2. — by his own standard.] By the standard or banner of that tribe to which he shall be attached by the following order. Bp. Patrick. — with the ensign of their father's house:] All the twelve tribes were distinguished by particular standards; and each standard is supposed by some to have been of the colour of that stone in Aaron's breastplate, on which the name of the particular tribe was written. Stackhouse. The Jews have a tradition that the ensign, carried in the standard of Judah, was a lion; in that of Reuben, a man; in that of Ephraim, an ox; and in that of Dan, an eagle. St. John seems to allude to this in Rev. iv. 7. Dr. Wells. Probably the name of Judah, was embroidered in great letters on his standard; of Reuben, on his; and so on. Or they were distinguished by their colours only, as our regiments now are. Bp. Patrick. 3. — throughout their armies:] That is, all the several 27. — the tribe of Judah.] It appears that Jacob's prophecy concerning the power and strength of this tribe, Gen. xlix. 8, &c. began already to be fulfilled; they being far more numerous than any other: agreeably to the same prophecy, the tribe of Ephraim was already more fruitful than that of Manasseh. Bp. Patrick. U 2 The Levites' office and charge. The order of the tribes. the names, from twenty years old and upward, all that were able to go forth to war; 48. For the Lord had spoken unto Moses, &c.] It was by the special commandment of God, that Moses did not number the Levites at this time; because they were intended for another service, and were therefore to be numbered by themselves. In the same manner all nations have exempted their ministers of religion from other services, particularly from war. Strabo notes this custom to have been as old as Homer's time; and Cesar observes that the ancient Druids were exempt from war and tribute. Bp. Patrick. 50. — over the tabernacle—and over all the vessels thereof.] Not to officiate in the tabernacle, or use any of its vessels in any sacred ministry, for this belonged to the priests alone; but to carry it, chap. iv, and to minister unto it, see chap. iii, and to encamp round it as a special guard. For this reason they did not march under the standard of any other tribe, because they formed a camp by themselves; nor did they go to the wars with the others, because they were to attend on the tabernacle of God. Dr. Wells, Bp. Patrick. 51. — and the stranger that cometh nigh shall be put to death.] Any Israelite whatsoever, being not of the tribe of Levi, if he offer to meddle with the ark, shall surely die; either by the immediate hand of God, or by the hand of human justice and authority. Bp. Hall. As a presumptuous intruder into sacred offices. Pyle. Chap. II. ver. 1. And the Lord spake unto Moses] The tribes being mustered, registered, and formed into companies, the next orders given were about the form of their encampments and of their marches. Their general camp was to be in the form of a square; of which the four sides were to be placed towards the four quarters of the compass. Each side was to consist of three tribes, nearest related to each other: that they were to pitch at such a distance, from the tabernacle, which was in the midst of all, as might show their reverence for it, at the same time that the whole camp might serve for its protection. Pyle. 6. Bring the tribe of Levi near,] They had consecrated themselves to God by a noble act, mentioned Exod. xxxii. 29, which procured them this blessing of being presented to God, and solemnly consecrated to His service. Bp. Patrick. — that they may minister unto him.] The work and office of the Levites were as follows: 1. To minister to the priests, as appears from this verse, and from nacle, 11 instead of the firstborn. 14 The Levites are numbered by their families. 21 The families, number, and charge of the Gershomites, 27 of the Kohathites, 33 of the Merarites. 38 The place and charge of Moses and Aaron. 40 The firstborn are freed by the Levites. 44 The overplus are redeemed. THESE also are the generations of Aaron and Moses in the day that the LORD spake with Moses in mount Sinai. 7.—they shall keep his charge,] They shall do that service, which Aaron, as from the Lord, shall appoint to them. Bp. Hall. — before the tabernacle of the congregation,] Not officiating in it, for that belonged to the priests; but assisting the priests in their service before it, or about the external part of it. Bp. Patrick. 9. — These shall first set forth.] Or march in the front, whenever a movement was made, as the van-guard. Pyle, Dr. Wells. They were the greatest of the four bodies; and were placed before the oracle, as the strongest guard. Bp. Patrick. 17. Then the tabernacle of the congregation &c.] The tabernacle, not entirely, but the sanctuary rather, was to follow, in the midst of the army; see chap. x. 17; having the camps of Judah and Reuben before it, and the camps of Ephraim and Dan behind, for the greater security of so holy a thing. So that they did not march, as they encamped: in the latter case, there was a camp on each side of the tabernacle; but when they marched there were two before, and two behind. Pyle, Bp. Patrick, The order of the tribes. The sons of Aaron. captain of the children of Asher shall be Pagiel the son of Ocran. 31.—They shall go hindmost] They were the most numerous body after that under the standard of Judah: and were therefore appointed to bring up the rear, as the former led the van, for the greater security of the sanctuary. Bp. Patrick, Pyle. Chap. III. ver. 1. These also are the generations of Aaron and Moses &c.] This that follows is an account of the genealogy of Aaron, and Moses, and the other Levites. Dr. Wells. He puts Aaron first, because he was the elder brother, and his posterity were advanced to the dignity of priests; whereas the descendants of Moses were only ministers to the priests, as were the other Levites. The posterity of Moses are reckoned among the Kohathites, ver. 27. Bps. Patrick and Kidder. 10. — priest's office: ] It was the proper and peculiar office of the priests to bless the people in the name of the Lord; to offer incense; and to minister at the altar, Numb. xviii. 7; Deut. xxi. 5; I Chron. xxiii. 13. Bp. Kidder. — the stranger ] Any one, though a Levite, that was not of the sons of Aaron. God Himself sent out fire to consume Korah and his company, who presumed to offer incense, being only Levites, and not priests, chap. xvi. Bp. Patrick. 12. — I have taken the Levites—instead of all the firstborn &c. ] Whereas before the firstborn of the family was ordained to execute the office of priesthood, and to offer sacrifices for the rest, now I have confined this office to one tribe alone; so that only those of Levi, instead of the firstborn, shall be set apart for this work. Bp. Hall. families; Amram, and Izehar, Hebron, and Uzziel. 13. — I am the Lord. ] Who, as such, may take whom I please to be employed in My service, and therefore much more make such an exchange. Dr. Wells. 14. — the Lord spake unto Moses ] And not to Aaron also. The number of the Israelites was to be taken by them both, chap. i. 3, as was that of the Kohathites, chap. iv. 2. And the Gershonites and Merarites were numbered by Aaron as well as by Moses, chap. iv. 41, 45. But the precept to number the Levites here is directed to Moses only, and by him was executed, ver. 16, whatever assistance or approbation Aaron might give, ver. 39. And again we find that Moses alone was concerned in numbering the firstborn of Israel, ver. 40—42, in which no mention at all is made of Aaron. For since the money, with which the firstborn of Israel, that exceeded the number of the Levites, were to be redeemed, was to be paid to Aaron and his sons, Before CHRIST 1490. The firstborn are freed by the Levites. Before CHRIST 1600. Korath shall pitch on the side of the tabernacle southward. 32. And Eleazar the son of Aaron &c.] There was one officer in chief set over each of these great families, ver. 24, 30, 35; and over all these officers there was one supreme chief, namely, Eleazar, who was more than a Levite, being the eldest son of Aaron the high priest. Bp. Patrick. 39.— twenty and two thousand.] The foregoing sums amount to 22,300; a greater number than that of the firstborn of the Israelites, which was 22,273. Yet we find the number to be redeemed was 273, ver. 46. So that 300 are omitted here, where the several sums are collected; and a price is paid for 273, which were indeed over and above the number here mentioned, but twenty-seven short of the real number of the Levites. It is probable, therefore, that the 300, not reckoned here, were the firstborn of the Levites; which, being due to God before from the tribe of Levi, as well as from the other tribes, were not to be reckoned among those Levites, who were to be taken instead of the firstborn of Israel. Bp. Kidder, Dr. Wall. It is singular that the tribe of Levi should be much less numerous than any of the others. Their number of males from a month old amounts only to 22,300; whereas, of the other tribes, Judah was 74,500, chap. i. 27, and the rest, one with another, about 40,000, none so few as 30,000. Dr. Wall. 41.— the cattle of the Levites] In the gross. Dr. Wells. Not to be sacrificed, or taken from the Levites; but to continue in their possession, by God's allow- The age and time of the Levites' service. Before CHRIST 1496. c Exod. 30. 13. Lev. 27. 25. chap. 18. 16. Exch. 45. 12. 47. Thou shalt — take five shekels apiece.] This was the price of redemption ever after, chap. xviii. 16. It had been lately constituted the value of a man-child, from a month to five years old, Lev. xxvii. 6. Which of the firstborn was to be redeemed by money, and which to be exchanged for a Levite, was probably determined by lot: unless the congregation redeemed the 273 firstborn out of a common stock. Bp. Patrick. Chap. IV. ver. 3. From thirty years old and upward] In the work, to which they are here appointed, they were not employed till they reached thirty years of age: but they were admitted to attend at the tabernacle, and do other service at twenty-five years: see chap. viii. 24. The work, here alluded to, was that of carrying the ark, and the most holy things, which were always borne on men's shoulders. It is spoken of by the word "burden" in ver. 15, 19, 24, 31, 47. Bp. Patrick. Probably, at twenty-five years of age they went in as learners; and at thirty began to do the hard services. Dr. Wall. — all that enter into the host.] All that are fit to enter upon this ministry, being of just age, and sufficient strength, and not legally excluded, chap. v. 2; i. 3. This service was a spiritual warfare; and he that entered into it, is said to enter into the host. See ver. 23, and 1 Tim. i. 18; 2 Tim. ii. 3. Bp. Kidder. Their watching continually about the tabernacle made them a sort of guard. Bp. Patrick. Chap. V. ver. 2.—put out of the camp &c.] There were three camps, as may be learned from what has gone before, and as the Jewish writers have observed. 1. The camp of the Shechinah, or of the Lord; namely, the sanctuary, with its courts, where God was said to dwell, and which are called the tents of the Lord, 2 Chron. xxxi. 2. 2. The camp of the Levites, who, with Aaron and his sons, encamped round about the sanctuary, ch. iii. 3. The camp of Israel, chap. ii, which encompassed them all. Lepers were not admitted into any of these three camps: he, that had an issue, was excluded from the two first; but might be in the camp Restitution is to be made. The trial of jealousy. Before CHRIST 1490. put them; that they defile not their camps, in the midst whereof I dwell. 6. — put in the staves thereof.] Not into the rings, for they were never to be taken out, Exod. xxv. 16. The Hebrew words signify put the staves thereof, that is, upon their shoulders: or, fit and dispose them, under the covering, that they might be laid on their shoulders. Bps. Patrick and Kidder. 6. — commit any sin that men commit.] That is, which they are ordinarily obnoxious to, or overtaken with. Bp. Kidder. Any sin of frailty or infirmity, which is commonly incident to every man. Bp. Hall. In the Hebrew the words are, shall commit any sin of man: that is, any sin against his neighbour: as in Joel iii. 19; "violence of the children of Judah" is truly translated, "violence against the children of Judah." It is plain from ver. 7, 8, that Moses here speaks of offences against their neighbours. Bp. Patrick. — to do a trespass against the Lord.] Such offences against their neighbours, as were also offences against God; such as frauds and cheats put on men by a false oath. Bp. Patrick. The context manifestly implies, that a sin against our neighbour is an offence against God. Pyle. — that person be guilty;] Or rather, be sensible of his guilt. See Lev. vi. 4. Bp. Patrick. 7. — the continual bread] The shewbread, which stood continually in the presence of God, being renewed every sabbath. Bp. Patrick. 7. — and he shall recompense his trespass with the principal thereof, &c.] Under the Levitical law, reconciliation could be obtained only by repentance, and no repentance was accepted, which did not prove its sincerity by practical reformation. For every transgression the Law prescribed a trespass offering. Where the transgression was of a mere ritual precept, and committed without deliberation or design; when discovered, the trespass offering was sufficient alone: for this shewed, that the offender acknowledged the authority of the Law, which he had unintentionally violated. But where the transgression included any encroachment on the rights of another, the trespass offering could not be received, unless it was accompanied by a publick acknowledgment of the offence, a resignation of the usurped property, and a restitution to the person injured, if he or his heir could be found; if not, the usurped property was to be consecrated to pious uses, as the offender could not procure pardon, while he retained it. No regulation could point out more clearly the inefficacy of sacrifice, where guilt was not unfeignedly repented of, and all the advantages, which had tempted to its perpetration, renounced and resigned; and where full restitution to the injured individual did not accompany humiliation before God. Dr. Graves. 10. — put it upon a bar.] Rather, a bier; or a thing broad, and fit to carry the vessels, &c. just mentioned. Bp. Patrick, Dr. Wells. The Levites' several charges about the sanctuary. Before CHRIST 1490. d Exod. 30. 34. e Exod. 30. 33. 15. — they shall not touch any holy thing.] They were to touch the staves, but not the ark, which is here meant principally by the holy thing, the word any not being in the Hebrew. Bp. Patrick, Dr. Wells. 16. And to the office of Eleazar &c.] Though the Levites of this class had a particular governour of their own, chap. iii. 30, yet both he and they, in all their important trusts, were to be under the inspection of the high priest's eldest son, as their supervisor, chap. iii. 32. Pyle. 18. Cut ye not off &c.] Do not ye, by your neglect, suffer or cause to be cut off the considerable part of the tribe of Levi, namely, the families of the Kohathites, from among the Levites, by giving them opportunity to touch any of the holy things, or not sufficiently warning them, again and again, to the contrary. Dr. Wells. The Levites' charge, and their number. Before CHRIST 1490. 18. — the bitter water] The water which shall prove bitterly afflictive and deadly to her, if she be guilty. See ver. 27. Bp. Hall. Chap. VI. ver. 2.—to vow a vow of a Nazarite.] That is, a vow of separation or abstinence; for the Hebrew word, from which Nazarite comes, signifies "to separate or abstain." Bp. Kidder. "Nazarite" denotes one separated from others by a profession of some extraordinary and special acts of religion. Bp. Patrick. 21. — The Lord make thee a curse] So that when men would imprecate evil on another, they should say, Let that befall thee, which befell such a woman. Bp. Kidder. The water of jealousy, drunk by an Israelitish woman, suspected of infidelity to her husband, but denying that crime, has been a subject of great difficulty. It appears to have contained the essence of an oath, varied for the purpose of peculiar solemnity: so that a woman would naturally hesitate to take such an oath, understood to be an appeal to Heaven of the most solemm kind: understood also to be accompanied, in case of perjury, by most painful and fatal effects. The drinking appears to have been a symbolical action: when "the priest wrote the curses in a book," and washed those curses into the water which was to be drunk, the water was understood to be impregnated, as it were, to be tinctured with the curse, the acrimony of which it received; so that now it was metaphorically bitter, containing the curse in it. The drinking of this curse, though conditionally effective or non-effective, could not but have a great effect on the woman's mind; and an answerable effect on the husband's jealousy, which it was designed to cure and to dissipate. Script. illust. Expos. Ind. 29. This is the law of jealousies,] By which God declared Himself to be privy to the most secret sins; and to be both the preserver of conjugal faith and chastity, and the protector of innocence: and at the same time prevented all other hard and cruel usage of the wife, in the case of the husband's jealousy. Bp. Patrick, Pyle. It has been well remarked, that this species of ordeal could not injure the innocent at all, or punish the guilty, except by a miracle: whereas, in the ordeals by fire, &c. in the dark ages, the innocent could scarcely escape, but by a miracle. Dr. Graves. 31. Then shall the man be guiltless] Nor shall the husband incur any reproach in thus prosecuting the wife, that gives him occasion of jealousy, whether she prove really guilty or not. If she appear innocent, she still pays for her indiscretion: and if guilty, she has the just punishment of her crime. Pyle. From this declaration of God, that He would chastise the offender, and from this mention of the particular chastisement, in a case, for which no human punishment could be inflicted, appears the unreasonableness of supposing that Moses was indeed a virtuous and wise man, but that the Law, which he drew up for the Israelites, was of his own contrivance, and that he called it a Divine revelation, to make the people reverence it, and imposed upon them for their good. As he was a virtuous man, he would not have done evil that good might come of it; and as he was a wise man, he would never have made such laws as this and others like it, and have promised what he was not able to per- The law of the Nazarites. Before CHRIST 1490. to vow a vow of a Nazarite, to separate themselves unto the LORD: Chap. VII. ver. 1. — on the day] An Hebraism, signifying not only a precise and stated day, but often used to signify in or about, or after such a time. Pyle. "On the day that;" in English, when. 2. — the princes — offered:] They testified, by their several gifts, their joyful celebration of the dedication of the tabernacle and the altar. Bp. Hall. They agreed together, whether at their own proper expense, or in conjunction with others of the richer and abler sort, to make a liberal present or offering for the use of this house of God, each as the representative of his own tribe. Pyle. 3. He shall separate himself from wine] That by abstaining from every intoxicating liquor he might the better attend to the study of the law and other exercises of religion. Bp. Patrick. — and strong drink.] Chiefly such drink was here meant, as was made of dates, figs, or other fruits; or of honey, as metheglin or mead. Malt liquor was very little, if at all, used in those countries and times. Dr. Wells. — liquor of grapes.] That which is made of grapes bruised in water, after the juice had been pressed out to make wine. Bp. Patrick. 4. All the days of his separation] Or "Nazariteship," as in the margin. This might be for a whole life, as in the cases of Samson, and John the Baptist: or for a set time; even as little as a week. See Acts xxi. 26, 27. Bp. Patrick. 