goeth about to meddle with the Priestly Office, shall be put to death, from verse. 1. to 8.
The Lord having thus set down the Office and Work of the Priests and Levites, he comes now to set out their portion which they should have as a reward of their Service. And first, He tells Aaron that for the sake of his Office to which he was anointed, and because He and his Sons were separated from worldly Employments, to attend upon holy things, therefore they should have a part in every Meat-Offering, Sin-Offering, Trespass-Offering, and in the Court of the Tabernacle or Tents round about it [called here the most holy place comparatively, in respect to the Camp of Israel, and the great Court for the people which was without the Priests Court,] they might eat of them. 2ly, They should have the Heave-Offerings and Wave-Offerings; that is, the right Shoulder and wave-breast of the Peace-Offerings, with all other Gifts that were heaved and waved, no part thereof being burnt upon the Altar. And of these the Priests Daughters might eat whilst they remained in their Fathers house; but being married to strangers they might not eat of the holy things, [see Levite. 22.12, 13.] Neither might any unclean person eat thereof. 3ly, They should have the first-fruits. Some of the first-fruits of the Land were brought to the Lord at their three great Feasts, as a sheaf of their Barley, at the Feast of the Passover, Levite. 23.10. And two loaves of their new-Wheat at the Feast of Pentecost, verse. 17. And the first of their Wine and Oil at the Feast of Tabernacles. But these were brought in the name of all the Inhabitants of the Land in general. Besides these, particular men were of their own Corn and Fruits to bring the first-fruits unto the Lord, as is enjoined Exod. 22.29. & 23.19. concerning which there is no other direction given, but that they should be of the first, and of the best; the quantity being left to the liberty and discretion of the Owner, to bring according as he had found the blessing of God upon his Grounds. 4ly, They should have all things devoted, that is, all votive and freewill-Offerings, see Levite. 27.28. except such things as were devoted as a Sacrifice unto God. 5ly, The first-born of men and beasts. The first-born of men they were to permit to be redeemed at a month old for five Shekels, [see Levite. 27.6.] and the firstlings of unclean Beasts they were to permit to be redeemed after eight days at a lower price; but the firstlings of Cows, Sheep and Goats were not to be redeemed, they must be sacrificed, and their blood sprinkled, and their fat burnt on the Altar, that they may be a sweet savor to the Lord, but their flesh should go to the Priests. God tells them, He had allotted them these things for their Maintenance forever, (that is, whilst this Dispensation lasted) by a perpetual and unchangeable Covenant, called a Covenant of Salt, because firm and incorruptible; Salt having a virtue to preserve anything from corruption. God further tells Aaron, That when the Land shall be divided by Lot, there shall be no lot for the Levites. They should have no Inheritance in it; He himself would be their part and portion. Indeed they had Cities and Suburbs, but they were given them by the other Tribes.
The Lord further tells Aaron, That He had given the Levites all the Tenths or Tythes of the Children of Israel as a reward of their Service, Levite. 27.30. And straitly charges that no Israelite that is not of that Tribe presume to come nigh to the Tabernacle to do any part of the Service belonging to the Levites, lest they die for it. And He tells him, That the Levites should bear the punishment of their own Iniquity, if they should transgress, yea and of the people's too, if by their not watching over the holy things, they suffered the people to transgress about them. He further enjoins that the Levites shall offer as an Oblation to the Lord, and pay a tenth of all the Tythes they receive unto the Priests, and this the Lord would accept at their hands no less than if having Lands as others had, they should pay Tythe of the increase of them, as the rest of the people did to them, and hereby they should testify their homage and thankfulness to God. And they were to offer and separate out of the Tythes paid to them for the hallowed part to be paid to the Priests that which was of all the best. And the Priests might eat of these Tythes indifferently in any place. And He further declares, That if the Levites do heave or separate a tenth part of the best of their Tythes for the Priests use, they shall not expose themselves to punishment, which they would else do if they neglected it. In conclusion here is added a general warning, that both Priests and Levites should take heed of polluting or profaning the holy things, or suffering them to be profaned by others, (which might be done many ways) that so they might prevent wrath from falling on themselves and others.
Ch. 18. whole Chapter.
SECT. LXVI.
THe Lord having appointed the Priests and Levites to do the Service of the Tabernacle, and to watch over the people, that they might not trangress about any of the holy things, He here appoints a water of separation to be made, that so if any of the people had contracted any legal uncleanness, by the sprinkling of this water upon them, they might be cleansed, and so might come freely again to the Service of God in the Tabernacle, without fear of those Plagues, which otherwise their pollutions might bring upon them. For the making of this water a red Heifer was to be provided, and that by the common charge of all the Children of Israel, because it was to be for the common good of them all, and for the cleansing of any one among them that was by any accident legally unclean. It must be an Heifer without spot, and upon which never came yoke. For they used in those times to plow and draw their Carts with Heifers and Cows, as well as with Oxen, see Judge. 14.18. This Heifer was to be given to Eleazar, because by doing this Service, that was now to be done, he was to be unclean, and 'twas fit that he rather than Aaron should be defiled. She must also be carried out of the Camp as an accursed thing, figuring Christ's being made a Curse, and suffering without the City, Heb. 13.12. And Eleazar was to sprinkle of her blood seven times, turning his face towards the Tabernacle of the Congregation. And her skin and her flesh, her blood and her dung were all to be burnt in his sight. And Eleazar was to take Cedar-wood and Hyssop, and Scarlet, and to cast them into the midst of the burning of the Heifer, to signify that these things should be used for a sprinkle in sprinkling the unclean with the water of separation, see Levite. 14.4. And Eleazar was to wash his Clothes, and bath his flesh, and to be unclean unto the evening. This might intimate to them that it was not so much the water made with the ashes of this Heifer, as the thing signified thereby, that had virtue in it to purify those that were spiritually unclean, and consequently to show the imperfection of the legal Priesthood, because they that were employed in preparing this water, which was for the cleansing of others, were themselves defiled. 'Twas further enjoined, That the ashes of this Heifer should be gathered up by a man that was clean, and laid up without the Camp in a clean place, because they were now conseerated to an holy use. However the man that gathered them up was thereby made unclean, because they were the remainders of an Heifer slain for the sins of the people. And the Statute of making and reserving of these ashes, for a water of separation, was to bind both the Israelite and the Proselyte, or Stranger that sojourned with them as long as this Dispensation lasted. By this Law it was further enjoined, That he that touched the dead body of a man was to be unclean seven days, and he was to purify himself with this water on the third day, and on the seventh day, [verse. 19.] and then he was to be clean, else not.
And whoever having contracted this kind of uncleanness, and doth not make use of this way to purify himself, but cometh in that state into the Court of the Tabernacle, he shall be cut off by the Sentence of the Judge, if it be proved that he did it presumptuously, because he despiseth not only the Ceremonial purifying, but the thing signified thereby, viz. the spiritual cleansing thorough the blood of the Messias. Otherwise if he did it ignorantly, he was to bring such a Sacrifice as is enjoin'd, Levite. 5.3, 6. Further, if any man came into the Tent of a dead man, it rendered him unclean, yea and all that was in the Tent; Every open Vessel that takes in the air of the Tent was ceremoniously unclean. Or if a man touched a dead body, or the bone of a dead man, it rendered him unclean. And thus hereby was figured the spreading and infectious nature of sin. And one of the Priests that was clean was to put running water to the ashes of the burnt-Heifer, and with a bunch of Hyssop tied to a Cedar-stick with a Scarlet-thread to sprinkle the person, or Tent, or Vessels that were unclean, and then to be himself unclean until the evening, because he had touched the water of separation. And whatsoever any unclean person touched, was to be held unclean, to signify the contagion of sin, spreading from one to another.
Numb. 19. whole Chapter.
SECT. LXVII.
THe Camp now advanced to Kadesh in the Wilderness of Zin, which was near to the Land of Edom, in the first month of the fortieth year, after their coming out of Egypt, and there Miriam died and was buried, four months before her Brother Aaron, and eleven months before her Brother Moses. She was the eldest of the three, she attained to the age of 130, [see Exod. 2.4, 7.] she was a Prophetess, and by her also God guided the Israelites in their Travels, [see Mich. 6.4.] she (in all likelihood) was the Girl that was set to watch what would become of Moses when he was exposed in an Ark of Bulrushes on the River Nile, see Exod. 2.4, &c.
Numb. 20. verse. 1.
SECT. LXVIII.
AT this Kadesh the people for want of water murmur again against Moses and Aaron. With the same want God had tried their Fathers in the first year after their coming out of Egypt, Exod. 17.4. and they murmured then as their Children do now, and they had water given them out of a Rock. But these their Children were worse than their Fathers, because the supply their Fathers had from God in that extremity should have been an argument and encouragement to them to rely on his Providence now, and not to have distrustfully murmured, or wished so desperately as they did. Would God (say they) we had died with our Brethren, whom God suddenly destroyed in the Insurrection of Corah, and at other times, thereby (as it were) slighting that fearful Judgment of being cut off in God's firery Indignation, in comparison of being pinched with a present want of water. They highly expostulate with Moses and Aaron for bringing them into that barren Wilderness, which was no place to sow seed in, or plant Fig-Trees, Vines or Pomegranates, but a Land of Desarts, a Land of Drought, and where there was no water, a Land thorough which no man passed, and where no man dwelt, see Jer. 2.6. Moses and Aaron hereupon betake themselves unto the door of the Tabernacle to intercede with God as formerly for this rebellious people. And the Lord immediately signified his approach and the actual manifestation of his glorious Presence, by the descending of the Cloud to the door of the Tabernacle, [see Ch. 14.10. and Ch. 16.19.] And here He Commands Moses to take the Rod, (viz. Aaron 's Rod which budded) out of the Tabernacle, and with that Rod in his hand to speak to the Rock before the Children of Israel, and it should give forth water. Moses indeed with his miraculous Rod, at their eleventh station at Rephidim by Mount Sinai, struck the Rock in Horeb as God commanded Him, and water came forth; And he named the place Massah or Meribah. But here at this their 33th station (38 years after) with Aaron 's budded Rod (having his spirit provoked by these rebellious people) He smites the Rock twice without any such Command or Commission from God to smite it at all. And he and Aaron likewise as it seems speak unadvisedly with their lips, uttering words of passion and distrust, possibly to this purpose; Hear now ye Rebels, must we fetch you water out of this Rock? Never imagine that God will work such a Miracle for such a rebellious Crew as ye are. However the Rock gave forth water abundantly. God was very angry with Moses and Aaron that they had thus distrusted him, and had not sanctified him inwardly in their hearts, by trusting in Him, [1 Pet. 3.15.] nor glorified him outwardly, by ascribing to him the glory of his truth and power before the Children of Israel; and therefore He tells them, They shall not bring that people into Canaan, [see Deut. 3.25, 26.] And as the former place at Rephidim was called Massah and Meribah, viz. a place of Strife and Contention (because the people there strove with the Lord, that is, contended with Moses his Servant, which he accounts as contending with Himself,) so shall this also be called. And thus the Lord was sanctified in them or among them; that is, among the Israelites by giving them water, and thereby manifesting his Almighty Power, Faithfulness, and his Goodness and Compassion towards them, notwithstanding their great Provocations.
Numb. 20. from 1. to 14.
SECT. LXIX.
MOses now by God's direction sends Messengers to the King of Edom, to desire Him that He would please to permit them (who were His own flesh and blood, as being descended from Jacob Brother to Esau, ) to pass thorough his Country, that being the nearest and most convenient way into Canaan. And they amiably desire this, because God had charged them that they should not meddle with the Sons of Esau, or their possession, [ Deut. 2.4, 5.] He tells him, He cannot but have heard of their sore and long Troubles and Oppressions which they suffered in Egypt, and how (upon their crying unto the Lord) he sent his Angel, viz. his own eternal Son, the Angel or Mediator of the Covenant of Grace, [see Exod. 3.2. and Mal. 3.1.] who conducted them in the way by a Cloud and Pillar of fire. He tells him, They would not turn aside into their Fields or Vineyards to do them any damage, and would drink only of their Rivers that were common, and not meddle with their Wells digged for their private use (which were very precious in those hot and dry Countries) without paying for it. But the King of Edom would not consent to it; so they were forced to fetch a compass thorough the Wilderness which lay about the Land of Edom. Notwithstanding as they went along their Coasts, in the out-skirts of their Country, the Edomites afforded them Victuals for their money, [ Deut. 2.29.] though they did not come forth to meet them with bread and water, as men use to do who wish success and prosperity to those to whom they bring it, see Deut. 23.3, 4.