5. — thou shalt give them unto the Levites, to every man according to his service.] Agreeably to this, Moses distributed them to two families of the Levites, for the third were to carry the part assigned to them, the furniture of the Holy of Holes, upon their shoulders: of these two families, to one were assigned two wagons, to the other, four. The reason of this inequality is not specified: but on turning back to the fourth chapter we find, that the family, to which the four wagons are assigned, had been appointed to carry the solid, and therefore heavy, part of the tabernacle, its boards, and bars, and pillars; while that family, to which the two wagons are assigned, was appointed to carry the lighter parts; its curtains and coverings, its hangings and cords. Such minute and apparently unimportant coincidences as these could not have arisen from any thing but reality, and supply very decisive proofs of the truth and authenticity of the history. Dr. Graves. 7. He shall not make himself unclean for his father, &c.] By attending on any funeral solemnity; looking on himself as one so entirely consecrated to God, as to be obliged to abstain in these cases, more than the ordinary priests, and as much as the high priest himself. Pyle. 9.—he hath defiled the head of his consecration:] Meaning, the consecration of his head; that is, his hair, which, having been consecrated to God, was defiled by being accidentally near a dead body. His Nazariteship was interrupted by this defilement, so that it could not proceed further; but, after the usual purifications, was to be begun anew, by shaving off the polluted hair, and letting new hair grow instead of it. Moses here speaks only of such as made this vow for a limited time. Perpetual Nazarites were never shaven, whatever defilement they might contract. Bp. Patrick. 10. — dedicating] The "dedicating" of a thing, here, and in several other places, signifies the first application of it to sacred uses, or to the Divine service, to which it had been designed and consecrated. The altar had been "dedicated," in the sense of setting it apart and sanctifying it for the service of God, Exod. xxix. 27; Lev. viii. 11. It now began to be used, after it had been so sanctified. Bps. Patrick and Kidder. 11.—he sinned by the dead.] Contracted a legal defilement by means of the dead. Bp. Patrick. 11. — each prince on his day,] To render the dedication more solemn; to avoid all confusion; and that every tribe, by its representative, might distinctly express its devotion to God, and receive a gracious entertainment from Him. Pyle. 12. And he that offered his offering &c.] The offerings of all the princes were the same in kind, number, and value: to prevent all vanity and emulation among the tribes; and to shew that they were all equally interested in the altar, and acceptable to the Divine Majesty. The offering of each consisted of one silver bason, for receiving the parts of the several sacrifices, weighing 130 shekels, or about sixty-five ounces; one silver bowl, to hold the blood, wine, or flour, of seventy shekels, or about thirty-five ounces weight; both of these being full of flour and oil: one gold spoon, to take up the incense with, full of incense, weighing ten shekels or about five ounces: a burnt offering, consisting of a bullock, a ram, and a lamb: a sin offering, of a goat: and an eucharistical, or peace offering, consisting of two oxen, five rams, five he goats, and five lambs, with meat offerings of bread, and cakes, annexed to them: the 14.—he shall offer his offering &c.] Here are all sorts of offerings: a burnt offering, as an acknowledgment of God's sovereign dominion; a sin offering, imploring pardon for any omission, of which he might have been The law of the Nazarites. The form of blessing the people. Before CHRIST 1400. b Acts 21. 24. LORD, with the basket of unleavened bread: the priest shall offer also his meat offering, and his drink offering. 19.—shall put them upon the hands of the Nazarite.] That he might present them to the priest in token of gratitude. Bp. Patrick. 22. Speak unto Aaron and unto his sons.] Whose proper office it was to bless the people; as it was to offer sacrifices, and burn incense, Deut. xxi. 5. Bp. Patrick. 24. The Lord bless thee, and keep thee.] Give thee all good things, and preserve thee from evil. Bp. Patrick. 25. The Lord make his face shine upon thee.] Make thee to perceive that He looks on thee with a pleasing and favourable countenance: "and be gracious unto thee," especially in the pardon of thy sins. Dr. Wells. 26. The Lord lift up his countenance upon thee.] As a man is wont to lift up his countenance upon one, for whom he has a favour; and therefore loves to look upon as much as he can. Dr. Wells. The "lifting up of the countenance" upon any person denotes favour and goodwill towards him. Dr. Blayney. — and give thee peace.] Outward and inward. Dr. Wells. As a proof of His care and special protection, may He give thee all the tokens of His kindness, the greatest of His benefits and favours. Bp. Kidder. The repetition of the name JERROVAH three times in these three verses, and that with a different accent in each of them, hath made the Jews themselves think that there is some mystery in it. It may well be looked upon, as having respect to the three Persons in the blessed Trinity; who are one God, from whom all blessings flow unto us, 2 Cor. xiii. 14. This mystery, as Luther wisely expresses it, is here secretly insinuated, though not plainly revealed. And it is not hard to shew, if this were the place for it, how properly God the Father may be said to bless and keep us; and God the Son, to be gracious unto us; and God the Holy Ghost, to give us peace. Bp. Patrick. After this form the high priest was commanded to bless the children of Israel. The name of the LORD, in Hebrew JERROVAH, is here repeated three times. And 27. And they shall put my name &c.] Laying their hands upon the children of Israel, they shall call upon My name for a blessing, and it shall be given by Me, according to their prayers. Bp. Hall. The Jews from hence observe, that God's blessing in some sort depends upon the blessing of the priest. And this they thought so necessary, that such priests, as were admitted to no other service, might perform this, for fear the people should at any time want it. Bp. Patrick. When the priest pronounced this blessing to the people, as we still do in the Visitation of the Sick, God promised that He Himself would accordingly bless them. And when men faithfully and devoutly receive it as they ought, there is no question but that God continues to bless them now: or when the priest pronounces in His name the same blessing, according to the Apostolical form of words, "The Grace of the Lord Jesus Christ, and the Love of God, and the Communion of the Holy Ghost, be with you all. Amen." 2 Cor. xiii. 14. Bp. Beveridge. — and I will bless them.] Last any should despise this blessing, because pronounced by a poor mortal like themselves, it is added, "I will bless them." The blessing dependeth, not on the priest, but on God's ordinance. Bp. Wilson. To promote a due regard in His people to their teachers and rulers, the sacred writings ascribe a peculiar efficacy to their praying over those Before CHRIST 1400. The offering of the princes. Before CHRIST 1490. # CHAP. VII. — Nahabon the son of Amminadab.] This Nahabon VOL. I. was an ancestor of our Saviour according to the flesh. The value of each of these presents was about eighty or ninety pounds: of the twelve, about £1000. Dr. Wall. X The offering of the princes. Before CHRIST 1490. the son of Deuel, prince of the children of Gad, offered:  That is, God. # CHAP. VIII. 84. This was the dedication of the altar.] It seems plain, that both the altars were now dedicated: because the great quantity of incense, here presented, was to be offered on the golden altar, as the flesh of the beasts was on the great brasen altar; though the latter alone is mentioned as principal, agreeably to the common use of the sacred writings. Thus magnificently did the tribes of Israel, in a religious festival of twelve days' continuance, declare their piety and reverence towards God, and an exemplary liberality in providing for His ministry and worship. Pyle. Chap. VIII. ver. 2.—over against the candlestick.] Every way before the candlestick; that is, all over the tabernacle. Dr. Wells. X 2 The consecration of the Levites. Before CHRIST 1409. let them wash their clothes, and so make themselves clean. Chap. IX. ver. 1.—the Lord spake—in the first month] Here the history returns to speak of the passover in the first month; for all that has hitherto been said in this book relates to the second month, chap. i. 1. It should rather be here translated, "The Lord had spoken," namely, in the first month. Dr. Wall. 2. Let the children of Israel also keep the passover] This is a special command to the Israelites on the present occasion: for the passover was annexed to the land of Canaan in its first institution, Exod. xii. 25. Nor do we find that it was at any time, besides this, kept in the wilderness; or that they were any farther obliged to it in the wilderness, where they might not be provided with lambs, and where they continued in their uncircumcision, Exod. xii. 48; Josh. v. 5. Bp. Kidder. 10. — shall put their hands upon the Levites:] As the offerer was wont to do upon his sacrifice, thereby signifying the devoting of it to God. By the sanctification of the firstborn to God, Exod. xiii. 1, the whole family was sanctified, and their sin after a manner expiated. The offering of the Levites to God in this way, instead of the firstborn, was to have the same effect; namely, the sanctification and atonement of the children of Israel. Bp. Patrick. 12. — to make an atonement for the Levites.] The end proposed by the legal atonements was to recommend and make acceptable to God the things intended for His service, which on account of some unfitness, either natural or acquired, were objects of displeasure rather than of favour. Accordingly atonement implies a double effect; one referring to the thing, the other to God. With respect to the thing, it implies the removal of the uncleanness, which made it an object of displeasure: with respect to God, it implies a removal of the displeasure, which the uncleanness had occasioned. The atonement was made for the thing, which being in itself unclean and unholy, was in consequence cleansed and sanctified: but it was made to God, that He might be reconciled to, and take pleasure in, those things, which thou shalt cleanse them, and offer them for an offering. 13.—the man that is clean, &c.] While provision was made to enable those who were defiled to keep the passover, strict charge was at the same time given, that no Israelite or Proselyte should omit the passover through negligence or forgetfulness; but that every member of their religion, by circumcision, should attend upon it in every annual return, upon pain of being cut off by the sentence of the judges, or by the hand of God. Pyle. Christians should observe and remember, what God has threatened to such as wilfully turned their backs upon the passover of the Jews, which was a representation of the Christian passover or Sacrament of the Lord's Supper: "That soul shall be cut off from his people." The least of that punishment was excommunication. If unclean by reason of sin, they b Exod. 12. 46. John 19. 26. The cloud guideth the Israelites. The use of the Before CHRIST 1490. soul shall be cut off from among his people: because he brought not the offering of the LORD in his appointed season, that man shall bear his sin. 19. — and to make an atonement] Not by offering sacrifice, which was the work of the priests alone; but by being offered themselves in the nature of an expiatory sacrifice. Bp. Patrick, Dr. Wells. By ministering to the priests, who made the atonement, and by worshipping God according to His own direction in the room and stead of the people. Bp. Kidder. — that there be no plague &c.] Thus they kept the Before CHRIST 1409. e Exod. 13. 2. chap. 3. 13. Luke 2. 23. The passover is commanded again. Before CHRIST 1490. 21.—whether it was by day or by night &c.] Pitts, describing the journey of a caravan through the desert, between Grand Cairo and Mecca, says, "They have lights by night, which is the chief time of travelling because of the exceeding heat of the sun by day; these lights are carried on the tops of high poles, to direct the pilgrims in their march." Thevenot however travelled here in the day time, passing through these deserts in January, and even found the mornings cold before the sun was up: and it seems that Egmont and Heyman, who travelled to mount Sinai in July, travelled a good deal in the day time, and found very refreshing breezes. Moses in like manner relates that the cloud, which regulated the marches of the Israelites, was sometimes taken up by day, and sometimes by night; doubtless according to the season, or the temperature of the air, which a merciful God regarded in giving that signal. Harmer. 23.—at the commandment of the Lord by the hand of Moses.] That is, by the ministry of Moses, who was their lawgiver and director under God. Bp. Kidder. All these circumstances are recited thus particularly by Moses, to show, that the Israelites did not wander so long in the wilderness from being bewildered and unable to find their way out; but that all their motions were directed by the special appointment of God. Bp. Patrick. Chap. X. ver. 2. Make thee two trumpets &c.] Trumpets were used in the Jewish worship in the wilderness. Two were made of silver, as appears from this place; which, Josephus says, were near a cubit in length, curved at the end like a bell; and at the mouth just of width sufficient to admit the breath. The purpose of these instruments was for conducting the journeyings and restings of the camp. There are two Hebrew names for trumpets, which imply a difference, either of form or of material. The trumpets of Moses and Solomon are called Chatsotveroth; and this word seems to denote metal trumpets, Numb. x. 2; xxxi. 6; 2 Kings xi. 14;  a Chap. 2. 3. b Chap. 1. 7. c Chap. 4. 4. 3. — blow with them,] With an equal and continued sound: to "blow an alarm," is to blow with an interrupted, or broken and quavering sound. Bp. Patrick. 17. — the sons of Gershon &c. — set forward, bearing the tabernacle.] This was after the first, and before the second, camp: which seems to be a contradiction to the order of the march fixed in chap. ii. 17, that the tabernacle, with the camp of the Levites, should set forward between the second and third camps. But this apparent contradiction is reconciled a few verses below, where we find, that, though the less sacred parts of the tabernacle, the outside tent and its apparatus, set out between the first and second camp; yet the sanctuary, or Holy of Holies, with its furniture, the ark and the altar, did not set out till after the second camp, as the direction required. And the reason of the separation is assigned, ver. 21, that those, who bore the outside tabernacle, might set it up, and thus prepare for the reception of the sanctuary. No forger or compiler, who lived when these marches had wholly ceased, and the Israelites were fixed in the land of their inheritance, would have thought of such a circumstance as this. Dr. Graves. The blessing of Moses at the removing and resting of the ark. Before CHRIST 1490. of the children of Benjamin was Abidan the son of Gideoni. 25. — the rereward] All the rest of the people, who were not a part of the four camps, before mentioned; all under twenty years of age, who were not able to go forth to war; all the mixed multitude, that came with them out of Egypt; and all the unclean persons, who were shut out of the camp; came after this hindmost standard of the children of Dan. Bp. Patrick. 29. — Moses' father in law.] This word may refer either to Raguel, who is supposed to be Jethro, and then it is rightly translated "father in law;" or it may refer to Hobab, and be translated "brother in law." Jethro being returned to his country, Hobab, his son, stayed with his sister, Zipporah, whilst Moses continued near Sinai, which was not far from Midian. He now proposed to return home, on the Israelites being about to quit that neighbourhood: but Moses was desirous that he should accompany them to the promised land. Bp. Patrick. 31. — forasmuch as thou knowest how we are to encamp &c.] He being a borderer on this wilderness knew every part of it: and could advise them how to secure their camp, (for the cloud only directed them where it was to be pitched,) how to defend themselves from the neighbouring people, and to provide themselves with such things as they wanted. Bp. Patrick. Hobab may have been of great use to the Israelites, with respect both to guiding their parties to wells and springs in the desert, and to giving them notice where they might find fuel. But besides this, the sacred history expressly mentions several journeys undertaken by detachments of the Israelites, while the main body remained still: so in chap. xiii, we read of a party sent out to reconnoitre the land of Canaan; in chap. xx, of the messengers sent from Kadesh to the king of Edom; in chap. xxxi, of an expedition against the idolatrous Midianites; of some little expeditions in the close of chap. xxxii: and more journeys of the like kind were without doubt undertaken, though they are not particularly recounted. Moses, foreseeing this, might well beg Hobab to accompany him, not as a single Arab, but as the prince of a clan, to supply conductors for these detached parties, while the body of the people, and the cloud of the Lord, continued stationary. Harmer. — thou mayest be to us instead of eyes.] By reason of thy knowledge and experience, thou mayest be a good direction for us. Bp. Hall. We are informed that guides are now necessary for travellers in these deserts. A Hybeer is a guide, from the Arabick word hubbar, to inform, instruct, or direct, because the Hybeers are used to do this office to the caravan, travelling through the desert in all its directions. They are men of great consideration; knowing perfectly the situation and properties of all kinds of water, to be met with on the route; the distances of wells; whether occupied by enemies or not, and if occupied, the way to avoid them with the least inconvenience. It is also necessary to them to know the places occupied by the Simoom, and the seasons of their blowing, in those parts of the desert: likewise those places occupied by moving sands. The Hybeer generally belongs to some powerful tribe of Arabs inhabiting these deserts, whose protection he makes use of, to assist his caravans, or protect them in time of danger. Bruce. 32. — the same will we do unto thee.] We will give thee some part of the possession, which God shall bestow upon us. Accordingly Hobab accompanied Moses; and he and his posterity were settled among the Israelites in Canaan, Judg. i. 16; iv. 11. Bp. Patrick, Dr. Wells. 33. — and the ark of the covenant of the Lord went before them] Leading them, as a general is said to lead his army, though he be not in the front, but in the midst, whence he issues his orders. Dr. Wells. Chap. XI. ver. 1. — the fire of the Lord] That is, a fire which the Lord sent among them. Bp. Kidder. This fire came either immediately from heaven like lightning; or from the pillar of the cloud, which went before the tabernacle. Or it might be an hot burning wind, in these desert places not unusual and often very pestilential: and on this occasion preternaturally raised in the rear of the army, to punish the stragglers, and such as loitered behind out of pretence of weariness. Stackhouse. There not mentions the death of 20,000 men, who perished in one night by one of these burning winds. Script. Illust. Sir J. Chardin describes this wind as making a great hissing noise: he says that it appears red and fiery, and kills those, that it strikes, by stifling them. Maillet mentions its being felt in the desert between Egypt and Mecca, in part of which Israel wandered forty years. Harmer. 