Numb. 20. from verse. 14. to 22.
SECT. LXX.
FRom Kadesh the Camp removes to mount Hor. Here God tells Moses, That Aaron should be gathered unto his people; that is, his godly fore-Fathers that died before him, see Gen. 25.8. Heb. 12.23. He commands him to bring Aaron and Eleazar his Son up to the top of Mount Hor. And they accordingly went up in the sight of all the Congregation. Here Aaron being attired in all his glorious Vestments, Moses strips him of them, and puts them upon Eleazar his Son, to show that God had appointed him to succeed in his Fathers Office, and that the High Priests eldest Son, or the next Heir of their Family (unless rendered uncapable by some blemish) was still to succeed in that Office. Thus on the first day of the fifth month, in the fortieth year after their coming out of Egypt, Aaron, being an 123 years old, died, (seven months and seven days before Moses ) and was there buried, and the whole Congregation mourned for him 30 days.
Numb. 20. from verse. 22. to the end.
SECT. LXXI.
AT this time King Arad the Canaanite (whose Country lay in the South of Canaan ) understanding by the Spies he had sent forth to observe the course of the Israelites, that they were turned back again from the Red-Sea, and marched directly upon the South of Canaan, (not knowing of Moses 's purpose to compass the Land of Edom ) he immediately marched forth with his Army as far as Mount Hor, in the edge of the Desert, where the Israelites now lay, and there fought with them, and took some of them Prisoners. The Israelites intending to renew the battle, and again once more to encounter Arad and his Army, they called upon the Lord for help, and vowed unto Him, that if he would please to deliver these Enemies into their hands, they would utterly destroy and burn their Cities, and that nothing of their Goods should be reserved for their own private use. The Lord was pleased to hear their prayer, so that in the second battle they vanquished, and overcame them. But how could the Israelites being so far off in the Wilderness destroy their Cities lying in Canaan, [Numb. 33.40.] into which they came not till after Moses 's death? It seems the performance of this Vow was long after made, viz. when they were come unto the Land. For the King of Arad is reckoned for one of those whom Joshua destroyed, [ Joshua 12.14. Judge. 1.16, 17.] so that they now conquered the Canaanites Army that came out against them, and devoted the Spoils which they took; and afterwards when their Cities came into their possession, they utterly destroyed them, and so paid their Vow which now they made. From whence the place was called Hormah, that is, the place where the Vow of utterly destroying these Canaanites was performed.
Numb. 21. from 1. to 4.
SECT. LXXII.
LEaving Mount Hor, they fetch a compass about the Country of Edom (the people being much vexed that they were forced to go so far about) and on the East-side of it at Zalmona they make their 35th station. Here, loathing Manna again as light bread, and wanting also water, they in a great discontent Expostulate with Moses, and murmur against God Himself; This was their wonted carriage in all their straights and difficulties. The people murmuring in this manner, the Lord sent fiery Serpents among them, whose venomous biting caused a grievous burning in their bodies, insomuch that multitudes of them, by this Judgment, perished. Thus God with the venomous biting of fiery Serpents punishes the virulent and fiery Tongues of these murmuring Israelites. The people hereupon come to Moses to beg of him that he would intercede with the Lord for them. The Lord was pleased to appoint Moses to make an Effigies, a Figure or Representation in Brass of one of those fiery Serpents, wherewith they were stung, and then to set it upon a pole in the Camp, so that every man that was stung with those fiery Serpents might look upon this brazen Serpent, and so be healed. And this was an eminent Type of the promised Messiah, as our Savior himself shows, Joh. 3.14, 15. The Israelites carefully kept this brazen Serpent unto the days of Hezekiah; but then in that age, because the people burnt Incense to it, that good King brake it in pieces, 2 King. 18.4.
Numb. 21. from verse. 4. to 10.
SECT. LXXIII.
THeir 36th incamping was at Punon, [Numb. 33.42.] their 37th at Oboth, [Numb. 21, 10. and Ch. 33.43.] their 38th at Ije-abarim. Upon the borders of Moab, [Numb. 33.44.] to wit, in that Desert which lieth over against the Land of Moab towards the East, [Numb. 21.11.] and is called the Coast of Moab, Deut. 2.18. And when they removed thence to pass by the Valley or Brook of Zared, God forbad them to make War upon Moab, Deut. 2. from verse. 8. to 13. And in the time since they encamped at Kadesh-barnea (38 years ago) to this time, the whole Race of those that mutined and rebelled against God, from twenty years old and upwards, were wholly extinct and dead, see Deut. 2. from 13. to 16. Their 39th Encamping was at Dibon-Gad, [Numb. 33.45.] Their 40th at Almon Diblathaim, verse. 46. in the Wilderness of Moab. The Israelites now coming to pass the borders of Moab at Ar, and approaching the Country of the Ammonites, God also forbad them to make any War upon them, or to distress them, or to seize upon their Land, for He had given it unto the Children of Lot for a Possession, Deut. 2.19. Then God commanded them to pass over the River Arnon, which at that time divided the Country of the Amorites from the Land of the Moabites. Indeed the Country beyond Arnon towards Jordan had been in the Possession of the Moabites, but Sihon had taken it from them. Which Moses notes to let us see how God by this means had provided this Country for the Israelites, who might not else have meddled with it, if it had been still in the Moabites possession, but not being so now, the Israelites are commanded to take it from the Amorites, Deut. 2.24. Moses also further to show that the Israelites had good right to this Country, cites a writing or Relation called the Book of the Wars of the Lord, wherein (it seems) the Victories which God gave the Israelites over their Enemies were largely described. In that writing Moses shows it was related what God did at the Red-Sea, and at the Brook of Arnon, at the stream of the Brook that goeth down to the dwelling of Ar, and lieth upon the border of Moab. So that Arnon was at this present the border between the Land of Moab and the Land of the Amorites, though formerly the Land beyond Arnon belonged also to the Moabites.
Numb. 21. from verse. 10. to 16.