4. — Who shall give us flesh to eat? These words explain the expression that preceded, they "fell a lusting," namely, for "flesh to eat." Bp. Patrick. This sin was distinct from that mentioned in the first verse, and more severely punished. It was aggravated on the following accounts: 1. Their discontent was increased to an open complaint. 2. They declared their distrust of God's power and providence, of which they had had great experience; compare ver. 4, and 18, with Ps. lxxviii. 22. 3. They unthankfully despised God and His former mercies, ver. 6, 7, 20. 4. They covetously desired flesh, when they had much cattle of their own; compare Exod. xii. 32, 38, with Numb. xxxii. 4. 5. And this they did, after God had plentifully provided for their natural necessities, Exod. xvi. 2. Bp. Kidder. — the leeks, and the onions, and the garlick.] The word here rendered "leeks" probably signifies a plant of the lotus kind, which grew in the low lands of Egypt, and was of a very delicate taste, and held in great estimation. According to the accounts of the best travelers, the "onions" and "garlick" are far better, and of a much sweeter taste in the East, than in our parts of the world. The Jews, and the Orientals in general, are to the present time very fond of them. Both the lotus and the garlick were in high request among the ancients, and are described by Homer as making parts of entertainments. Scheuchser, Calmet. 2. — hath he not spoken also by us?] Miriam probably was jealous of the respect paid to the wife of Moses, which she before had enjoyed without a rival; when, as a "prophetess," she joined with Moses in his triumphant hymn, on the destruction of the Egyptians in the Red sea, and led the women with timbrels and dances, Exod. xv. 20. And Aaron was the prophet of Moses, by the Lord's appointment, Exod. vii. 1, 2. That Miriam, however, was the principal offender, we may conclude from Aaron's not being involved in her punishment: and from her being cured of her leprosy on his humble intercession to Moses, and confession of their joint offence. Dr. Hales. Pride is the ground of all sedition. Which of their faces shone like that of Moses? Which of them had fasted forty days? Which of them ascended up to the top of Sinai, and was hid with smoke and fire? Which of them received the law twice, in two several tables, from God's own hand? And yet they dare say, "Hath 5. We remember the fish, &c.] It appears from the accounts of modern travellers, that fish are very plentiful in Egypt, in the lakes and ponds; on the coasts of Lower Egypt; and in the Red sea; and probably in the Nile also. Harmer. — the cucumbers, and the melons.] These names probably include all of their kinds. These vegetables are still esteemed delicacies in Egypt, and still form a great part of the food of the lower class of people, especially during the summer months. The melon in particular, meaning the water melon, serves the Egyptians for meat, drink, and physick: the common people scarcely eat any thing else during the season, the drink they derive from its juice being particularly grateful. It 6. — our soul is dried away.] Like the earth that is parched and rendered barren for want of moisture. Bp. Kidder. They speak, as if they were starved; and, as we speak, had neither life nor soul left in them. Such is the vile nature of discontented ingratitude, which makes men despise their present enjoyments, and praise a different state. Bp. Patrick. — was as coriander seed.] Not in colour, but in shape and form, Exod. xvi. 14. Bp. Patrick. — and the colour thereof &c.] Of a pure white colour, and bright like pearl. Grateful to the eye, as well as pleasant to the taste. Bp. Patrick. Before CHRIST 1490. d Exod. 16. 14. 31. it as the eye of. Moses complaineth of his charge. God divideth his burden every man in the door of his tent: and the anger of the LORD was kindled greatly; Moses also was displeased. 15. — let me not see my wretchedness.] Let me not live to be a most miserable creature. To see death, is to die, Ps. lxxxix. 48. To see salvation, is to be saved, Ps. xci. 16. And so, to see labour and sorrow, is to suffer or to be miserable, Jer. xx. 18. Bps. Patrick and Kidder. 16. — seventy — elders] It is generally believed, that this was the origin and foundation of the great national council of the Jews, called in afterages the Sanhedrim. Bp. Tomliss. 17. — and I will take of the spirit &c.] Confer upon them some of the same gifts which I have bestowed upon thee; but not take away or diminish thine. Bp. Patrick. It is probable that the persons appointed by Jethro's advice, Exod. xviii, were to hear and judge only in smaller causes; all weighty and difficult points, as well as last appeals in smaller matters, being still left to Moses: and that it was to ease him of this burden, that these seventy were chosen, as men of superior capacity and understanding, and who were to be assisted by the Spirit of God in their judgments and determinations. Stackhouse. 18. — Sanctify yourselves] Here the word "sanctify" seems to signify no more than that they should prepare and make themselves ready to receive what they desired. Bp. Patrick. 20. — until it come out at your nostrils,] Till you be glutted and cloyed with it. Bp. Patrick. 21. And Moses said, The people, &c.] In answer to the Divine declaration, Moses here proposes a difficulty in accomplishing this promise, in the natural course of things: not as imagining that it could not be done by a miracle; for he could not but know, that He, who rained down manna, could by a miracle gorge them with flesh; but he was at a loss to conceive, how it could be effected in the common course of things, or in the natural, though more unusual, operation of Providence. Some flocks and herds they had with them: but could these, with what might be procured from the tribes on the skirts of the desert, suffice the people for a whole month? Fish might be obtained from the Red sea, from which, it seems, they were not very distant: but could it be expected that they would come to the shore in such numbers, as to satisfy the craving of their appetites, day by day, for a whole month? Harmer. With the ensuing miracle, we may parallel our Lord's signal miracle of feeding the 5000 men, beside women and children, in the wilderness, with a few barley loaves and fishes, recorded by all the Evangelists; which convinced the multitude, that Jesus was indeed "the Prophet like unto Moses," insomuch that they wanted to take Him by force, and make Him "King" or "Messiah," John vi. 15. Dr. Hales. — six hundred thousand footmen;] Able to bear arms; besides women, children, slaves, and the mixt multitude; perhaps in the whole thirty hundred thousand. Bp. Patrick. unto seventy elders. Quails are given. Before CHRIST 1000. • Is. 50. 2. &59. 1. shall all the fish of the sea be gathered together for them, to suffice them? 25. — they prophesied.] To "prophesy" is a word of extensive signification. Besides, First, the foretelling of future events, which is the ordinary notion of it; it signifies, Secondly, To work miracles, Ecclus. xlviii. 13, compared with 2 Kings xiii. 21. Thirdly, To declare the will of God to any, by revelation or mission from Him; in which sense, as Christ's prophetic office consisted in revealing the will of God to the world, so all, who have in any degree done the like, by teaching men their duties towards God and each other, are styled Prophets. See Exod. vii. 1, compared with iv. 10. Fourthly, It signifies to expound or interpret Scripture; as in 1 Cor. xiv. 1, &c. Fifthly, it is sometimes used to signify wild and extravagant behaviour, or such speaking as was usual with enthusiasts among the heathen; see 1 Sam. xviii. 10. Sixthly, It signifies singing and praising God; forming Divine hymns, and singing them to God. See 1 Sam. x. 5; and 1 Chron. xxv. 1. This most probably is the meaning of the word here. Dr. Hammond. — and did not cease.] That is, they did not cease all that day, while they stood about the tabernacle. The gift of prophecy, which God gave them for the present, was only to procure them reverence from the people, as an evident sign that they were chosen by God to be coadjutors to Moses. Bp. Patrick. A like instance on a like occasion we read of Saul, 1 Sam. x. 10. Dr. Wells. 26. — But there remained two of the men] Perhaps, because they were not in the way when the command was given; or out of modesty they declined the dignity; or they were unwilling to engage in the management of so unruly a people; or they might be under some legal defilement, which hindered their approach to the tabernacle; or under some other restraint, or impediment. See 1 Sam. xx. 26; Jer. xxxvi. 5. Bps. Patrick and Kidder. — they were of them that were written.] Whose names Moses put into the summons to attend. Bp. Patrick. 29. — Enviest thou for my sake? &c.] Joshua thought it would lessen the authority of Moses, if these two men, who, by their not coming up to the tabernacle, might appear to have no commission from him, should be allowed to use this privilege. But Moses, having no aim to his own glory, remonstrated, that he wished "all the Lord's people were prophets, and that the Lord would put His Spirit upon them." If God would have thus immediately revealed His will to every Israelite, the people, from the highest to the lowest, would all have known what they were to do, as well as Moses himself; and he, not seeking his own honour, nor having at heart his private interest, but sincerely desiring to be "faithful to Him that appointed him," would have heartily rejoiced to see the Divine purpose and design thus effectually taking place among his people. Shuckford. 31. — quails] It is a disputed point among the learned, whether the creature, here mentioned, was the quail, as our translation renders it, or the locust. — as it were a day's journey &c.] Bp. Patrick supposes a day's journey to be sixteen or twenty miles, and thence draws his circle with a radius of that length: but Dr. Shaw, on another occasion, makes a day's journey but ten miles, which would make a circle but of twenty miles in diameter: and as the text evidently designs to express it, very indeterminately, "as it were a day's journey," it might be much less. This softens the objection to their being quails, founded on their immense quantity. Harmer. — round about the camp.] It is not necessary to suppose that these creatures covered a circular piece of ground: but only that they appeared on both sides of the camp of Israel, about "a day's journey." The same word is used in Exod. vii. 24; where "round about" can mean only on each side of the Nile. Harmer. — as it were two cubits high upon the face of the earth.] By this expression Josephus thought it was intended to be intimated, that the quails flew within three or four feet of the ground; so low, on account of the fatigue of their passage, as to be within reach of the Is- Quails are given. God rebuketh Before CHRIST 1490. 32. — and they spread them all abroad &c.] The people took, and dried, and salted them for their eating; which management of quails, in order to preserve them, was usual among the heathens. Shuckford. Maillet speaks of some islanders near Egypt stripping the feathers from certain birds of passage, probably quails among the number, and burying them in the burning sands for about half a quarter of an hour. This explains the design of spreading the quails round about the camp: it was to dry them in the burning sands, in order to preserve them. So Maillet tells us of their drying fish in the sun in Egypt: and other authors speak of the Arabs drying camels' flesh in the sun and wind; which, though not at all salted, will, if kept dry, remain good a long while, and may be eaten without dressing. Harmer. 33. — the wrath of the Lord was kindled] He had formerly pardoned the murmurings, for which he now punished them. The same sin repeated is death, whose first act found remission: relapses are desperate, where the sickness itself is not. It is a mortal thing to abuse the lenity of God: it is presumptuous madness to hope that God will quietly suffer us to provoke Him how we will. It is more mercy than we are entitled to, if He forbear us once: it is His justice to punish us a second time: it is our own fault, if we will not profit by former warnings. Bp. Hall. Chap. XII. ver. 1. — Miriam and Aaron] Miriam probably was the beginner of the sedition, and is therefore mentioned first. Bp. Patrick. Miriam and Aaron are in mutiny against Moses. Who is so holy that sins not? What sin is so unnatural, that the best can avoid without God? but whatever weakness may plead for Miriam, who can but griess to see Aaron engaged in so many sins? Of late we saw him carving the molten image, and consecrating an altar to a false god: now we see him seconding an unkind mutiny against his brother: in both sins he is an accessory; in neither a principal. It was not in the power of the legal priesthood to perform or promise innocency to her ministers: it was necessary we should have another High Priest, which could not be tainted. That "King of Righteousness" was of another order: He being without sin hath fully satisfied for the sins of men. Whom can it now offend, to see the blemishes of the evangelical priesthood, when God's first high priest thus miscarried? Bp. Hall. — the Ethiopian woman] In Hebrew, a Cushite woman. Here Cush plainly signifies that part of Arabia Deserta which was then called Midian. Dr. Wall. Or rather Arabian woman. Zipporah, the wife of Moses, was daughter of the priest or prince of Midian, which lay in Arabia, near mount Sinai. Dr. Wells. Cush, or Ethiopia, usually rendered Ethiopia in our English Bible, has a very extensive signification. It comprehends all the southern and eastern borders of Egypt. In Ezek. xxix. 10; xxx. 5, 6; Is. xviii. 1; xx. 3; and in many other passages, it denotes African Ethiopia, or Nubia and Abyssinia. In others it must signify Asiatic Ethiopia, or Arabia, as in the description of the garden of Eden, Gen. ii. 13. The wife of Moses was contemptuously styled a "Cushite," or Ethiopian of Arabia. And where "Persia, Ethiopia, and Libya," are recited in order, the second must denote Arabia, Ezek. xxxviii. 5. Dr. Hales. 3. (Now the man Moses was very meek.] This is added as the reason, why he passed by the affront they put upon him; and why God avenged it. It is also a confutation of their charge against him; showing that he was so far from the pride they imputed to him, that he did not resent their undutiful behaviour towards him: so that it is not so much a commendation, as a necessary account, of himself. To such vindications of themselves the humblest souls may be constrained by the calumnies of wicked men: as we see, not only in St. Paul, but in our blessed Saviour also, when assailed by the malignity of their enemies, John x. 36; 2 Cor. xi. 10, 23. And this is the more allowable, when men know, not only that they write the truth, but that it is notorious to all that are acquainted with them. The holy writers also are not to be confined to our rules; being moved by the Holy Ghost to set down things, which of themselves perhaps they would not have mentioned. And men, who have a due reverence for the Holy Scriptures, will look on this, rather as the Holy Ghost's testimony concerning Moses, than as Moses's testimony concerning himself. Bp. Patrick. — Moses was very meek.] Who can look for love and prosperity at once, when the holy and meek Moses finds enmity in his own flesh and blood? Rather than we shall want, "a man's enemies shall be those of his own house," Micah vii. 6. Authority cannot fail of opposition, if it be never so mildly swayed. No man could have given more proofs of his courage than Moses. He slew the Egyptian: he confronted Pharaoh in his own court: he beat the Midianite shepherds: he feared not the troops of Egypt: he durst behold the face of God amidst all the terrours of Sinai: and yet that Spirit, which made and knew his heart, says, "He was very meek above all men upon earth." Mildness and fortitude may well lodge together in one breast: to correct the misconceptions of those men, who think none valiant, but those that are fierce and cruel. Bp. Hall. 4. And the Lord spake suddenly &c.] As the Israelites lived then under the immediate government of God, God Himself undertook to decide the controversy depending between these His chief ministers, who were not accountable to any other judge. Stackhouse. Because Moses was meek, therefore he complained not. Because he was meek and complained not, therefore God asserted His cause the more. The less a man strives to avenge himself, the more is God his champion. Bp. Hall. 6.—in a vision.] Or enigmatical representation of something thereby signified: as of "the wheels," and "dry bones," in Ezekiel; of the "ram" in Daniel, &c. Hence a prophecy is called a vision, Is. i. 1. A "dream" was generally in the night, and always when the senses were suspended. In this case the representation was frequently obscure, and not easily understood. Such was that of "Jacob's ladder," "Pharaoh's kine," &c. Bp. Kidder. 7. My servant Moses is not so.] That is, he is a Prophet favoured with clearer revelations. Bp. Patrick. — who is faithful in all mine house.] Because he was entrusted with God's whole family; and faithfully discharged the trust reposed in him. Bp. Patrick. Moses was zealously careful for God's glory, and now God is zealous for his. The remunerations of the Almighty are infinitely gracious. He cannot want honour and patronage that seeks the honour of his Maker. The ready way to true glory is goodness. Bp. Hall. 8. With him will I speak mouth to mouth.] In a most familiar manner, as one friend discourses with another. According to the Jews, Moses differed from other Prophets in these four particulars: 1st, God spake to others by a mediator; but to Moses by Himself. 2dly, When they prophesied, their senses were bound up either in visions or in dreams: whereas Moses was perfectly awake, as we are when we discourse with each other. 3dly, After the vision, they were often so weak and feeble, as to be scarce able to stand on their feet: but Moses spake with the Divine Majesty without consternation or alarm. 4thly, God did not communicate Himself to other Prophets, whenever they pleased; but Moses might at any time have recourse to God, to inquire of Him, and receive an answer. Bp. Patrick, Stackhouse. — even apparently.] Plainly, clearly, and distinctly: thus He proclaimed His name to Moses, Exod. xxxiv. 6, 7. Bp. Patrick. — and not in dark speeches:] Or in parables and enigmatical representations: such as, the "ladder," which Jacob saw in a dream; the "seething pot," which was shewn to Jeremiah; the "wall by a plumbline," and the "basket of summer fruit," which Amos saw; the "besatz," which were represented to Daniel; the "lamps," and the "mountains, horses and chariots," to Zechariah; and "the roll of the book," which Ezekiel was to eat. Bp. Kidder. — the similitude of the Lord shall he behold:] No man hath seen God, or can see Him. The meaning is, that as Moses had the will of God more plainly revealed to him, so he was admitted to a greater sight of His glory than any other. Bp. Kidder. It relates to that wonderful apparition of God to him in the bush, Exod. iii. 6; but especially to that revelation which God made of Himself, when He told him that he could not see His face, but should behold His back parts, Exod. xxxiii. 20, 23. This privilege was granted to none but Miriam's leprosy. The names of the men who Before CHRIST 1400. 11. And Aaron said &c.] Miriam was stricken; Aaron escaped: yet both had sinned. His priesthood could not rescue him; the greatness of his dignity did but add to the heinousness of his sin: his repentance freed him: "Alas, my lord, I beseech thee, lay not the sin upon us, wherein we have done foolishly." No wonder that we behold Aaron free, while we behold him penitent: this very confession saved him before from bleeding for idolatry, which now preserves him from leprosy for his envious repining. The universal antidote for all the judgments of God is our humble repentance. Bp. Hall. 12. Let her not be as one dead.] The leper was separated from the living, and defiled as the dead. Bp. Kidder. 