SECT. LXXIV.
FRom thence they departed to Beer, which signifies a Well. Here the Lord did again miraculously supply them with water, and that in the sight of all the people. He stayed not now till they murmured again, but of his own accord did appoint Moses to gather the people together, and to set the Princes of the Tribes to dig with their Staves, having (as 'tis probable) little Spades or Paddles at the end of them, promising them that a Well should thereupon miraculously spring up, in that dry and barren place, which accordingly came to pass. And thereupon the people sang that gratulatory Song wherein with much joy and thankfulness to God they acknowledged the miraculous manner of the Wells springing up, saying, Spring up, O well, sing ye unto it; that is, sing Praises unto Him who gives it. This it seems was that renowned Well called Beer-Elim; Isa. 15.8. that is, The Well of the mighty Ones.
Numb. 21. from 16. to 19.
SECT. LXXV.
FRom the Wilderness of Kedemoth Moses sent Messengers to Sihon the Amorite, King of Heshbon, praying him to permit them quietly to pass thorough his Country, which was a shorter cut to the Fords of Jordan; And they promise him they will not do any injury to him or his people by the way; they would not turn into their Fields or Vineyards to do them any damage, nor drink of their private Wells of water without paying for them. This possibly they did to make him the more inexcusable. But he denying them passage, and making War upon them, He himself was slain, and his Host discomfited, and so the Israelites possessed themselves of all their Cities, utterly destroying all the Inhabitants thereof, and his Country, unto the borders of the Amorites, which was strong, and therefore Sihon had not encroached upon their Country as he had upon the Moabites, at least not beyond the River Jabbock. Among other Cities which they took, Heshbon was one, which Sihon took from the former King of the Moabites, who was King before their present King Balak, and so both Heshbon and the Country adjoining was the possession of Sihon when the Israelites took it. To prove this, Moses alledgeth the proverbial or aenigmatical Song which (it seems) was first made and used by the Amorites, by way of triumph over the vanquished Moabites: Come into Heshbon, let the City of Sihon be built, and prepared; implying, that though Heshbon perished, being in Moab's hands, yet now it should be more fairly built and fortified, being in Sihons hands. For there is a fire gone out of Heshbon, a flame from the City of Sihon, it hath consumed Ar of Moab, and the Lord's of the high places of Arnon; that is, the fury of War which was kindled and began in the subversion, and laying waste of Heshbon, brake out from thence, and consumed the Country of the Moabites as far as Ar, a chief City of theirs, and the Lord's of the high places of Arnon; that is, their great men and Priests that sacrificed in their high places: Woe unto thee, O Moab! thou art undone O people of Chemosh; In this clause of their Song the Amorites scoff at Chemosh the God of the Moabites, [1 Kings 11.7.] because he was not able to help them, but had permitted those of them that escaped the Sword to be taken Captives by Sihon. They further triumphantly add, We have shot at them; that is, all their Country between Heshbon and Dibon (one of their high places in the Land of Moab ) we have taken from them; And we have wasted their Country even unto Nophah, which reacheth unto Medeba, another City in the Land of Moab.
Numb. 21. from 18. to 31.
SECT. LXXVI.
AFter this Moses sent his Spies to Jaazer, a City also that had been Moab's, [Jer. 48.31, 32.] but now was the Amorites, which they took with the Towns thereunto belonging, and cast out thence the Amorites from the River Arnon (which is the bound of Moab ) to the Brook of Jabbock which parteth it from Arnon, yet meddled not with the Country lying upon the River Jabbock, neither with any of the Lands belonging at that time to the Children of Ammon or Moab, as God commanded them. After this the Children of Israel marched to Bashan, a rich Country, famous for its huge Oaks, [Ezek. 27.6.] and rich Pastures which nourished strong and great Cattle, [ Deut. 32.14. Amos 4.1.] Og King of this Country being a remnant of the Giants, whose Bedsted was of Iron nine Cubits in length and four in breadth, [ Deut. 3.11.] came out against them and fought with them at Edrei, and was there with all his people utterly vanquished and destroyed by Moses and the Israelites (whom God encouraged to go out against him) and they possessed themselves of all his Country, to wit, sixty Cities, and all that Coast as far as Argob, Deut. 3. from verse. 1. to 18.
Numb. 21. from verse. 31. to the end.
SECT. LXXVII.
AFter these Victories the Israelites encamped in the plains of Moab, on this side of the Ford of Jordan, right over against Jericho, at Abel-Shittim, which was their 42 d Encamping: Here they continued till after Moses 's death, and till under the Conduct of Joshua they passed over Jordan unto the Land of Canaan. In which time many notable things fell out, even all recorded from this place to the end of Deuteronomy.
Numb. 22. verse. 1.
SECT. LXXVIII.
THe Moabites had no reason to be afraid of the Israelites, because God had commanded them not to meddle with them, and accordingly they had peaceably passed by their Country. Yet their minds were stricken with such a terror from God, that all this could not quiet them. They saw the Israelites were a numerous and mighty people; They had already vanquished two Kings, they were still upon their borders. Thus God made good his Promise to his people, Exod. 15.15. As for the mighty men of Moab, trembling shall take hold upon them, all the Inhabitants of Canaan shall melt away, and Deut. 2.25. This day will I begin to put the dread of thee, and the fear of thee upon the Nations that are under the whole Heaven, who shall hear report of thee, and shall tremble and be in anguish because of thee. Balak King of Moab and his people being under these fears, they send to the Elders of the Midianites to join with them against the Israelites, telling them, That this vast Company were like to lick up all about them, as the Ox licketh up the grass of the field. 'It is very plain, that the Midianites had no manner of reason to join with them. For first, They were allied to the Israelites being the Posterity of Midian, who was the Son of Abraham by his wife Keturah, [Gen. 25.12.] Secondly, The Israelites had not hitherto meddled with them. Thirdly, The Israelites Conquest of the Amorites was an advantage to them, because they were by this means freed from Sihons Tyrannical Yoke, under whom (as it appears) they were before in bondage. However, after Consultation (it seems) they joined together in this business, and Balak and they sent for Balaam a Soothsayer, who was at that time famous for his Inchantments and Divinations (and dwelt at Pethor, a City in Mesopotamia, his native Country, scituate upon the River Euphrates, ) to come and curse the Israelites, purposing afterwards to make War upon them. The Messengers (carrying with them large Presents to satisfy him for his Divinations, called by the Apostle the wages of unrighteousness, 2 Pet. 2.15.) come to Him and tell him, That there was a mighty great people come out of Egypt, which covered the face of the Earth, and they were now encamped over against Moab; They tell Him, they came to him from Balak King of Moab, and from the Midianites, to desire him to come over and curse this people; For they were confident he was able by his Curses and Inchantments very much to weaken them; nay they believed that those whom he blessed were blessed, and those whom he cursed were cursed. Balaam having received their Message, desired them to stay with him that might, and he would acquaint them next morning what the Lord Jehovah the true God (of whom probably he had some knowledge, and professed to worship, though it seems he being an Idolater and Soothsayer worshipped other false God's also,) did speak unto him. The Lord was pleased not by the force of Baalams Inchantments, but of his own free will to speak to him, as he has often (for his people's sake) revealed his Will to wicked men, as particularly to Pharaoh, Gen. 41.15. and to Nebuchadnezzar, Dan. 2.45. God charges Balaam he should not go with these Messengers, much less should He presume to curse the people of Israel, for they were blessed. Balaam in the morning tells the Messengers, That God would not give him leave to go with them, but he conceals from them the other part of the Lord's Injunction, viz. That he should not presume to Curse the Israelites, for they were blessed. The Messengers returning with this Message, Balak sends again to him, and sends more honorable Persons than the former, importuning him to come, promising to promote him to great honor if he would come and curse this people for Him. These new Ambassadors coming to make this second Address to Balaam, He plainly tells them, That if King Balak would give him his house full of Silver and Gold, he durst do neither less nor more than God enjoined him. However if they pleased to stay with him that night, he would see what the Lord would say unto him. God now permits Balaam to go with these new Ambassadors, not that it was pleasing to Him he should do so, (as appears verse. 22.) but the more to discover the evil disposition of Balaam 's heart, and to manifest his own Glory in constraining him to bless those whom he intended to curse. Balaam attended with two Servants goeth along with these new Messengers, but God was angry with him for it, because he saw he had a great desire to curse the Israelites, and went with a purpose to do it, if he could be permitted. Whilst he was upon the way, the Angel of the Lord, (viz. the Angel that redeemed Jacob from all evil, Gen. 48.16.) sets himself as an Adversary against him. The Angel appearing in a visible shape, with his drawn Sword in his hand (a sign of wrath and vengeance) the poor Ass Balaam rod upon had her eyes opened to see him, and turned aside out of the way. Balaam hereupon smote her to bring her into the way again. The Angel meets him a second time in another place, where there was a wall on both sides. The Ass seeing him, thrust herself unto the wall, and so crushed Balaam 's foot; he thereupon smites her again. The Angel meets him a third time in a narrow way where there was no turning to the right hand or to the left, then the Ass fell down under Balaam, who being extremely enraged, smote her again with his staff. God herupon by his Almighty Power opened the mouth of the Ass, and caused her to speak articulately and understandingly, and to rebuke the madness of the Prophet, 2 Pet. 2.16. Jude verse. 11. She said unto him, What have I done unto thee, that thou shouldst smite me these three times? Balaam being inur'd as Sorcerers and Witches are to hear evil Spirits speak in the shape of brute Beasts, was not so much astonished at it as other men would have been, but briskly replies, I beat thee because thou hast abused me; If there were a Sword now in my hand, I would kill thee. The Ass answered, Am not I thine Ass, upon whom thou hast ridden ever since I was thine? Did I ever use to serve thee so before? Then the Lord opened the eyes of Balaam, and he saw the Angel of the Lord standing in the way with a drawn Sword in his hand, and he bowed down his head and worshipped. And the Angel said, Wherefore hast thou smitten thine Ass, behold it was I that withstood thee, because thy way is perverse before me, in that thou hast so earnestly desired to go to Balak notwithstanding I did so absolutely charge thee to the contrary. And now thou goest with a purpose to curse my people, though I have commanded thee again and again that thou shouldst not curse them: 'Twas well for thee that the Ass turned from me, else I had saved her alive, and surely slain thee. Balaam said unto the Angel, I have sinned, I knew not that thou stoodst in the way against me. Then he faintly proffers to go back again to his own house, but yet loving the wages of unrighteousness, he was not willing to do it, except necessity did constrain him. The Angel seeing him so desirous to go, bids him go on, only he should be sure to speak nothing but what He enjoin'd him. When Balaam came to Balak, Balak began to expostulate with him that he did not come to him sooner, telling him, He was a Prince that had power to have preferred him. Balaam tells him, That now he was come, he had no Commission to speak anything to Him, but what God should put into his mouth. Then Balak offered Sheep and Oxen in Sacrifice, and sent part of them (as the custom was) for Balaam and his own Princes and Nobles to feast upon. On the morrow he brought him to the high places consecrated to the Worship of Baal; for Idolaters thought their high places fittest to obtain their Requests in from the hands of the God's whom they worshipped. And he carried him to those high places also, that from thence he might have a full sight of the people of Israel, who were encamped in the Plains of Moab, whom he would have him to behold, that his Curses might be the more powerful and effectual.
Numb. 22. whole Chapter.
SECT. LXXIX.