13. And Moses cried unto the Lord.] Admirable was the meekness of Moses. His people, the Jews, rebelled against him; God proffers revenge; he would rather die than they should perish: his sister rebels against him; God works his revenge; he will not give God peace, till she be cured. Behold a worthy and noble pattern for us to follow! How far are they from this disposition, who are not only content God should revenge, but are ready to anticipate God's revenge with their own! Bp. Hall. 14. — If her father had but spit in her face.] As a mark of anger and contempt. Bp. Patrick. Spitting before any one, or spitting upon the ground in speaking of any one's actions, is through the East an expression of extreme detestation. Sir J. Chardin. An Arab would by no means suffer that any one should spit in his face, or, as they phrase it, upon his beard, especially if he thinks himself equal in power to the aggressor. I remember to have seen in a caravan, that some one, spitting sideways, defiled a little the beard of a Mahometan, who was cruelly offended by it. The offender instantly asked pardon, and kissed his beard; by which submission the former was appeased. Niebuhr. Perhaps the passage in the text may be explained by saying, "had there been a quarrel and anger between a father and his daughter, so that he had spit at her, that is, towards her, such an affront, such a misunderstanding, could not be instantly made up, and forgotten; it must have some time to cool in: during some few days, there would be a reluctance in the parties, to their former cordiality and freedom: on a like principle let Miriam be excluded from the camp during seven days." Fragments to Calmet. 15. — and the people journeyed not &c.] For the cloud was gone, which should have directed them in their motions. Besides, this respect perhaps was shewn to her, as a prophetess; and she had hereby time to humble herself before God, and to beg His pardon for her sin. Bp. Patrick. God's love to Moses suffers him not to obtain presently his suit for Miriam. His kindness to his sister made him pray against himself. If the judgment had been at once inflicted and removed, there had been no example of terror for others. God either denies or defers the grant of our requests, for our good: it would be hurtful to us, if our suits should always be heard. It was fit for all parties that Miriam should continue some time leprous. If the judgments of God should be only as passengers, and not sojourners at least, they would be not at all regarded. Bp. Hall. Chap. XIII. ver. 1. And the Lord spoke unto Moses, saying.] As they were now come to the borders of Canaan, the Lord ordered Moses to exhort them to go up and take possession of it; and "fear not, neither be discouraged," as we read in Deut. i. 21. But the people, distrusting God's power, Deut. ix. 23, desired they might first send some to search out the land, before they attempted its conquest, Deut. i. 22. Bp. Patrick. 11. Of the tribe of Joseph.] That is, of the other branch of Joseph's family, namely, of the tribe of Manasseh. Bp. Patrick. 16.—Jehoshua.] In short, Joshua; or as the Seventy, and Josephus, and the New Testament, in Acts vii. 45, and Hebrews iv. 8, call him Jesus; that is, a saviour; he being appointed to save the people, and bring them into possession of the promised land: in which he was a type of our blessed Saviour. Bp. Kidder. He was called by this name soon after they came out of Egypt, when he fought with and conquered Amalek, Exod. xvii. 9, 10. Moses considered this as a proof that he should save and deliver the people of Israel, and then called him by this name. Bp. Patrick. This name was questioned by God's providence, or by Moses, by Divine instinct, first produced with relation to the Messiah. For of all the ancient types, Joshua did most exactly, in office and performance, represent and prefigure the Messiah; and his actions wonderfully agree with those, which we attribute to Jesus, the Son of God. Dr. Isaac Barrow. 17.—into the mountain.] Or mountainous tract, which lies next to the wilderness of Zin. Dr. Wells. 19.—whether in tents or in strong holds.] Whether they lived in tents, as the Arabians did, and the Israelites at this time; or in houses; and whether they were fortified. Or rather, whether in open villages, or in walled cities. Bp. Patrick. 21.—from—Zin unto Rehob.] From the south to the most northern part of the land, where Rehob was situated, something toward the west. Bp. Kidder. — Hamath.] In the north toward the west. 22. And they ascended by the south.] In their return from searching the country. Bp. Patrick. — Hebron.] A city, in the south part of the country, which fell to the tribe of Judah. Bp. Kidder. — Anak.] He was the son of Arba, who gave name to Kirjath-arba, or the city of Arba, afterwards called Hebron. Compare Gen. xxiii. 2, with Josh. xv. 13. Bp. Kidder. — Zoan] A principal city of the Egyptians, who vaunted of their great antiquity, Is. xix. 11. 23. and they bare it between two] On account of its great size, and to preserve the grapes from being bruised. The vines and grapes are prodigiously large in those eastern and southern parts of the world. Strabo says, that in Margiana, and other places, the vines were so big, that two men could scarce compass them; and that they produced bunches of grapes two cubits long. Olearius tells us, that not far from Astracan, in Persia, he saw vines, that a man could hardly grasp with both arms. And Hnetius affirms, that in Crete, Chios, and other islands of the Archipelago, there are bunches of grapes from ten to forty pounds in weight. Stackhouse. Dandini, though an Italian, seems to have been surprised at the extraordinary size of the grapes of mount Libanus, which he describes as equal to a prune. It is no wonder the Israelites were struck with them; because, according to Norden, the grapes of Egypt, though excellent, are very small. Harmer. 24. The place was called the brook Eshcol.] That is, when the Israelites got possession of the land, they called this brook, or valley, "Eshcol," in memory of Their relation. The people murmur at the news. grapes which the children of Israel cut down from thence. 26. And they went] Up the mountain from Eahcol, and came down on the other side to Moses, &c. Dr. Wells. 29. — by the sea,] Meaning either the Mediterranean sea, westward, emphatically called "the sea," as being the greatest near Canaan. Dr. Wells. Or possibly, from its connexion here with the river Jordan, it may mean the Dead sea. Bp. Patrick. 31. — We be not able to go up] Forty days they spent in this search; and their cowardly unbelief in the search cost them forty years' delay of the fruition. Who can bear to see the rulers of Israel so basely timorous? They commend the land; the fruit commends itself; and yet they plead difficulty: "We be not able to go up." It is an unworthy thing to plead hardness in the achievement, where the benefit will more than require the endeavour. Our land of promise is above: we know the fruit thereof is sweet and glorious, the passage difficult. The gigantick sons of Anak, "the powers of darkness," stand in our way; if we sit down and complain, we shall hereafter be convinced, that "without shall be the fearful and unbelieving." See Rev. xxi. 8; xxii. 15. Bp. Hall. 32. — The land — is a land that eateth up the inhabitants] Either the air is unwholesome and wastes the inhabitants with disease; or the soil is so stubborn and harsh to work upon, that it consumes their bodies with the difficulty of their labours. Bp. Hall. In the heat of their opposition, these men now disparage the country which they had before praised; and also stretch their report of the inhabitants beyond the truth. Bp. Patrick. 33. And there we saw the giants,] Although we read of giants before Noah's flood, Gen. vi. 4, and more plainly afterwards in Numbers, yet there is great reason to think the ordinary size of man was always the same from the creation. For as to the "Nephilim," or "giants," in Gen. vi, the ancients vary about them; some taking them for great atheists, and monsters of impiety, rapine, tyranny, and all wickedness, as well as of monstrous stature, as indeed the Hebrew signification allows. And as for the "Nephilim" in Numbers, which were evidently men of a gigantick stature, it must be considered, that it is very probable the fears and discontent of the spies may have added something to their height. But be the matter as it will, it is very manifest, that in both these places giants are spoken of as rarities and wonders of the age, not as of common stature. But as for the ordinary size of mankind, it was always, in all probability, the same, as may appear from the monuments, mummies, armour, vessels, and other utensils to be seen at this day. Dr. Derham. — we were in our own sight as grasshoppers,] For stature and strength there seemed to be no less difference betwixt them and us, than betwixt grasshoppers and men. Bp. Hall. They had no confidence in the promise and power of God, on which Caleb and Joshua relied; but measured all things by human strength. Bp. Patrick. When we measure our spiritual success by our own power, we are vanquished before we fight. He, that would overcome, must neither look upon his own arm, nor the arm of his enemy, but the mouth and — have tempted me] To "tempt" God, in Scripture language, is to provoke Him by some presumptuous act to anger; as it were to try, whether He will punish or not; or in fewer words, to dare God. Jos. Mede. There is frequent mention in Scripture of men's tempting God; that is, trying Him, as it were, whether He will do any thing for their sakes that is misbecoming His goodness, and wisdom, and faithfulness, or any other of his perfections. Thus the Israelites are said to have "tempted God" in the wilderness forty years together, and in that space more remarkably "ten times." The meaning of which expressions is, that when God had promised Abraham to bring his seed into the land of Canaan, that people, by their great and repeated provocations of God, did often provoke Him to have destroyed them, and consequently to have failed of the promise, which He made to the fathers. Abp. Tillotson. — To morrow turn you, &c.] Therefore do not go forward, as I formerly commanded you; lest you fall into their ambushes; but return whence you came. Bp. Kidder. — To morrow] That is, hereafter; at your next removal. See the marginal reading at Exod. xiii. 14. Bp. Patrick. — by the way of the Red sea.] By the way which leads to the Red sea, and so to Egypt, whither they desired to return. This command was so grievous, that it appears to have caused those fresh murmurings, which occasioned what follows. Bp. Patrick. 3. — wherefore hath the Lord brought us &c.] Having vented their passion against God's ministers, they most undutifully accuse Him, as if He had dealt deceitfully with them. Bp. Patrick. 4. — Let us make a captain, and let us return into Egypt.] Though they might in their rage speak of returning into Egypt, it is amazing that they should continue in this madness, and deliberate about it, and actually appoint them a captain, as Nehemiah saith they did, chap. ix. 17. For how could they get thither without food? which they could not expect God would send them from heaven, when they had forsaken Him. Or how could they hope to find their way, when His cloud, that directed them, was withdrawn? Or hope to resist such nations, as might oppose their progress, if they happened to take the right way? And after all, if they came into Egypt, what reception could they expect from a people, whose king, princes, and firstborn had lately perished on their account? Nothing can be said in answer to these things, but that outrageous discontent will not suffer men to consider any thing, but that which grieves them; and that foul ingratitude and for- VOL. I. and the LORD is with us: fear them not. 9. — they are bread for us.] We shall consume them with great ease, and feed upon their rich provisions. Bp. Hall. — fear them not.] Caleb does not say, "Who am I, to strive with a multitude? What can Joshua and I do against ten rulers?" but he resolves to struggle against opposition, and will either draw friends to the truth, or enemies upon himself. True Christian fortitude teaches us, not to regard the number or quality of the opponents, but the equity of the cause; and fears not to stand alone, and challenge all comers; and if it could be opposed by as many worlds as men, it may be overborne, but it cannot be daunted. Whereas popularity carries weak minds, and teaches them the safety of erring with a multitude. Bp. Hall. 10. — all the congregation bade stone them with stones.] Though Moses and Aaron entreat upon their faces, and Joshua and Caleb persuade and rend their garments, yet they prevail nothing. The obstinate multitude, grown more violent by opposition, is ready to return them stones for their prayers. Such have been ever the thanks of fidelity and truth: interrupted wickedness proves desperate, and, instead of yielding, seeks for revenge. Nothing is so hateful to a resolute sinner as good counsel: we are become enemies to the world, because we tell them the truth. Bp. Hall. Y Moses prayeth to God, and obtaineth pardon. Before CHRIST 1490. which he aware unto them, therefore he hath slain them in the wilderness. 17. — let the power of my Lord be great.] Let the greatness of Thy power appear in pardoning and forbearing this people. Bp. Kidder. 18. The Lord is longsuffering, &c.] In these words, though more largely, God proclaimed His name to Moses, when He shewed him His glory, Exod. xxxiv. 6, 7, adding, among other things, "by no means clearing the guilty." These words, as interpreted in the note on Exodus, are a plain argument to move the Divine Goodness to pardon their sin. But the next words, "visiting the iniquity &c." seem to be contrary to the intention of the petition: till it be considered, that they had not now committed idolatry, against which sin God, in these words, particularly declares His severity, and that Moses did not now plead for an absolute pardon, without any punishment; but that God would not utterly disinherit and destroy the whole nation. This threatening he hoped that God's gracious nature would incline Him to revoke; notwithstanding which, He might "visit the sin of the fathers upon the children;" that is, punish them and their posterity a long time. So this latter part of the verse is to be interpreted, "in making desolate He will not make quite desolate, though He visit the iniquity of the fathers upon the children." Bp. Patrick. See the notes on Exod. xxxiv. 7; and Jer. xxx. 11. 20. — I have pardoned according to thy word:] God granted his desire, not to destroy them utterly; though He did not wholly forgive their sin. Bp. Patrick. 21. — all the earth shall be filled &c.] The whole earth shall take notice of My righteous judgments, which I will execute upon this people; and give Me the praise and glory of My justice. Bp. Hall. Although this people be not brought into the promised land, yet shall I be justified in My proceedings against them; and, by My mighty and righteous works, sufficiently provide for the honour of My name, among all the inhabitants of the earth which shall hear of these things. Bp. Kidder. 22. Because all those men &c.] The destruction of the Israelites will not redound to the dishonour of God, because, 1st, They had been disobedient to Him, had tempted Him, and provoked Him. 2d, They were guilty of rebellion against God after the greatest mercies and proofs of God's patience and providence; they had "seen His glory and His miracles." 3d, God did not punish them for their first fault, but they had often tempted Him, which is here expressed by "ten times." 23. — neither shall any of them &c.] Rather, Even all that provoked Me, they shall not see it. Bp. Patrick. It is a fearful aggravation of sin, after great judgments and great deliverances, to return to sin, and especially to the same sins, again; because this can hardly be without our sinning against knowledge, and after we are convinced how evil and bitter the sin is, which we were guilty of, and have been so severely punished for before. This is an argument of a very perverse and incorrigible temper, and that which made the sin of the people of Israel so above measure sinful, that after so many signal deliverances, and so many terrible judgments, they fell into the same sin of murmuring ten times: murmuring against God the Author, and against Moses the glorious instrument, of their deliverance out of Egypt, which was one of the two great types of the Old Testament, both of temporal and spiritual oppression and tyranny. Abp. Tillotson. 24. But my servant Caleb, because he had another spirit with him.] A spirit of courage and truth, which ten of the spies wanted. Bp. Kidder. Because he trusted in the power and promise of God, and was not at all afraid of the strength of the enemies. Bp. Patrick. Whilst ten of the spies vehemently dissuaded the Israelites from attempting to enter the country of Canaan, and averred that its inhabitants were far too mighty to be attacked by them with any hope of success; Caleb, The murmurers are deprived of entering into the land. Before CHRIST 1400. into he went; and his seed shall possess it. 29. Your carcasses shall fall in this wilderness;] God bered of you, according to your whole number, from twenty years old and upward, which have murmured against me, 30. — concerning which I sware to make you dwell therein.] Not to make these particular men, but the seed of Abraham, inhabit it, as Grotius rightly observes. The land had been promised by oath, not to persons, but to the people; namely, to the posterity of those, unto whom God sware to give it, ver. 23. Now such a promise, as he observes, may be performed at any time; because it is not tied to certain persons. Bp. Patrick. It is a very usual and a very intelligible way of speaking, common in all languages, to speak of nations in their national capacity; and to say, "we," or "you," not meaning it of the individuals now living, but of their ancestors or posterity. Dr. Waterland. 33. — your children shall wander] In the Hebrew, shall feed or graze, as sheep in the deserts. Or rather, like the Arabian shepherds, who removed their tents from place to place, that they might find pasture for their flocks. Bp. Patrick. — forty years.] Reckoning from their first coming out of Egypt. They came out of Egypt on the 15th day of the first month, and pitched their tents in Gilgal on the tenth day of the first month, of the 41st year after their departure from Egypt: so that their wanderings were just forty years, all but five days. Stackhouse. — and bear your whoredoms.] That is, the punishment of them. Whilst God visits their present rebellion, He punishes them also for the rest of their iniquities, Deut. ix. 18. 24, especially for the greatest of them all, their idolatries, which He declared he would not forget to punish upon any new occasion, Exod. xxxii. 34. Bp. Patrick. Y 2 The men who raised the evil report die by the plague. Before CHRIST 1490. Ps. 95. 10. Exch. 4. 6. Or, altering of my purpose. 34.—ye shall know my breach of promise.] In the Hebrew, the words are, "ye shall know My breach." The ancients understood them to mean God's breaking in upon the Israelites, to take vengeance for their sins. Or, we may understand them of God's breaking off from the people; that is, His departure from them, who had so shamefully departed from Him. Or, according to our translation, it signifies a revocation of the blessings promised to them. Bp. Patrick. Since you have thus shamefully broken your covenant with Me, ye shall know and feel that those promises, which I made to you upon your obedience, shall now be reversed. Bp. Hall. It is not certain that the Hebrew word really signifies "breach." It occurs but once more in the Bible, Job xxxiii. 10, in the plural number, and is rendered occasions, as much by conjecture, as in this place. According to the Greek version it may be translated, ye shall know My anger, or the fury of My wrath; agreeable to which is the version in two early translations of the Bible, ye shall feel My vengeance, and ye shall know My displeasure. This is as good a rendering, and as probable as any. Dr. Waterland. 