BAlaam now appoints Balak to cause seven Altars there to be built, and to prepare him seven Oxen and seven Rams to Sacrifice to Jehovah, that he might obtain leave to Curse his people. Seven was a number sanctified by God for many msteries, [see Levite. 4.6.] and particularly in Sacrifices (see Job 42.8. 1 Chron. 15.26. 2 Chron. 29.21.) wherefore the Aramites, and Moabites, and other Nations having learned from their Ancestors the manner of sacrificing unto the true God retained it to Moses 's time, and long after, though they corrupted it with their own Superstitions, and abused it to much Impiety. Seven Altars therefore being prepared, they offered on every Altar a Bullock and a Ram. Balaam bids Balak stand by the Burnt-Offerings, and there to pray for good success, whilst he himself would betake himself to some solitary place in the top of that hill to exercise his feats of Divination and Inchantments, [see Ch. 24.1.] and to observe Signs if any appeared. And the Lord was pleased there to meet Balaam, not for the sake of his Inchantments, but voluntarily for the manifestation of his own Glory, and the good of his people. God not regarding his Sacrifices (which he seemed so much to depend upon) told him what he should say, and forced him to bless the Israelites instead of cursing them. And Balaam lifted up his Parable, that is, declared his Prophetick Vision, and the Answer which he had received from the Lord, pronouncing it with an high and audible Voice, saying, Balak sent for me from Mesopotamia to come hither to Curse this people; But how can I Curse those whom God will not have cursed? I have seen this people from the top of the Rocks, and indeed the very sight of them is full of majesty and terror. This I must Prophesy of them, That God will cast out the Inhabitants of Canaan, and place them in their stead, and so they shall dwell alone, in a Land of their own, under the Government of their own Laws and Princes; and no Nation shall be worthy to be compared with them, and that chiefly because they shall be God's peculiar people (see Ezod. 19.5.) and separated from other people of the World by their Religion, Laws and Manners. And who can look upon the vast and miraculous increase of this people without admiration? an express sign of God's great blessing upon them. They are even like the dust of the earth for multitude, [see Gen. 13.10.] who can number one Squadron, or fourth part of them as they are now encamped. I am so far from endeavoring to bring any unfortunate death or ruin upon this people, who are God's chosen Ones, and directed by his Laws to walk in ways of holiness and righteousness, that I, for my part, desire to die the death of the righteous among them, and that my last end may be like unto theirs. Balak hearing this, angrily replies, I sent for thee to Curse mine Enemies, and behold thou hast blessed them altogether. Balaam answered, He must speak what God had put into his mouth. Balak then desired him to remove to another place, hoping possibly that that might prove a more lucky and successful place than the first had been. For Idolaters used in their conceits to attribute much to the luckiness of times and places. Balak had carried him before where he saw the whole Army of the Israelites, and possibly he thought that the sight of their vast multitudes did something dismay and damp his spirit, that he durst not curse them. He resolves therefore to carry him where he should only see the outermost part of them, and should not see them all. And accordingly carries him to the field of the Spies or Scout-watches, so called (as it seems) because there they kept the watch of the Country. Here also they build seven Altars, and offer Sacrifices, and Balak stood by the Burnt-Offerings, and Balaam betook himself to a solitary place again to practice his Inchantments as before. God meets Balaam and appoints him what return he shall make, And coming to Balak, He utters again his Parable or Prophetick Vision, saying, Hearken, O Balak, to the Message that I have brought thee from the Lord. The word of God is not like the Speeches of the Sons of men; They oftentimes promise, but do not or cannot perform. But all such falsehood and variableness is far from God. The Strength of Israel will not lie, nor repent; He hath commanded me to bless this people, and I shall not turn away the blessing from them. There is no hope that God will ever be induced to give way that they should be cursed. For He hath not, nor will He at any time see wicked injuriousness practic'd against Jacob, or perverse Counsels and vexation against Israel, so as to approve of it, but will show himself in their defense by opposing those that do oppose and oppress them. The truth is, the Lord their God is present with them, and reigneth as King among them, and the joyful shout of a King and his people encouraging one another to battle is found among them. God, that brought them out of Egypt is an Almighty God, He hath the strength of an Unicorn, his Power is irresistible, [see Job 39.10, 11. and Numb. 24.8.] surely there is no Inchantment (that will prevail) against Jacob, nor no Divination against Israel that will hurt Him. And as at this time, so hereafter it shall be published and declared what great things God hath done for this people, and what things He shall hereafter do. For these Israelites will be wonderfully Victorious, Behold this people shall rise up as a great Lion, and lift up himself as a young Lion, he shall not lie down until he eat of the prey and drink of the blood of the slain; that is, till he have gotten a full Victory over his Enemies.
Balak was extreme angry to hear these words, and told him, If he would not curse this people (for which end he sent for him) he should not however have blessed them. Balaam replies, He must do as God commanded him. Balak hearing this, resolves however to try a third time what could be done against Israel, and therefore now carries Balaam to the top of Mount Peor, where the Moabites used to sacrifice to their Idol called Baal-Peor, [Ch. 25.3.] having there an House or Temple built for him, called Beth-Peor, Deut. 3.29. Here they build Altars, and offer Sacrifices as before. Formerly when Balaam left Balak standing by his Altars, and went himself aside to see what God would say to him, he used by Inchantments (that is, some of those magical Arts and diabolical ways which Sorcerers use) to seek liberty and beg leave of God to curse the Israelites, but having found that it pleased the Lord still to bless them, and that there was no hope by his Inchantments to get leave to curse them, he resolved now to give over that course, and suddenly to curse them before he had any charge from God to the contrary. And accordingly he turned his eyes towards the Wilderness where the Children of Israel were encamped, intending now to do it; but the glorious and goodly sight of their multitude, and order appall'd and astonished him, and suddenly the Spirit of God came upon him, casting him into a trance, and by his mighty over-ruling Power constrained him to bless those whom he resolved to curse. Balaam therefore declaring how God had in a supernatural manner opened his eyes to see things to come, he utters another Parable or prophetic Vision concerning Israel, saying, How goodly are thy Tents, O Jacob, and thy Tabernacles, O Israel! what a goodly sight do they yield, being ranked in such admirable Order, under their several Ensigns and Standards? This people may be compared to large and fruitful Valleys and Gardens enclosed, set with pleasant and wholesome Plants, and kept always fresh and fruitful by the watering of Rivers; yea they may be compared to the Trees of Lign-aloes which the Lord hath planted, which prosper above the ordinary course of nature, and above that which by mere skill and industry of men they are wont to do. And as this Tree is of a sweet Odor, so shall a sweet fame and report be spread of this people; yea lastly, they may be compared to Cedar-Trees planted by the water side, which are great, tall, and very durable; so great shall the growth of this people be, and so stable and flourishing the glory of their Kingdom. He shall pour water out of his Buckets; that is, he shall so water them, that Israel shall have a numerous Off-Spring, and his Posterity shall wonderfully grow up, and increase as seed in moist grounds, and among many waters.
His King shall be more Potent than Agag, the King of the Amalekites, whose Kingdom was then the most potent and flourishing. This was fulfilled in Saul, [1 Sam. 15.7, 8.] and in the glory of Israel's Kingdom in David and in Solomon's days, but especially in Christ, Psal. 89.23. He goes on, God that brought them out of Egypt is an Almighty God; His Power is irresistible, He hath as it were the strength of an Unicorn, [see Ch. 23.22.] He further shows, That Israel shall eat up the Nations his Enemies, (that is, the seven Nations of Canaan,) and break their bones; And like as a Lion (the King of Beasts) returning from his Prey coucheth down, and lieth at rest, and none dare disquiet him, so safe and secure shall the peace of this people be; blessed is he that blesseth them, and cursed is he that curseth them.
Balak hearing this, was exceedingly enraged against Balaam, and smiting his hands together, told him, He had sent for him to Curse this people, but behold he had blessed them, and that three several times; He bids him therefore be gone; He had thought to have preferred him, but his God had deprived him of that honor and preferment he intended for him. Balaam replies, That He had no cause to blame him, for this was that which he told his Messengers at the first, viz. That if he would give him his house full of Silver and Gold, he could not go beyond the Commandment of the Lord. However, says he, I will counsel thee what thou shalt now do; and will show thee also what this people shall do to thy people in the latter days. I counsel thee therefore for the present to entice them to Idolatry, and to join with you in your Idol-Feasts, and let the Daughters of Moab and Midian entice them to commit Fornication with them, [see Ch. 31.16. Rev. 2.14.] and this is the only way to provoke God to leave them, and to be against them. And for the present thou needest not fear them; for God has commanded them not to set upon you, [see Deut. 2.9.] but hereafter, viz. many years hence there shall arise a Prince out of them that shall subdue thy people, [see 2 Sam. 8.2.] And I Balaam being one whose eyes God hath in a supernatural manner opened to see things to come, do now utter another Parable or prophetic Vision unto thee, which is this; I shall see him, but not now, I shall behold him but not nigh. There shall come a Star out of Jacob, and a Scepter shall arise out of Israel; that is, a King of the Seed and Posterity of Jacob, who shall shine as a Star in the Firmament in regard of the glory of his Person and Government; and this King was David, in whose days the Kingdom of Israel was raised to an exceeding Splendor and height, and this King did vanquish the Moabites, 2 Sam. 8.2. and was a Type of Christ, who was discovered to the wise men by a Star, Matth. 2.2. Now this David, he says, he should see, though not now, viz. in his Posterity He should see Him after many Generations. And this King (he says) shall smite the Corners or Princes of this Country, who were the Corners or chief strength of the Kingdom, as the corners of an house are the chief strength of the building; and he shall destroy all the Children of Sheth; so the Moabites were called because some one of their Progenitors (famous in his time) was called Sheth. And further he foretelleth that the Edomites that inhabit Mount Seir shall also be subdued by the Israelites, which was literally fulfilled in David, 1 Chron. 18.13. and thereupon he sung that triumphant Song, Psal. 60.8. Moab is my washpot, that is, I have so subdued them, that I use them in my meanest services as a vessel to wash my feet in; over Edom will I cast my shoe, that is, I will trample upon the Edomites as a vanquished people. He says therefore, Out of the house of Jacob shall come one that shall have the Dominion, and shall destroy the Edomites, and not only those that are found in Arms in the Field, but those also that remain in the several Cities and fortified Places that shall oppose him. Then looking towards the Country of the Amalekites (the Posterity of Esau, Gen. 36.12.) He uttered this Parable or Prediction concerning them. Amalek was the first of the Nations that warred against Israel, [see Exod. 17.] but he is appointed to be destroyed, till he be rooted from the face of the earth. This was fulfilled in part by Saul, [1 Sam. 15.] and after in Mordecai 's time, see Esther 7. Then he looked towards the Country of the Midianites, (called here Kenites from one principal Family or People among them, which is put for the whole Nation, ) and predicted this of them, Thy dwelling is strong, thou buildest thy Nest or Habitation like Eagles among the Rocks, yet thou shalt endure much at the hand of several Enemies, (which was in part accomplished when the Midianites were vanqished by Gideon, Judge. 7.2.) and shalt at length be carried away Captive by the Assyrians, who, with the Jews, carried away all the Nations round about them, [compare Jer. 25.9. with 1 Chron. 2.55.] And he further added, Alas! who shall live; that is, who almost can escape, when God shall do this, intimating the grievous Calamity of that time, when the Assyrians shall make this havoc. And Ships shall come from the Coast of Chittim, and shall afflict Ashur, and shall afflict Eber, and he shall also perish forever; that is, the great Empire of Asia first held by the Assyrians, afterwards by the Chaldeans, and last of all by the Persians, ) shall be destroyed by the Greeks and Macedonians (properly called Chittim, Gen. 10.4. Isa. 23.1.12.) under Alexander the Great, and afterwards by the Romans who came into Asia out of the Harbours of Greece, Dan. 11.30. And the Jewish Nation and their Country shall be much infected and evil entreated by the Grecians of Syria and Egypt, [Dan. 8.11. & 11.31.] and much more by the Romans under Vespasian and Titus. The Greeks also at last shall be ruined by the Romans, and their Empire shall be overthrown by them. As for the Roman Empire itself, it is now much fallen, and the usurping State thereof under the Papacy God will at last consume with the breath of his mouth, 2 Thess. 2.8. Thus Balaam as he began with the blessing of Israel, so he endeth with the destruction of their Enemies. Then he went away with a purpose to return home, but was stayed (as it seems) by the Midianites, and among them was afterward killed by the Sword of Israel, Numb. 31.8.
Numb. 23. whole Chapter. Numb. 24. whole Chapter.
SECT. LXXX.