35.—I will surely do it unto all this evil congregation, &c.] During this critical transaction, how different was the conduct of the Jewish leader from what human prudence would have dictated! According to such dictates, his course could have been no other than to soothe the multitude, till their extreme panick had time to subside; then gradually to revive their confidence by recalling to their view the miseries of that servitude from which they had place which the LORD hath promised: for we have sinned. Chap. XV. ver. 1. And the Lord spake unto Moses,] It is uncertain at what time. Probably the transactions, recorded in this and the four following chapters, took place in Kadesh, where the foregoing murmuring was, and where "they abode many days," Deut. i. last verse. Dr. Wells, Bp. Patrick. 14. — a stranger] There were two sorts of strangers among the Israelites: some that entirely embraced and professed the Jewish religion, into which they were admitted by circumcision, &c.; others, that lived among them by permission, having renounced all idolatry, but did not submit to their whole religion. The former sort are understood to be meant here. Bp. Patrick. The punishment of presumption. The sabbath breaker stoned. Before CHRIST 1400. Or, ordinance. 35. — The man shall be surely put to death:] The sabbath being intended as a sign, that the Israelites were the special people of that God, who is the Creator of the world, and who brought them out of Egypt; the breach of it was to be regarded in effect as a renouncing of their religion; and was therefore to be punished, not only with death, but with a more than ordinary death. Dr. Wells. — all the congregation shall stone him &c.] This was a punishment inflicted for very enormous crimes, Lev. xx. 2; xxiv. 12—14: and this man was condemned to suffer it, because he was the first breaker of this sacred law. Besides, by doing it presumptuously, as is supposed from the connexion of this story with the 30th and 31st verses, in contempt of the law; and by not desisting from his impiety, when he was admonished to forbear, as is probable, he highly aggravated his guilt; which was no less than a reproaching of the Lord, and a despising of His word. The Jews have a saying, He that 39. And it shall be unto you for a fringe,] Or rather, It, that is, the ribband, shall be unto you upon the fringe; that being of a different colour from the fringe it may be the more noted. Bp. Patrick. — that ye seek not after your own heart] God here forbids this ignorant nation, who were used to the customs of the Gentiles, to take the measures of His worship, rather from the suggestions of their own vitiated fancies, than from the dictates of His law: and He commands them not to think every thing pleasing to God, which might appear handsome to them, bred up as they were amongst the pompous ceremonies of the Gentiles. God therefore admonishes them, that they should not too much indulge their senses or inclinations in the affair of religion; but that they should hearken to, and rest in, what He Himself delivered to them, concerning Himself and His worship. Locke. Before CHRIST 1400. s Lev. 24. 12. b Deut. 27. 12. Matt. 23. 3. Chap. XVI. ver. 1. Now &c.] At what time this rebellion happened, the history does not inform us. Probably it was soon after the advancement of Aaron and his family to the office of high priest, it being the general opinion that that advancement was the cause of the mutiny. And so Josephus represents it. Stackhouse. — Korah.] He was cousin-german to Moses and Aaron, Exod. vi. 18, and thought himself fit to be their equal. Again—Elizaphan, the son of Uziel, who was younger brother to Izhar, was appointed chief of the house of the father of the families of the Kohathites, Numb. iii. 30, which might occasion some discontent to Korah. Bp. Kidder. — Reuben.] He was the firstborn of Israel, but for his sin was deprived of his birthright, Gen. xlix. 3, 4, and the privileges of it, 1 Chron. v. 1, 2; which his posterity seditionally would usurp. They and Korah confederated together. Bp. Kidder. The narrative no where notices the circumstances, which led these men in particular to unite in this rebellion; but when minutely examined, we discover from it, that they had such pretensions from their rank, as may have encouraged them to resist the authority of Moses and Aaron. Korah was one of the chiefs of the family of Kohath, which appears to have been specially employed to carry the ark and the Holy of Holies, though not permitted to look into them, Numb. iii. 31. They were therefore, amongst the Levites, the next in sacredness of function to Aaron and his sons, and may therefore the more readily have formed a scheme to contest with Aaron his exclusive right to the high priesthood. Dathan, Abiram, and On, were chiefs of the tribe of Reuben, the firstborn of the sons of Jacob; and may therefore have conceived themselves better entitled than Moses to preeminence in temporal power. Dr. Desses. — took men:] That is, accomplices or associates in his rebellion; namely, the 250, mentioned in the next verse: or, the word "men" being not in the Hebrew, the verse may be thus translated, Korah the son of Izhar, &c. took both Dathan and Abiram the sons of Eliab, and On the son of Peleth, &c. Bp. Patrick. Korah was certainly at the head of the rebellion. Also, the verb, which is singular, and begins the verse, signifies to "take" or "take in," in the sense of alluring, winning, or gaining by persuasion. The verse therefore should run thus; "Now Korah — won over both Dathan and Abiram, &c." Eliab being a Reuben- two hundred and fifty princes of the assembly, b famous in the congregation, men of renown: Before CHRIST about 1471. b Chap. 26. 9. — him whom he hath chosen will he cause, &c.] They shall discharge the office of priesthood, whom God Himself hath chosen to it; and no person else. Bp. Patrick. Chap. XVII. ver. 2.—of every one of them] That is, of every tribe. —a rod] It has been the custom in all ages for elderly men, and for those in authority, to carry, as a mark of dignity, a rod or cane, or walking-staff; which at length became the sceptre peculiar to princes. The priests too, among the Greeks and Romans, had their recurved rods; and bishops, in later ages, have their croziers. All these are ensigns of dignity and office. The rod of Aaron should seem to have been of the almond tree: the Fathers thought it was of some other kind of wood; but there is no need to augment a miracle, which is sufficient in itself. The Jews, to commemorate this miracle, have struck the blossoming rod on several of their coins. Script. Illust. Expos. Ind. 2. — two hundred and fifty princes &c.] What wonder is it, that the ten rulers prevailed so much with the multitude, to dissuade them from Canaan, when three traitors prevailed thus with two hundred and fifty rulers "famous in the congregation, men of renown?" One man may kindle such a fire, as all the world cannot quench. One plague-sore may infect a whole kingdom. The infection of evil is much worse than the act. Bp. Hall. 3. — Ye take too much upon you.] Ye take too much state and greatness upon you; as if you only might or ought to engross the Lord to yourselves: since there is none of the congregation, who is not capable and fit to do those holy actions, which ye have appropriated to yourselves; and the Lord would be as ready to testify His acceptance of them. Bp. Hall. — the congregation are holy, &c.] As if they had said, Every man is qualified to be his own priest, to instruct and to save himself; and who is Aaron, that he should set himself up, and lord it over God's heritage? Bp. Horus. Nothing can be more pleasing to the vulgar, than to hear their governours censured, and themselves flattered. Every word of this speech was a falsehood. Instead of "lifting himself up," Moses humbled himself, "Who am I?" It was God who lifted him up over Israel. And Israel was as "holy," as Moses was ambitious. What holiness was there in so much infidelity, fear, idolatry, mutiny, disobedience? What could make them unclean, if this were holiness? They were still fresh from their last obstinacy; and yet these flatterers say, "All Israel is holy." Bp. Hall. 4. — he fell upon his face:] In a deep sorrow for this presumptuous sin of these princes, and in an humble invocation of God, who only could right these proud challenges. Bp. Hall. 4.—where I will meet with you] There He promised "to meet" with Moses, Exod. xxv. 22, by whom He communicated His mind to the people. For this reason the tabernacle of the Lord is called The Tabernacle of Meeting: not of men's meeting there, as is commonly supposed by our translating it, "The tabernacle of the congregation;" but of God's meeting there with men. See Exod. xxix. 32; xxx. 36. Bp. Patrick. 5. — who are his.] Who are chosen by Him to govern and minister in holy things. Bp. Kidder. To morrow the Lord will give a visible proof, whether He hath set us apart to these His highest services; and is well pleased, that ye should, without any special calling thereunto, approach unto His presence to offer sacrifices to Him. Bp. Hall. — and will cause him to come near unto him.] He will make it appear, that they are the persons, who ought to burn incense, and to offer sacrifices. Bp. Patrick. Moses opposeth the rebellion, Before CHRIST about 1471. even him whom he hath chosen will he cause to come near unto him. 6. — Take you censers,] Perform the office of priests to which you pretend that you have a right. Moses, no doubt, by God's direction, orders Korah and his company to execute the office to which they aspired. Bp. Patrick. 7. — ye take too much upon you, ye sons of Levi.] Thou, O Korah, being one of the tribe of Levi, rather takest too much upon thee and thine, thus to encroach upon the priest's office. Bp. Hall. 7.—in the tabernacle of witness.] In that part of the tabernacle where the ark was, which had in it the "witness" or testimony given by God to Moses, Exod. xxv. 21. Bp. Patrick. 8.—was budded.] Probably in some places of the rod there was an appearance of buds coming forth; in others the buds were fully thrust out; and in others they were opened and shot forth into blossoms; and those blossoms in other parts were knotted and grown into almonds. Bp. Patrick. 9. — To bring you near to himself] Though not so near as the priests, yet nearer than all other men; being the sole attendants on the priests. Bp. Patrick. As there was a difference betwixt the people and Levites, so was there betwixt the Levites and priests. The God of order loves to have our degrees kept. While the Levites would be looking up to the priests, Moses directs their eyes down to the people. The way not to repine at those above us, is to look at those below us. There is no better remedy for ambition, than to reckon up our former blessings, and to set them against our deservings, and to compare our own estate with that of our inferiours. So shall we find cause to be thankful that we are above any, rather than to be envious because any are above us. Bp. Hall. 10.—for a token against the rebels:] That it might be produced as a sufficient conviction of their impiety, if any should presume hereafter to rebel against Aaron's authority. Or rather that it might prevent all insur- 12. — which said, We will not come up:] At the same time that a schism was forming in the church, by Korah, a discontented factious Levite, charging Aaron with priestcraft, a rebellion was likewise fomented in the state. For Dathan and Abiram, who were laymen, and princes of the congregation, accused Moses of tyranny and a design to establish arbitrary power; which they affirmed to be so clear a case, that unless he "put out the eyes" of the people, they must see he intended to enslave, and "to make himself altogether a prince over them." Bp. Horse. Moses was the prince of Israel, Aaron the priest; Moses was mild, Aaron popular; yet both were conspired against: their places were no less nearly related than their persons, yet both were opposed at once. He that is a traitor to the Church is a traitor to the King. Bp. Hall. 13. — out of a land that floweth with milk and honey,] Nothing could be more insolent and ungrateful, than to describe Egypt in the very same language, in which God had often spoken of the land of promise: particularly since He sent Moses to tell them, He would bring them up out of the affliction of Egypt, Exod. iii. 16, 17. Bp. Patrick. 15. — I have not taken one ass from them,] The innocence of Moses called for vengeance on his adversaries. If he had wronged them in his government, in vain would he have looked to God's hand for protection. Our sins exclude us from God's favour; whereas uprightness challenges and receives His patronage. Bp. Hall. and separath the people from the rebels' tent. 20.—to do all these works:] That is to take upon me the government; and to put Aaron and his family into the priesthood; and to make the Levites only their ministers, &c. Bp. Patrick. 21.—the common death of all men.] A natural death. "After the visitation of all men," means such judgments of God as are common in the world; namely, pestilence, sword, or famine. To "go down quick into the pit," in the next verse, signifies, "to be buried alive, in perfect health." Bp. Patrick. 22.—the God of the spirits of all flesh.] Thou who hast created the souls of all mankind, and who therefore knowest their most secret thoughts and inclinations. Bp. Patrick. God is called "the God of the spirits of all flesh," as He is called "the Father of spirits," Heb. xii. 9, that is, the Creator of the souls of men. Abp. Tillotson. 26. Depart, I pray you, from the tents &c.] God's vengeance, when it is hottest, distinguishes betwixt men. In the universal judgment of all the earth, the Judge Himself will separate: in these particular judgments we must separate ourselves. The society of wicked men, especially in their sins, is mortally dangerous: while we will not be parted, how can we complain, if we be included in their condemnation? Bp. Hall. 31. And it came to pass, &c.] The history of the punishment of Korah is among the most striking instances of the Divine Power, exerted to vindicate His appointments, and to destroy profligate offenders. Let the earth swallow men and their dwellings, when it opens its abysses; there is nothing in that beyond the powers of nature. When the earth trembles, those places which are the seat of this disturbance must crumble into dust by the shock. Sicily and Italy furnish innumerable instances in support of these assertions; yet even in these instances, though not miraculous, it is the Divine power that produces such commotions. All the works of nature are works of God. But here, while the earth is composed and tranquil, the man of God foretels the time, the place, the persons concerned, and the manner in which this prodigy should happen: and this, not in Sicily, not in Italy, not in a country undermined by subterranean fires; but in the sandy deserts of Arabia, where rocks probably form the general under strata, and sand the upper; where earthquakes are little known, except by report; and where little expectation of this threat's fulfilment could arise in the minds of the hearers, from general appearances, or from supposable natural causes. Yet here, at the time appointed, the earth opens her mouth, and swallows down into her profound abysses the whole company of rebels; leaving no trace of them remaining, but by the void where they had been. As to the fire from the Lord, mentioned in ver. 35, the probability is that it was lightning; but nothing forbids its being an exhalation of a different kind; perhaps from the earth itself. It is good to remark here, in passing, that the greater part of the miracles wrought to establish the Jewish religion were of a terrific nature, and often involved the ruin of a multitude of transgressors; witness this destruction of Korah and his accomplices. On the contrary, the miracles wrought in establishing the truth of the Gospel were salutary and benevolent, as well to the enemies as to the friends of religion. Script. illustr. Expos. Ind. 32. And the earth opened her mouth, and swallowed them up.] It appears from chap. xxvi. 11, that "the children of Korah died not" in this destruction, which involved the entire families of Dathan and Abiram. The difference may be thus accounted for. Dathan and Abiram shewed their rebellion in resisting the authority of Moses, as temporal judge, refusing to come, when called on, to attend his summons, ver. 12. Korah's rebellion consisted in his laying claim to the high priesthood: and in consequence of a direction given for bringing his claim to a test, ver. 16, 17, he "gathered all the congregation against Moses and Aaron unto the door of the tabernacle The censers are reserved to holy use. Before CHRIST about 1471. 35. — consumed the two hundred and fifty men that offered incense.] Which was a plain declaration, that they usurped the office of priests; and therefore were thus punished by God Himself for their presumption. Bp. Patrick. There were two sorts of traitors: the earth swallowed up the one, the fire consumed the other. All the elements agree to serve the vengeance of their Maker. Nadab and Abihu brought fit persons, but unfit fire to God: these Levites bring the right fire, but unwarranted persons before Him: fire from God consumes both. It is a dangerous thing to usurp sacred functions. Bp. Hall. 37. — unto Eleazar] These evil men attempted to deprive Aaron's posterity of the priesthood. Therefore Eleazar his son is commanded to make the censers into a standing memorial of their fault, and of the priesthood's being settled in the family of Aaron. Bp. Kidder. — yonder;] Farther from the sanctuary. Probably into some unclean place, as a token of God's abhorrence of their offering. Dr. Wells. — hallowed.] That is, separated from common use, having been offered before the Lord, and that by God's command: and therefore God would not have them serve hereafter for any other use. Bp. Patrick. — for they are hallowed.] Whatever is once dedicated to God, cannot afterwards be applied to any secular or profane use: but it may, by lawful authority, be diverted to other use than that, to which at first it was piously designed. There were many institutions with reference to religion, originally founded in piety and devotion, which in process of time degenerated into superstition and idolatry: and, as these profane customs ought to be suppressed, so, whatever was conferred for the maintenance and support of that service in the integrity of it, ought not to be diverted to any arbitrary purpose, because the first end is determined; but it ought still to be applied to somewhat that is sacred, and to comply with the original designation, as far as can be, lawfully and usefully. And for this, methinks, God's own determination seems to be some warrant in the insurrection of Korah, Dathan, and Abiram; where the two hundred and fifty censers, in which incense had been offered, were taken out of the fire. "The censers of these sinners &c." see ver. 28. There must be no more incense offered in them; they had been too much profaned. "And Eleazar the priest took &c." ver. 39. There was no need of any "covering for the altar:" God had provided every thing that was necessary for it before; there was no defect: but He would rather make a new addition to what was perfect enough before, than suffer what had been once hallowed to be turned to any use which had no reference to His service. Lord Clarendon. 38. — sinners against their own souls.] Who have brought destruction on themselves by their presumption. Bp. Patrick. — they shall be a sign unto the children of Israel.] Or, "a memorial," ver. 40, that God accepts no sacrifice, which is not presented by the hands of the sons of The people murmur against Moses and Aaron. were made broad plates for a covering of the altar: 40.—that no stranger.] Though he were an Israelite, nay, a Levite, if he were not of the seed of Aaron, he was reputed a "stranger" to this office. Bp. Patrick. 40. And Moses said unto Aaron, &c.] Moses, though he were great with God, yet takes not upon himself this reconciliation: he may advise Aaron what to do, himself undertakes not to do it: it is the work of the priesthood to make an atonement for the people. And shall there be less use, or less regard, of the evangelical ministry, than of the legal? Bp. Hall. —Take a censer, &c.] By what Aaron did and congregation, that I may consume them as in a moment. And they fell upon their faces. 41. But on the morrow &c.] They who have not studied human nature, who have not seen or heard much of mankind, will perhaps imagine that such a decision as that just recorded must needs have silenced every objection, and put an end to the murmurings of discontent. And so far indeed it is true, that the people fled at the cry of those who suffered, "for they said, Lest the earth swallow us up also." But as soon as the danger was over, they discovered the real sentiments of their corrupted hearts. After a single night's rest, the spirit of rebellion again took possession of them; and, all reverence laid aside, they go in a tumultuous and insolent manner to their leaders, requiring at their hands, truly, the blood of Korah and his followers. Thus, by standing up for these offenders, they shewed a secret approbation of their offence; and, being partakers of their crime, they justly became partakers also of their punishment. Bp. Horne. 42.—they looked toward the tabernacle of the congregation.] Moses and Aaron implored help of God, which is implied in their looking toward His dwelling place. Bp. Patrick. 47. And Aaron took—and made an atonement for the people.] He interceded with God for them, and obtained what he desired. But was it for Aaron's sake that God spared the remnant of His people? Had Aaron any merit of his own, any superfluous righteousness, which might be imputed to them? Far from it. He, and "every high priest taken from among men," were necessarily heirs of the universal corruption of the children of Adam: they had their infirmities, as the Apostle argues, and were obliged to offer up sacrifices for their own sins, as well as for those of the people. But, as the same Apostle teaches us, Aaron, in the office of high priest and mediator, represented the world's Redeemer; and the atonement, which he made for Israel, showed forth that great Atonement, to be one day made by Jesus Christ for the Church universal of all ages and nations. God had respect unto that great Atonement; and for His sake, who was to make it, pardoned those for whom it was to be made. In the person of Aaron He beheld His beloved Son, "in whom He is well pleased," interceding for the transgressors: Israel was spared for the sake of Aaron; but Aaron himself was accepted for the sake of Christ. Bp. Horne. 50.—and the plague was stayed.] Upon Aaron's offering incense a stop is put to the destruction; whereas when they, who were not called of God, as Aaron, attempted to offer it, they were overtaken by the judgment of God. Bp. Kidder. Under this most affecting image of rebellious Israel, smitten with a pestilence, and saved by the intercession of Aaron, are described the miserable state of man after the fall; the terrible execution of God's judgment on Aaron's rod flourisheth, and is left for a monument. Before CHRIST about 1471. # CHAP. XVII. — shall bear the iniquity of the sanctuary:] Shall be liable to punishment for the profanation of the sanctuary, of which you have the charge. Bp. Patrick. — shall bear the iniquity of your priesthood.] Shall suffer punishment, if you permit any person, not of the line of Aaron, to offer incense, or perform any part of the priest's office; or if you do not faithfully discharge your office. This was some comfort to the people, who were afraid they should die for every error committed in their approaches to the sanctuary; whereas God assures them He would punish the priests and Levites: and it also served to remove the people's envy towards the priests, whose dignity they saw accompanied with such danger. Bp. Patrick. 12. — we die, &c.] We all see how deadly a thing it is for us to offer to meddle with any of the sacred affairs of the tabernacle. But, O Lord, what shall become of us? Some of us are swallowed up of the earth; others of us are consumed by fire; others, by the sudden stroke of Thy hand. O God, wilt not Thou be entreated to take off Thy revenging hand from us, till we be all utterly consumed? Bp. Hall. By this miracle they are convinced of their danger, if they should at any time invade the office of the priesthood, or press beyond their allowed limits. Bp. Kidder. Chap. XVIII. ver. 1. And the Lord said unto Aaron, &c.] Having wrought several miracles to establish Aaron in the priesthood, God now instructs him, that the honour conferred upon him was an office of great your brethren the Levites from among the children of Israel: to you they are given as a gift for the LORD, to do the service of the tabernacle of the congregation. 7. — as a service of gift:] That which is at once a favour and privilege; and also imports duty and service. Bp. Patrick. Before CHRIST about 1471. The priests' and Levites' portion of the offerings. Before CHRIST about 1471. wheat, the firstfruits of them which they shall offer unto the LORD, them have I given thee. 16. — according to thine estimation.] According to the estimation prescribed for thee to take of all sorts, poor as well as rich. Bp. Patrick. 19. — a covenant of salt] An incorruptible and everlasting covenant, not to be revoked. Bp. Patrick. Salt preserves from decay and putrefaction, and may therefore properly be an emblem of duration and perpetuity. But the "covenant of salt" seems to refer to the making of an agreement, wherein salt was used as a token of confirmation. Among the Turks, according to Baron du Tott, the eating of bread and salt with a person is esteemed a very significant confirmation of an agreement, and a token of inviolable friendship. Progments to Calmet. Between the Mohammedans of Aleppo the relation of host and guest is held sacred, and always mentioned with reverence. A league of mutual amity, founded on former acquaintance, on living together in the same house, but especially on an interchange of hospitable offices, is expressed by "having eaten bread and salt together." Dr. Russell. See the note on Lev. ii. 13. The law for making the water of separation. thereof from it, then it shall be counted unto the Levites as the increase of the threshingfloor, and as the increase of the winepress. 32. — neither shall ye pollute the holy things &c.] There shall be no danger of your polluting the holy things which God hath reserved to Himself, by turning them to a common use; as there would have been, if they had eaten the tithes or other gifts, before the tenth part, which was God's, was taken from them. Bp. Patrick. — lest ye die.] In the Hebrew, "nor shall ye die:" as those did, who meddled with the holy things, which God reserved for His ministers alone. Bp. Patrick. Four and twenty gifts were given to the priests, and they are all expressed in the law. Eight of these gifts the priests were to eat no where but in the sanctuary, within the wall of the court yard; and five gifts they did not eat but in Jerusalem, within the walls of the city; five gifts were not due unto them by the law, but in the land of Israel only; and five gifts were due unto them both within the land, and without the land; one gift was due unto them from the sanctuary. The eight gifts, which they did not eat but within the sanctuary, were these, 1. The flesh of the sin offering, whether fowl or beast, Lev. vi. 25, 26. 2. The flesh of the trespass offering, Lev. vii. 1, 6. 3. The peace offering of the congregation, Lev. xxiii. 19, 20. 4. The remainder of the omer or sheaf, Lev. xxiii. 10. 5. The remnant of the meat offering of the Israelites, Lev. vi. 16. 6. The two loaves, Lev. xxiii. 17. 7. The shewbread, Lev. xxiv. 9. 8. The leper's log of oil, Lev. xiv. 10. The five which they might not eat but in Jerusalem, (and before that within the camp of Israel, to which Jerusalem afterward was answerable,) were these, 1. The breast and shoulder of the peace offerings, Lev. vii. 31, 34. 2. The heave offering of the sacrifice of confession, Lev. vii. 12, 14. 3. The heave offering of the Nazarite's ram, Numb. vi. 17, 20. 4. The firstling of the clean beast, Numb. xviii. 17, 18; Deut. xv. 19, 20. 5. The firstfruits, Numb. xviii. 13. The five things due from the land of Israel only, were, 1. The heave offering of firstfruits, Numb. xviii. 12. 2. The heave offering of the tithe, Numb. xviii. 28. 3. The cake, Numb. xv. 20. These three were holy. 4. The first of the fleece, Deut. xviii. 4. 5. The field of possession, Lev. xxvii. 22, 23. Both of these were common. The five things due to the priest, in every place, were these, 1. The gifts of the beasts slain, Deut. xviii. 3—5. 2. The redemption of the firstborn son, Numb. xviii. 15. 3. The firstling of the ass, Exod. xxxiv. 20; Numb. xviii. 15. 4. The restitution of that which is taken by rapine from a stranger. 5. The devoted things, Numb. xviii. 14. These five were common things in all respects. The gift due unto them from the sanctuary was, The skin of the burnt offerings, Lev. vii. 8. The gifts which the females had part in, as well as the males, were five, 1. The heave offering and firstfruits. 2. The heave offering of the tithe. 3. The cake. 4. The gifts of the beast. 5. The first of the fleece. Maimonides. Chap. XIX. ver. 2. — a red heifer without spot.] The words, "without spot," mean that the animal should be perfectly red, without one spot of any other colour. Dean Spencer. See Heb. ix. 13, 14. — upon which never came yoke.] That is, which had never been employed in ploughing the ground or in any other work: for, according to the common sense of all mankind, those creatures, which had been made to serve other uses, became unfit to be offered to the Deity. We find this sentiment in Homer, and in other heathen writers. Bp. Patrick. The law for the use of the water of separation. Before CHRIST about 1471. cast it into the midst of the burning of the heifer. 9.—for a water of separation.] To be put into spring water, which was always accounted more pure than other, by which those persons were to be cleansed, who were separated, on account of their pollutions, from the congregation: and those things also, which had been defiled, were restored to their common use. Bp. Patrick. 17.—purification for sin.] The terms iniquity and sin do not, in the language of the Old Testament, necessarily imply a deviation from moral rectitude, or a transgression of the moral law; but are frequently used, when nothing more can be understood than a privation 18.—hyssop.] A cleansing herb, easily procured. 22.—shall be unclean until even.] By the nice care here taken about the smallest bodily defilements, God undoubtedly intended to make the people sensible, how necessary it was to preserve inward purity; without which they could not be acceptable to God, though they approached His sanctuary. For these laws, extending to what was done at home as well as abroad, were a plain instruction, both that it was not sufficient to be Before CHRIST about 1471. water, shall be given. Chap. XX. ver. 1. — the desert of Zin] The southern district of Arabia Petrea was called in general "the wilderness of Zin," which name is still given by the inhabitants of Tor to the desert in their neighbourhood. The northern and western districts were also called "Paran" and "Kadesh." Thus the disastrous station of Kadesh, named Barnea, "Son of wandering," to which the Israelites returned again after thirty-eight years, is said to be in the wilderness of Zin, Numb. xiii. 21; and again on their return, Numb. xx. 1; Deut. xxxii. 51; but in the wilderness of Paran, Numb. xiii. 16. While in the itinerary, or journeys of the Israelites, Numb. xxxiii. 18, it is simply called Rithmah, signifying "the wilderness," from Rethem, which signifies "a desert place;" and properly denotes a plant, which flourishes in sandy deserts, called "Juniper," Job xxx. 3, 4; 1 Kings xix. 4, 5; whence it is transferred to signify "a desert," like our English word "heath," from the plant of that name. Dr. Hales. — in the first month.] That is, of the fortieth year after they left Egypt. Moses passes in silence the transactions of the thirty-seven years, during which the Israelites wandered in the wilderness; and gives us only the first and last years of their journeyings: for, since he writes not so much in the quality of an historian as of a legislator, whose purpose it was to deliver down to posterity all the laws which he received from God, and that system of laws being completed in the first two years after they left Egypt, and no new law being delivered during the subsequent years, it did not fall in with his design to insert the history of these years in the Pentateuch. Le Clerc. — Miriam died there.] Four months before Aaron and eleven months before Moses: being older than either of them. At the birth of Moses she was probably about Vol. I. 2. — there was no water] We have had no mention of the Israelites from the time of the rebellion of Korah, Dathan, and Abiram, until they came into this difficulty. There had passed six or seven and thirty years in this interval; during which time Moses had led them up and down from place to place, as God had directed their journeyings by the cloud. During this space it is probable the people had been very obedient for we hear of no discontents among them. Now they began to be refractory again, but Moses now could not so well bear it. Shuckford. 3. — Would God that we had died &c.] By a sudden death, rather than linger away with thirst. They allude to the judgments of God upon their brethren, which should rather have deterred them from such discontented language. But nothing will alter those, who will not lay to heart and preserve in mind God's mercies and judgments. Bp. Patrick. 8. Take the rod.] With which Moses wrought his miracles in Egypt, called in ver. 11, "his rod." It was probably lodged in the sanctuary; for he is said, in the next verse, to have taken it "from before the Lord." Bp. Patrick. 10. — Hear now, ye rebels; must we fetch you water out of this rock?] Hear now, ye rebels; is it likely that we shall fetch water out of this hard rock, to satisfy your thirst? This we are required to do; but is this a thing possible to be done? Bp. Hall. 11. — the rock] In one of the roads from the convent of Sinai to Suez there is exactly such another stone as the rock of Massah, with the same sort of openings all down, and the signs where the water run. See the note on Exod. xvii. 2. The Arabs say, that it is like- Z Moses desireth passage through Edom, NUMBERS. which is denied him. Before CHRIST about 1453. twice: and the water came out abundantly, and the congregation drank, and their beasts also. 12. — Because ye believed me not, to sanctify me in the eyes of the children of Israel.] Because ye doubted of the performance of My word; and, in a weak distrust, struck the rock twice, as not being confident of the issue, whereas ye were only bidden to speak unto the rock, to yield forth these waters. Bp. Hall. It may be inquired wherein consisted the sin of Moses, with which Aaron also is charged, as consenting to it. In answer it is to be considered, 1. That the very letter of God's command was broken, 1st, in that Moses "smote" the rock with his rod, and smote it "twice," whereas he had received no such command from God, but was commanded to "speak" to it, that the people might see how easily God could supply their want of water: 2dly, in "speaking to the people," which Moses had no commission to do; and in not speaking to the rock, which was expressly commanded. II. That this open breach of God's commandment was committed in the face and sight of the assembly; hence are Moses and Aaron charged for "not sanctifying the Lord in the eyes of the children of Israel." III. Moses was also guilty of some degree of unbelief and distrust of God's power and veracity, as appears from ver. 12, compared with ver. 10: "Must we" (or can we, as in the Latin Vulgate) "fetch water &c." which seems to intimate a doubting; see Gen. xviii. 13; and too much anger and commotion of mind: "they provoked his spirit, so that he spake unadvisedly with his lips," Psal. cvi. 33. And as the degrees of these sins were known to God only, so it is certain, upon the whole, they were guilty of that which is elsewhere called "rebellion" and "trespass," Numb. xxvii. 14; Deut. xxxii. 51. Bp. Kidder. — to sanctify me] That is, by your ready and absolute obedience to My command, to own My sovereignty as well as veracity in the presence of the children of Israel. Bp. Patrick. — ye shall not bring this congregation into the land &c.] They brought them into the land of Sihon and Og; but not into Canaan, the promised land. Bp. Patrick. This prohibition, while it was in a peculiar manner mortifying to them as leaders of the people, afforded an exemplary lesson to all Israel of the necessity of im- into Egypt, and we have dwelt in Egypt a long time; and the Egyptians vexed us, and our fathers: 13. — Meribah.] That is, strife: called Meribah-Kadesh, Deut. xxxii. 51, to distinguish it from the Meribah mentioned Exod. xvii. 7, where the Israelites were guilty of the same crime. Bp. Patrick. This offence, so frequently alluded to in the Pentateuch, and the punishment of which Moses is represented as repeatedly deprecating, intreating to be permitted to enter the promised land, though in vain, is totally omitted by Josephus; while, in the original narrative, nothing can be more affecting than the manner in which it is alluded to. It is expressed as if the heart was weighed down by sorrow for the disappointment of its fondest hope; and, as if occasions of venting this sorrow were industriously sought, even a remote allusion or reference is enough. Yet it concerned only the historian himself; it was not to his credit, but it was that which he felt most deeply, and which he only could feel so truly. Thus we clearly perceive the difference between the genuine narration of Moses himself, and the cautious compilation of a remote historian, (although admitted to be of general veracity and integrity,) when describing the character of a legislator, whom he looked up to with reverence. Dr. Graves. — he was sanctified in them.] Either in the waters, by the honour which He procured in bringing them again out of a rock; or in Moses and Aaron, by giving proof of His holiness and justice in the punishment of their disobedience; or in the Israelites, before whose face God's power, goodness, and faithfulness appeared. Bp. Patrick. 14. — thy brother Israel.] The Israelites were descended from Israel or Jacob, the twin brother of Edom or Esau. Bp. Patrick. Before CHRIST 1453. The children of Israel come to mount Hor, where Aaron dieth. Before CHRIST 1453. 19. — if I and my cattle drink of thy water, then I will pay for it: ] It appears from the accounts of travellers, that this is no unusual practice on the coasts of the Red sea, in Egypt, and in Turkey. And Niebuhr mentions it as a circumstance worthy of notice, that at Cairo and Constantinople are several elegant houses where fresh water is distributed gratis to passengers. Fragments to Calmet. 22. — mount Hor.] On the edge of Edom, but more to the north-east than Kadesh, in the wilderness of Zin, whence they came. Bp. Patrick. See the note on Exod. xv. 22. 26. — strip Aaron of his garments,] Of his priestly robes. This implied the divesting him of his office; as the putting them upon Eleazar his son implied the succeeding of Eleazar to his father's office and dignity. Moses herein acted as the minister of God, who now transferred the priesthood to another. Bp. Patrick. Chap. XXI. ver. 1. — in the south,] Of the land of Canaan, towards the eastern angle, near the Dead sea. — by the way of the spies,] Who had been sent by Arad to bring him intelligence, which way the Israelites marched. Bp. Patrick. his garments, and put them upon Eleazar his son; and 1 Aaron died there in the top of the mount: and Moses and Eleazar came down from the mount. Chap. XXII. ver. 1. — on this side Jordan by Jericho.] That is, over against Jericho, Jordan being between it and the camp of Israel. Bp. Patrick. — Pethor.] A city in Aram, or Mesopotamia. The name was afterwards changed by the Syrians to Bosor. See 2 Peter ii. 15. Bp. Patrick. — the river] The Euphrates. 