ISrael now being encamped at Abel-Shittim [see Ch. 33.49.] in the very borders of the promised Land, the Women of Moab and Midian were set on work (according to the wicked Counsel of Balaam, see Numb. 31.16. Rev. 2.14.) to turn the people to Idolatry, and to allure them to commit folly with them, that so the Favor of God being thereby turned away from them, they might be exposed to mischief from their Enemies; And accordingly a great number of the people did commit Whoredom with them, and being invited by them to their Idolatrous Feasts (made upon Sacrifices offered to their God's) at length were drawn to open Idolatry also [see Exod. 34.15.] and to bow down to their God's, and worship them. Thus a great many of the Israelites worshipped Baal-Peor, (which was the Idol-god of the Moabites, so called from Mount-Peor, where this Idol was worshipped,) and the anger of the Lord was greatly kindled against them for it. And he commanded Moses to call the Heads and Princes of the people together, and by their assistance to take all the Ringleaders of this disorder and to hang them up before the Sun; that is openly in the sight of all men, that as they had sinned openly, they might be punished openly, for the terror of others; and this was accordingly done. Then Moses gave order to the Judges and Rulers to put to death all such of them that were under their several Commands whom they found to have joined themselves to Baal-Peor. And last of all, God sent a Plague among them, whereof there died 23000 men in one day, [see 1 Cor. 10.8.] which added to them that were hanged and killed by the Sword amounted in all to 24000. During these dreadful Judgments and Executions, Zimri a Prince of Renown in the Tribe of Simeon openly, and impudently in the sight of Moses and all the Congreation (who were weeping before the door of the Tabernacle, under a sense of the wrath of God, whereby so many of their Brethren had been cut off,) carried Cozbi the Daughter of a Prince of Midian into his Tent to commit folly with her. Phineas the Son of Eleazar understanding this, being stirred up with an holy zeal for God, and by the special motion of his Spirit, he took a Javelin in his hand, and ran into the Tent, and slew them both in the very act of their Villany; and by this heroic act of Phineas the wrath of God was appeased, and the Plague stayed, see Psal. 106.30. And God was so well pleased therewith, that he commands Moses to make known for Phineas 's encouragement, that he had given unto him his Covenant of peace, for the settling of the Priesthood in his Posterity, and to be continued in his Seed as long as ever the Levitical Priesthood should continue, provided they walked in ways pleasing unto God. And he call it his Covenant of Peace, First, Because they should peaceably enjoy it. 2ly, Because the work of the Priest was to make peace between God and the people: Now though the Dignity of being High Priest should have come to him, and his by descent, because he was the eldest Son of Eleazar, (Aaron 's eldest Son) yet that it should not be removed to another Family for want of Issue, that was of God's special goodness, and is here promised as the reward of Phineas 's zeal. Yet we must not understand this Promise so absolutely, but that his Posterity might by their sins, for a time, deprive themselves of this Dignity, as it afterwards fell out, when Eli was made High Priest, who was of the Family of Ithamar, see 1 Chron. 24.3.
God having thus manifested his favor to Phineas for this heroic act of zeal, (which was counted to him for righteousness, Psal. 106.31.) and having punished his own people for their sins, he now decrees Vengeance against their Enemies. And accordingly he commands the Israelites forthwith to vex the Midianites, that is, to make War upon them, which Command implied also a promise of Victory. For their newly professed Friendship towards them was but feigned, and they plotted their ruin according to the Counsel of Balaam, and distressed them with their wiles and devices, though not with War; neither need it seem strange that the Israelites are not commanded to War against the Moabites as well as the Midianites, because God had expressly forbidden them, Deut. 2.9. And 2ly, Because the Midianites seem to have had the chief hand in this mischief, as seems probable from Balaam 's stay among them.
Numb. 25. whole Chapter.
SECT. LXXXI.
GOd now to show unto Moses how tender he was of his own people, and how severe against all those that did seek to hurt them, he commands him to make War, and to avenge his Quarrel upon the Midianites, who had been the occasion of so much mischief to them. And when that was done, he tells him, He should be gathered to his godly fore-Fathers long since dead; that is, to the spirits of just men made perfect, Heb. 12.23. Moses hereupon having received (as it seems) particular directions from God that he should send out but 12 thousand of the Israelites against them (that the hand of God in the Victory might more eminently appear, see Judge. 7.2.) and should take them equally out of every Tribe one thousand (that no one Tribe might exalt itself above another for this Victory) He accordingly did so, and appointing Joshua (as 'tis probable) for General, he likewise sent Phineas with them, to encourage them (who had lately manifested his zeal against that Midianitish Harlot, Ch. 25.6.) with one of the holy Instruments; that is, a silver Trumpet in his hands, [see Ch. 10.2.] Hereupon these twelve thousand of the Israelites engaging with the Midianites, they slew all the Males of them that they could lay their hands on, and among them five Kings of Midian who were formerly (as it seems) Vassals to Sihon, and therefore are called only Dukes of Sihon, Josh. 13.21. but Sihon himself being sometime before slain (it seems) they became now absolute Kings; among whom was Zur the Father of Cozbi whom Phineas slew, Ch. 25.15. Balaam also fell with them in this battle, who being their Counselor in sin, became now a Partner with them in their punishment. As for the Midianitish-Women and Children, the Israelites took them Captives, and burning their Cities and Castles, they carried away great Spoils of their Goods and Cattle. All these Captives and Spoils they brought to Moses and to the Camp of Israel now encamped in the Plains of Moab. Moses was angry with the Officers of the Army for saving the Women alive, who had before ensnared the people, and therefore above all others should have been slain. He thereupon gives order (undoubtedly by God's special direction) that all the male Children should be put to death, as also all the Women that were of years fit for the knowledge of Man; only the Women-Children should be spared, to wit, to make them Servants or Wives, if they would learn the knowledge of the true God. Moses also enjoins the Soldiers to abide out of the Camp seven days to purify themselves, their Captives and Spoils, and shows them the manner how it must be done; namely, Gold and Silver, and such things as could pass thorough the fire, should be purified by fire, and they themselves should be cleansed with the water of separation, see Ch. 19.11, &c. And Eleazar tells them, That God had given Moses an express Commandment concerning these things, which himself as the Lord's High Priest was to make known unto them, and to see them observed accordingly. Moreover the Lord Commands Moses, That the Prey taken in this Expedition (which was very great, viz. of Beasts and Women-kind 800 and 40 thousand,) should be divided into two equal parts; the one for those that went out to the War (which were twelve thousand) and the other for the rest of the people that stayed at home, which were a vast multitude, as appears, Ch. 26.51. And further, that he should levy a Tribute for the Lord out of both parts, which He (being the Inheritance of the Priests and Levites intended for them, see Gen. 14.20.) orders him to take out of their part