2. — I will utterly destroy their cities.] The Israelites implored the Divine assistance by this solemn vow; pledging themselves to reserve none of this idolatrous nation to their own use, but to devote it all to destruction. Bp. Patrick. 3. — delivered up the Canaanites;] The Canaanites by their wickedness had grievously offended the Lord of the whole earth; and He here appoints the Israelites to execute His just wrath and vengeance upon them. Dr. Waterland. This was effected in the days of Joshua, Josh. xii. 14, or a little after his death, Judges i. 17. Shuckford. 3. And Moab was sore afraid] The Israelites had entirely routed and ruined Sihon, king of the Amorites, and Og, king of Bashan, taking possession of their lands: and they had done it with such despatch, and in so surprising a manner, that the neighbouring nations had reason to suspect there was something supernatural in it. It seems to have been owing to some such apprehension as this, that none of them durst oppose the Hebrews, without endeavouring first to engage heaven on their side, which they hoped to do by the help of enchantments. The Midianites and Moabites were both of them full of this persuasion, as we learn from this chapter: and we find from other places of Scripture, that the Ammonites joined with them in the design of sending to Balaam, Deut. xxiii. 3, 4. Dr. Waterland. 4. — Midian.] It is manifest from Scripture, that there were two regions called Midian. The inhabitants of the one were at first of the Cuthite race, and their situation was upon the Red sea, towards the most southern parts of Edom and Amalek: they were the people, to whom Moses betook himself when he fled from Egypt, and married a Cuthite woman, and among whom he resided forty years, Exod. ii. 21. The other Midian was to the north, on the river Arnon, and in the vicinity of Moab: The natives were of the family of Abraham, by Keturah, and bordered on the upper part of Edom; being allied to the Edomites, as well as to the children of Moab, by the ties of consanguinity. Their situation may be known from the correspondence which they kept up with the Israelites, when the latter were encamped in the plains of Moab, near the rivers Jordan and Arnon. Bryant. 5. — the people spake against God, and against Moses,] Aaron and Miriam were now passed the reach of their mutinies: they therefore join God with Moses in their murmurings, fearless of the danger of rendering their Maker their enemy. Impatience is akin to frenzy: it causes men to care not whom they assault, so they may give vent to their fury. How often do we hear men, that are displeased with others, disparage and dishonour their Creator? But if to strive with a mighty man is unwise and unsafe, what must it be to strive with the mighty God? Bp. Hall. Compare Ps. lxxviii. 56; 1 Cor. x. 9. Z 2 Before CHRIST 1453. &33. 50. The people plagued with fiery serpents. NUMBERS. They are healed by a brasen serpent. Before CHRIST 1453. b Chap. 11. 6. c Wisdom 16. 1. 3. 5. — Balaam] Though Balaam was a heathen, and an immoral man, he appears to have been a true prophet. He was a worshipper of the true God, as appears by his applying to God, verse 8, and by his calling the Lord his God, verse 18; though his worship was debased by superstition, chap. xxiii. 1, 2; xxiv. 1. He seems also to have had some pious thoughts and resolutions, verse 18; chap. xxiii. 10; but his heart was unsound. mercenary, as the ox licketh up the grass of the field. And Balak the son of Zippor was king of the Moabites at that time. 6. — fiery serpents] The seraph is a flying serpent, the only one that has wings. The word properly signifies to burn; and this name was probably given it, either because of its colour, or because of the heat and thirst which its bite occasions. Its wings are not feathers, like the wings of birds; but rather like those of bats. When the Arabians go to gather the aromatic reed, or cassia, of which the serpents are very fond, they cover all their heads, except their eyes, with skins, to secure themselves from the bite of the serpent, which is very dangerous. Calmet, Stackhouse. — and they bit the people;] The divers casualties, which befell the Israelites in the wilderness, happened unto them for types or ensamples, "and are written for our admonition, upon whom the ends of the world are come," 1 Cor. x. 6, 11; that end of all the Divine counsels towards man, which relate to his recovery by the promised Redeemer. Thus their murmurings were punished by the biting of fiery serpents, to remind them of the deceit of the old serpent, which brought sin into the world. And when the malady was healed by looking up to that brasen serpent, which was erected on a pole, this filly represented our looking by faith to that Redeemer, who was lifted up upon the cross, to draw all men unto Him. Dr. Berriman. — much people of Israel died.] As Moses represents these serpents to have caused a great mortality, so the heathen writers concur in testifying, that the deserts, wherein the Israelites journeyed, produced serpents of so venomous a kind, that their biting was deadly, beyond the power of any art then known to cure it. The ancients observed in general, that the most barren and sandy deserts had the greatest number and most venomous of serpents: Diodorus remarks this more particularly of the sands in Africa; but it was equally true of the wilderness, in which the Israelites journeyed. Serpents and scorpions were here, according to Moses, as natural as drought and want of water, Deut. viii. 15. Strabo's observation agrees with Moses: and both Strabo and Diodorus concur, that the serpents, which were so numerous here, were of the most deadly kind, and that there was no cure for their biting. Hence we see reason to consider both the calamity inflicted on the Israelites, and the miraculous cure of it, in the proper light. The Israelites were unmindful of the obedience they owed God, unwilling to march where God directed them. Hereupon they were punished to bring them to a better mind; and their punishment was in a little time removed in a miraculous manner. They were commanded to come and look up to a brasen serpent, a thing evidently of itself of no importance, but by God's power and good pleasure made so effectual to their recovery, as abundantly to remind them, that whatever God should think fit to command them, was importantly necessary for them to perform. Shuckford. 6. — curse me this people.] It was a superstitious ceremony in use among the heathens, to devote their enemies to destruction at the beginning of their wars; as if the gods would enter into their passions, and were as unjust and partial as themselves. The Romans had publick officers to perform the ceremony. Now Balaam being a Prophet of great note and eminence, it was believed that he was more intimate than others with the heavenly powers, and consequently that his imprecations would be more effectual. Bp. Newton. 7. Therefore the people — said, We have sinned,] All the persuasions of Moses could not have done that, which the serpents did for him. It were pity men should be without affliction, since it sends them to their prayers and confessions. Bp. Hall. 8. — Make thee a fiery serpent,] That is, a serpent like the kind mentioned ver. 6; and so Moses made it of brass, ver. 9. That it might be conspicuous, it was to be raised on high; "upon a pole," or, as the word may be rendered, it was to be set up as a sign. And indeed it was a very illustrious type of Christ, and particularly of His death upon the cross: by whom we are redeemed from the sting of death, and the power of the devil, that old serpent, John iii. 14; and whom God sent "in the likeness of sinful flesh," and did by this way condemn "sin in the flesh," Rom. viii. 3. Bp. Kidder. 9. — when he beheld the serpent of brass, he lived.] The author of the book of Wisdom, speaking to God of the Israelites, imputes the virtue of the serpent to its right cause: "He that turned himself toward it was not saved by the thing that he saw, but by Thee, that art the Saviour of all:" and therefore he calls it, "a sign" or symbol "of salvation, to put them in remembrance of the commandment of the law," chap. xvi. 6, 7. Stackhouse. We see in this a lively figure of the Christian Sacraments; and how God has shewn, and can shew His power; and can sanctify water to the washing away of sin, and make bread and wine instruments of our salvation. Bp. Wilson. 14. — in the book of the wars of the Lord,] Some ancient record of those countries, to which Moses refers: or, more probably, the following account of the wars of the Israelites, given in the sacred history, by Moses, and other inspired writers. Pyle, Dr. Wells. Sihon and Og are overcome and slain. Before CHRIST 1452. laemeth. 18. — with their staves.] With no more labour but that of thrusting their staves into the ground, and turning up the earth. Bp. Patrick. 23. — and fought against Israel.] Who had orders from God, not to decline the battle, as they did with the Edomites and Moabites. These Amorites were among the seven nations condemned by God to destruction. Bp. Patrick. 24. — for the border of the children of Ammon was strong.] This is not given as a reason, why the Israelites carried their victory no farther; for the country of Ammon was no part of the land promised to them; nay, they were forbidden to invade it, Deut. ii. 19; but as the reason, why Sihon had not gained upon the country of the children of Ammon, as he had upon that of the Moabites. Bp. Kidder. 27. Wherefore they that speak in proverbs say, &c.] The following words appear to have been a song of victory composed by the Amorites upon the victory gained by Sihon over the Moabites. Bp. Kidder. 29. — O people of Chemosh:] Or people that servest Chemosh. Chemosh was the idol of the Moabites, Jer. xlviii. 46. Bp. Kidder. Servants are known by the name of their lord. As the Israelites were called by the name of the true God, 2 Chron. vii. 14, so the Moabites were called by the name of their god, the "people of Chemosh;" and the other idolatrous nations in like manner. See Mic. iv. 5. Abp. Secker. Balak's first message for Balaam is refused. was none left him alive: and they possessed his land. # CHAP. XXII. — that shall thou do.] God permits him to follow his evil and covetous desires, but restrains him from doing the evil that he wished. Bp. Wilson. — Because thou hast mocked me:] Exposed me to scorn and laughter. Bp. Patrick. — seven oxen and seven rams.] This number was used by pious persons, both in these days, Job xlii. 8, and in aftertimes, 1 Chron. xv. 26. Bp. Patrick. 2. — Balak and Balaam offered &c.] Balak presented the sacrifices to be offered for him and for his people; and Balaam performed the office of a priest, and offered them. Bp. Patrick. 3. — And he went to an high place.] We translate it in the margin, "he went solitary." Probably it is to be understood of some part of the high place, where he might be solitary; for instance, the grove, which high places seldom wanted. Bp. Patrick. The sacrifice being over, he retired alone to a solitude sacred to these occasions, there to wait the Divine inspiration or answer, for which the foregoing rites were the preparation. Bp. Butler. 7. — the rewards of divination] It was the custom among God's people, when they consulted a Prophet, to bring with them a present, 1 Sam. ix. 7, 8. And indeed from ancient time, men were not used to approach a great person without one. See Gen. xliii. 11, 25, 26. Bp. Patrick. What the rewards of divination were, we know not. It is probable, however, they were only an ordinary recompense: such as Balaam had often received from other people; and what had not the force of a temptation in his eye. So that he appears at first not to show any great eagerness to attend the call of Balak. Gilpin. 7. — he took up his parable.] He lift up his voice, and delivered in a loud and audible manner this his prophetical speech, being of weighty concern, and expressed in sublime and majestic words, Job xxvii. 1; xxix. 1. Dr. Wells. There are different significations of the word parable, both in the Old and in the New Testament. 1. It is sometimes used for elevated and instructive poetry. Balaam is said to take up his parable, when he uttered his sublime poems and predictions relating to Israel. David says, "I will incline mine ear to a parable," which is equivalent to speaking of wisdom, and musing of understanding, Ps. xlix. 3, 4. In Ps. lxxviii. we find the words, "I will open my mouth in a parable;" and the author then proceeds to relate historical, but very useful, facts. 2. It signifies a proverbial saying: thus Solomon is said to have spoken three thousand proverbs, or parables, as the Greek word is, 1 Kings iv. 32. In Ecclesiasticus the word is translated "a wise sentence," chap. xx. 20. And in Luke iv. 23, the word rendered "proverb," is literally parable. 3. It occurs in the Gospels for a short comparison or similitude; see Luke v. 36; vi. 39; Matt. xiii. 31, 34. Lastly, the word parable occurs for a continued relation Before CHRIST 1453. Or, he went solitary. 9. — What men are these with thee?] God heard all the consultation of these Moabites: these messengers could not have moved their foot or their tongue but in Him: and yet He, who asked Adam where he was, asks Balaam, "What men are these?" God loves to take occasion of proceeding with us from ourselves, rather than from His own immediate prescience. Hence it is, that we lay open our wants, and confess our sins, to Him that knows both better than our own hearts, because He will deal with us from our own mouths. Bp. Hall. 12. — Thou shalt not go with them;] The reward of divination had easily procured the journey and curse of the covetous Prophet, if God had not stayed him. How often are wicked men curbed by a Divine hand, even in those sins which their heart desires. Bp. Hall. — thou shalt not curse the people: for they are blessed.] This Divine command to Balaam, which he afterwards pleads in opposition to Balak's wishes, chap. xxiii. 7, 8, refers to the blessing of Abraham, Gen. xii. 3, renewed to Jacob, Gen. xxvii. 29. The prophecies of Balaam, which follow, are most curious and important, and were evidently dictated by the same Spirit as those of Jacob, of which they furnish the continuation and development. Dr. Hales. 17. — I will promote thee unto very great honour.] He probably imagined, that Balaam thought the rewards of divination not sufficient encouragement; and therefore promises to advance him to some high preferment in his court. Bp. Patrick. Here was a temptation of a more splendid nature. This might have shaken a firmer soul than Balaam's: of his it seems to have taken entire possession. From the moment this message rang in his ears, he seems to have given himself totally up to views of ambition. What had he to do to consult God a second time about going? Had he not had his answer already? "Thou shalt not go with them; thou shalt not curse the people: for they are blessed." God however (who often suffers wicked men to be hurried on by their own obstinate perverseness, and out of that perverseness works His own righteous purposes,) at length permitted him to go; that is, He gave him such permission, as our blessed Saviour once gave Iscariot, "That thou doest, do quickly," John xiii. 27. Gilpin. 20. — rise up, and go with them;] Since thou hast such a mind to go, follow thy inclinations. Bp. Patrick. Compare 2 Kings ii. 17, 18. When God sees men leaning too far to ambitious or covetous desires, and not wise enough to profit by gentle hints, He then leaves them to pursue their own heart's lust, and lets them follow their own imaginations. After the first prohibition, a wise man would have absolutely refused to treat with any ambassadours on the same errand. But Balaam had set his heart upon the bribes. So God permitted the foolish man to follow his inclination, and to run his utmost length of folly An angel would have slain Balaam, Before CHRIST 1403. I shall say unto thee, that shalt thou do. 21. — and saddled his ass.] The common breed of asses in the East is larger than that usually seen in Britain; and another, still larger, is preserved for the saddle: for the ordinary people, and many of the middle class, commonly ride asses. Asses are often preferred to horses by the Sheths, or religious men; and though most of the opulent merchants keep horses, they are not ashamed, especially when old, to appear mounted on asses. Those intended for the saddle, of the best sort, bear a high price; they are tall, delicately limbed, go swiftly in an easy pace or gallop, and are very sure footed. They are fed and dressed with the same care as horses. The bridle is ornamented with fringe and cowries, or small shells; and the saddle, which is broad and easy, is covered with a fine carpet. Dr. Russell. 22. — God's anger was kindled because he went.] God, who seeth the heart, and knew the sinister affections and intentions wherewith Balaam went, was sore displeased at his going. Bp. Hall. It may seem strange, that God should be angry with him for going, when He had bidden him "rise up and go." In answer, it may be observed, 1st, That God did expressly forbid his going at first; God had said to him, "Thou shalt not go with them." 2dly, That God did after this only permit, but not command, nor yet approve of, his going. God having declared Himself positively, Balaam ought not to have made further inquiry; yet this he did out of covetousness, on the arrival of more honourable messengers. 3dly, His going was attended with an evil design. The angel says, "Thy way is perverse before me," ver. 32. And he seemed to go with a purpose of cursing Israel, which the king of Moab expressly desired, and God had as expressly forbidden. "Nevertheless the Lord thy God would not hearken unto Balaam; but the Lord thy God turned the curse into a blessing unto thee, because the Lord thy God loved thee," Deut. xxiii. 5. Bp. Kidder. Balaam probably now expected, that having gained one point, he might gain another; and that, as he had been suffered to go to Balak, he might also be permitted to curse his enemies. This supposition is supported by a passage in Deuteronomy, which says, "God would not hearken unto Balaam." Why "hearken?" It does not appear from the face of the story, that Balaam had been pleading openly with God on this subject; it must relate then to some secret pleading. And it is not unlikely, that in the midst of a train of ambitious thoughts, in which the apostate Prophet might be indulging his corrupt heart, the angel of God withstood him. Gilpin. — because he went.] That is, with a wrong disposition. In the Arabick version there is a word, expressing this very disposition: "God was angry with him, because he went covertously," or, with a covetous inclination. Dr. Kresscott. Our inward disposition is the life of our actions: according to that doth "the God of spirits" judge us, while men censure, according to our external motions. Bp. Hall. 23. — the ass saw] 2 Pet. ii. 16; Jude 11. Which was more than Balaam or his servants did; God thinking fit to restrain their sight. Bp. Kidder. 27. — and he smote the ass with a staff.] If Balaam had done justly, he would have spared the ass, and have corrected himself; but the false Prophet commits the fault, and the poor beast must bear both the blame and the punishment. When we suffer, we are apt to curse, or at least to blame, the creatures of God: this weather, that flood, such a storm, has blasted our fruits, deluged our grounds, shipwrecked our merchandise, and undone us: whereas these have no power to hurt us, but such as we ourselves occasion by our sins. Every sense of evil therefore in or from the creatures of God should work in us a sense of our disobedience to the Creator; should increase in us a detestation of the sins we have committed against Him; should teach us, by condemning ourselves, to acquit them; which, as they are good in themselves, would continue always good unto us, if we continued true to ourselves, and faithful servants unto God. Bp. Sanderson. 28. — the Lord opened the mouth of the ass, &c.] God caused the ass miraculously to speak with the voice of man, to reprove the foolishness of the Prophet. Bp. Hall. A voice, proceeding from a dumb creature, was made, upon this occasion, to teach a lesson similar to that deduced, upon another, from the example of the if his ass had not saved him. Before CHRIST 1432. hasr ridden upon me. since thou wast, &c. himself. Balaam, What have I done unto thee, that thou hast smitten me these three times? 29. And Balaam said unto the ass,] It is thought strange that Balaam should express no surprise on this extraordinary occasion. But perhaps he had been accustomed to prodigies in his enchantments: or perhaps, believing the Eastern doctrine of the transmigration of human souls into the bodies of brutes, he might think behold, I went out † to withstand thee, because thy way is perverse before me: 30. And the ass said unto Balaam, Am not I &c.] This does not imply that the ass understood what Balaam said, and thereupon returned this pertinent answer: but that the same power, which made the ass speak at first, continued to form such an answer, as might convince Balaam of his error. Bp. Patrick. 31. Then the Lord opened the eyes of Balaam,] He was not blind before: but his eyes were held, as the eyes of the men of Sodom were, who could not see Lot's door, though they found their way to their own homes. Bp. Patrick. 32. — Wherefore hast thou smitten thine ass these three times? ] The angel of God takes notice of the cruelty of Balaam to his beast: his first words to the unmerciful Prophet are an expostulation for this wrong. We little think it, but God shall call us to an account for the unkind and cruel usage of His poor mute creatures. He hath made us lords, not tyrants; owners, not tormentors: He that hath given us leave to kill them for our use, hath not given us leave to abuse them at our pleasure. Bp. Hall. — thy way is perverse before me:] Thy intentions and purposes are not sincere and honest before Me; for thou designest to serve Balak, and so to gain thy covetous and ambitious ends, rather than to serve Me. Dr. Wells. 34. — I have sinned; ] I have done ill in smiting my beast causelessly. Bp. Hall. He makes no confession of his covetousness, which was the faulty principle that set him forward. Bp. Kidder. Before CHRIST 1432. an adversary unto thee. well in thine eyes. Balak entertaineth Balaam. Balak's sacrifice. Before CHRIST 1453. meet him unto a city of Moab, which is in the border of Arnon, which is in the utmost coast. 40. — sent to Balaam.] To feast upon the oxen and sheep which he had slain. Bp. Patrick. 41. — the high places of Baal.] The high places set apart for the worship of their idol or false god, Baal. Thither Balak brings Balaam, as to a place most advantageous for his purpose, both as it was a place dedicated to Baal, and for its height, giving him a prospect of the camp of Israel. Bp. Kidder. The word Baal signifies Lord, and was the name of several gods, both male and female. The god of the Moabites was Chemosh; but here very probably is called by the common name of Baal. And as all nations worshipped their gods upon high places, so this god of Moab, having more places of worship than one, Balak carried Balaam to them all, that from thence he might take the most advantageous prospect of the Israelites. These high places were full of trees and shady groves, which made them commodious both for the solemn thoughts and prayers of such as were devout; and for the filthy inclinations and abominable practices of the wicked. Bp. Patrick, Stackhouse. Chap. XXIII. ver. 1. — build me here seven altars.] Balaam appoints this for the worship of the true God, ver. 4. But he was blameable, because he would have the altars erected in the high places of Baal. Such were they, who "feared the Lord," and yet had their sacrifices in the "houses of the high places:" they are said to "fear the Lord, and serve their own gods," 2 Kings xvii. 32, 33. Besides this, though the number of sacrifices were not reprobable, yet the multiplying of altars has a bad name in Scripture. Bp. Kidder. The number "seven" was much observed among the Hebrews, by God's order, Lev. iv. 6; Josh. vi. 4; but no more than one altar at a time was built by the Patriarchs, when they offered sacrifices; nor was more than one allowed by Moses. So that in this erection of seven altars there was probably something of heathen superstition. Bp. Patrick, Stackhouse. AND Balaam said unto Balak, Build me here seven altars, and prepare me here seven oxen and seven rams. —and said, &c.] The predictions of Balaam are wonderful, whether we consider the matter or the style; as if the same Divine Spirit, that inspired his thoughts, had also raised his language. They are indeed, as the word "parable" implies, a weighty and solemn speech, delivered in figurative and majestic language. We cannot peruse them without being struck with the beauty of them, and perceiving their uncommon force and energy, though we read them only in a translation. Bp. Newton. — shalt not see them all.] He imagined perhaps, that Balaam was frightened at the sight of their multitude, and therefore durst not meddle with them. Bp. Patrick. 3. — whose eyes are open] Who, when he was awake, received revelations from God, who commonly appeared Balak in anger dismisseth Balaam. He prophesieth Before CHRIST 1452. 6. As the valleys are they spread forth, &c.] The tents of Jacob he compares to things very goodly: such are the far-extended valleys, gardens well watered, trees bearing spices of sweet smell, lofty and tall cedars planted by the waters. Bp. Kidder. — lign aloes] A very odoriferous tree, growing in India and Arabia. It is often joined with myrrh in the holy Scripture, and was burned as a perfume, and called in Greek by a name, which corresponds with the "lign" or "wood-aloes," here spoken of. Bp. Patrick. — which the Lord hath planted.] Which grew naturally of themselves, without any labour, care, or art of man. Bp. Patrick. It may refer to some traditional notion of the garden of Eden, which the Lord planted. Expos. Ind. — as cedar trees] The cedar was one of the pleasantest trees in Eastern countries, particularly for its fragrancy: the Greeks being accustomed to burn the wood of it on their altars. Bp. Patrick. 7. He shall pour the water &c.] He shall have a plentiful and rich progeny; his issue shall spread abroad over fruitful regions; and the kings, that shall come of his loins, shall be more mighty than the most flourishing kings of the Amalekites. Bp. Hall. The increase of posterity is in the Scripture represented by the flowing out of waters, Is. xlvii. 1; Prov. v. 15—18. And "many waters" in the Scripture phrase are put for many people, Rev. xvii. 15; Ps. cxliv. 7; Jer. xlvii. 2. Bp. Kidder. — his king shall be higher than Agag.] Either Agag was prophesied of by name particularly, as Cyrus and Josiah were several years before they were born; or Agag was the general name of the kings of Amalek, as Pharaoh was of the kings of Egypt, and Abimelech of the kings of the Philistines. Amalek was at this time a great and flourishing kingdom; in ver. 20, it is styled "the first of the nations;" and therefore for the king of Israel to be exalted above the king of Amalek was a great exaltation. But it was accomplished by Saul, 1 Sam. xv. 7, 8. The first king of Israel subdued Agag the king of the Amalekites, so that it might truly and properly be said, "his king shall be higher than Agag, and his kingdom shall be exalted," as it afterwards was greatly by David and Solomon. Bp. Newton. The Jews themselves think this prophecy hath its full completion in the Messiah. Bp. Patrick. 9. — who shall stir him up? Lions do not betake themselves to remote or secret places, when they go to sleep: but lie down any where, as if they understood, that, let them sleep where they pleased, no one durst disturb them. This comparison signifies that the Israelites should have such an absolute and secure possession of the land of Canaan, that none should be hold enough to assault or give them any disquiet. Bp. Patrick. 9. For from the top of the rocks I see him, &c.] I am set upon this high rock and mountain, on purpose that upon the sight of Israel, I might curse him: I do indeed behold him, but I have no power to curse. Lo, this people shall be an entire nation within themselves; and shall be a peculiar people, severed and set apart to God, from all other nations upon earth. Bp. Hall. —lo, the people shall dwell alone, &c.] How could Balaam, on a distant view only of a people, whom he had never seen or known before, have discovered the genius and manners, not only of the people then living, but of their posterity to the latest generations? What renders it the more extraordinary is, the singularity of the character, that they should differ from all the people in the world, and should dwell by themselves among the nations, without mixing and incorporating with any. The time too, when this was affirmed, increases the wonder; it being before the people were well known in the world, before their religion and government were established, and even before they had obtained a settlement any where. But yet that the character was fully verified in the event, not only all history testifies, but we have even ocular demonstration at this day. The Jews in their religion and laws, their rites and ceremonies, their manners and customs, were so totally different from all other nations, that they had little intercourse or communion with them. There was a general intercommunity among the gods of Paganism; but no such thing was allowed between the God of Israel, and the gods of the nations. There was to be no fellowship between God and Belial, though there might be between Belial and Dagon. And hence the Jews were branded for their inhumanity and unsociableness; and they as generally hated, as they were hated by the rest of mankind. Other nations, the conquerors and the conquered, have often associated and united as one body under the same laws: but the Jews in their captivities 10.—the dust of Jacob.] The posterity of Jacob, which are, and shall continue to be, multiplied, as the dust of the earth. Dr. Wells. See God's promise to Abraham, Gen. xiii. 16, repeated to Jacob, chap. xxviii. 14. —Let me die the death of the righteous.] Such a death as those die, who are in covenant with God, and obey His precepts. Bp. Kidder. By the righteous he means Israel; who were now a people free from idolatry, the great crime of those days. Bp. Patrick. "Let me die in a mature old age, after a life of health and peace, with all my posterity flourishing about me; as was the lot of the righteous observers of the law!" This vain wish, Moses, I suppose, recorded, that the subsequent account of his immature death in battle, chap. xxxi. 8, might make the stronger impression on the serious reader, to warn him against the impiety and folly of expecting the reward of virtue for a life spent in the gratification of every corrupt appetite. Bp. Warburton. When Balaam poured forth this passionate wish, he had in all probability some forebodings of his own coming to an untimely end, as he really did afterwards, being slain with the five kings of Midian by the sword of Israel. Bp. Newton. These words may be regarded as a prophecy, foretelling the happy state of future Israel. Balak, alarmed at the success of the Israelites, had sent to Balaam to curse them. A present danger struck him with terror; a present deliverance was the object of all his thoughts: but Balaam's answer is, "How shall I curse, whom God hath not cursed?" And then in few words he proceeds to state the multitudes and the growing prosperity of the people, instead of their being cut off and driven out: see ver. 8—10. This is the sum of the blessing which he pronounced. And that it was a blessing directly contrary to what was desired, a curse of immediate discomfiture, the answer of Balak declares. All that Balaam uttered afterwards was rather an amplification of this his first and immediate blessing; which was designed to show that Israel should not be destroyed, but should be of long continuance, and ultimately happy in the blessings of God. "Let me die the death of the righteous," or, as the righteous ones die, full of days; long life being promised to those who feared God. Bp. Goodenough. Balaam's parable. He blesseth Israel. Before CHRIST 1452. Or, the hill. a Chap. 22. 25. 14. — Pisgah.] A high mountain, commanding an extensive view, even of all the parts of Canaan, Deut. iii. 27; xxxiv. 1, 2. 14. — in the latter days.] In time to come, be it more or less remote. Bp. Newton. 19. God is not a man, &c.] God will make good His promises, and particularly that of bringing this people into the promised land; for He is not like a man, who for want of veracity or power fails in the performance of his promise. Bp. Kidder. 21. He hath not beheld iniquity in Jacob, &c.] That is, they were a people of virtue and piety, so far as not to have drawn down by their iniquity that curse, which Balaam was soliciting leave to pronounce upon them. Bp. Butler. The words, which we translate here "iniquity" and "perverseness," signify frequently in Scripture the highest wickedness, namely, idolatry. So that the reason which Balaam gives, why God had blessed and he could not curse them, is, because they were free from idolatry: unto which unless they could be seduced there was no hope that God would deliver them into the power of their enemies. For which reason Balaam afterwards counselled Balak to entice them to this sin, as the only way to move God's anger against them. Bp. Patrick. It is weakly inferred from these words, that God sees no sin in His own people: and it is in itself a great untruth. That He hath not knowledge of their sins, no man can affirm: nor ought any man to say, that He approves, or will not punish them. For, 1st, God hath declared otherwise. He said unto Moses, "I have seen this people, and, behold, it is a stiffnecked people," Ex. xxxii. 9; Deut. ix. 13, 14. And by the prophet He said unto the whole family of Israel, whom He brought out of Egypt, "You only have I known of all the families of the earth: therefore I will punish you for all your iniquities," Amos iii. 2. 2dly, This cannot be the sense of these words; for then Balaam would in vain have given counsel to draw the Israelites into sin, that they might be destroyed; of which see an account, chap. xxv, and compare chap. xxxi. 16. The true sense of these words is, That God would not give up the Israelites to destruction for their sins, which were not like the sins of the neighbouring countries, that were now ready to be destroyed for them. "He hath not beheld," may be rendered in the present tense, He doth not behold; and, "Neither hath he seen, Neither doth he see." The word, which we render "iniquity," is observed to signify an idol in other places; see 1 Sam. xv. 23; Is. lxvi. 3. The ancients understood it of idolatry: and our Church understands this place in the same sense, as appears from the homily against the peril of Idolatry; "There was no idol in Jacob, nor was there any image seen in Israel; and the Lord God was with the people." Bp. Kidder. — the Lord his God is with him, &c.] The meaning of the whole verse is briefly this: Since they do not worship idols, but cleave to the Lord their God, and serve Him alone, He is present with them, not only to preserve them from their enemies, but, as a king, to crown them with glorious victories. Bp. Patrick. — the shout of a king] He alludes to the shouts made, when a king or great captain returns victorious with the spoils of his vanquished enemies. Bp. Patrick. 22. — he hath as it were the strength of an unicorn.] He, that is, Israel, hath the strength, or rather the height of an unicorn. It is uncertain, what is the animal, here called reem, and by us translated unicorn. The learned Bochart thinks it most probable that it is a kind of goat called the gazelle, or antelope: which is a tall animal, sometimes as high as a stag, with long and sharp horns. So that Balaam foretells the Israelites should be as eminent among other people, as the reem was among other kinds of goats. This animal's property of carrying its head very high, and erecting its ears, may be considered as an excellent emblem of the Israelites, released from oppression, and raised by God to a great height of glory. Bp. Patrick. The name raam, which I apprehend, with the learned Balak bringeth Balaam to Peor. CHAP. XXIII, XXIV. Balaam prophesieth. Before CHRIST 1453. Or, in. 23. Surely there is no enchantment against Jacob, &c.] In vain do ye carry me from place to place, that I might by my incantations procure some mischief to Israel; for certainly this people is so strong and safe in God's protection, that no enchantment, or any other evil art, can prevail against them. Bp. Hall. Or, as in the margin, There is no enchantment in Jacob, or among them: they had no need of diviners and magicians, being sufficiently instructed by Divine revelations. Bp. Patrick. — according to this time it shall be said &c.] The time is now at hand, when God shall do great things for Israel. Bp. Kidder. 24. Behold, the people shall rise up as a great lion, &c.] And to the same purpose, in the following chapter, ver. 8, 9. These passages are a manifest prophecy of the 27. — I will bring thee unto another place;] He fancies, according to the superstition of those days, that there might be something unlucky in the place, to make his prayers unsuccessful. For as the Syrians imagined in alterages, that some gods were powerful in the hills, who could do nothing in the plains, 1 Kings xx. 23, 28; so it seems there was a conceit at this time in those countries, that some gods delighted more in one hill than they did in another. Such a conceit remains to this day in the Romish Church, where the Lady and the Rood of one place are thought far more powerful, and are therefore more frequented, than those of another. Bp. Patrick. 28. — Peor,] The most famous high place in the country of Moab, where Baal had a temple and was worshipped; and thence called Baal-peor. By "Bethpeor," Deut. xxxiv. 6, which in English is the house of Peor, in the land of Moab, is probably meant the temple of Baal, which stood upon the mountain. — Jeshimon.] That is, the desert or wilderness. Bp. Patrick. Chap. XXIV. ver. 1. — to seek for enchantments,] This implies, that he had hitherto used some wicked arts to effect his ends. But being not able to succeed, he gave himself now wholly up to the conduct of God's Holy Spirit, and did not so much as offer to seek for enchantments. Bp. Patrick. 17. I shall see him, but not now: I shall behold him, &c.] Rather, I see him, but not now; I behold him, but not nigh: the future tense in Hebrew being often used for the present. He saw with the eyes of prophecy; and Prophets are emphatically called seers. Bp. Newton. — there shall come a Star out of Jacob, and a Sceptre &c.] The "star" and "sceptre" are probably metaphors borrowed from the ancient hieroglyphicks, which much influenced the language of the East: and they evidently denote some eminent and illustrious king or ruler, particularised in the following words. Bp. Newton. — and shall smite the corners of Moab.] Or the princes of Moab, according to other versions: this was executed by David, when he destroyed two thirds of the people, and saved one third alive: and "so the Moabites became David's servants, and brought gifts," 2 Sam. viii. 2. Bp. Newton. — and destroy all the children of Sheth.] It is common in the style of the Hebrews, and especially in the poetick parts of Scripture, and we may observe it particularly in these prophecies of Balaam, that the same thing in effect is repeated in other words, and the latter member of each period is explanatory of the former; as in the passage before us: "I shall see him, but not now: I shall behold him, but not nigh:" and then again, "there shall come a Star out of Jacob, and a Sceptre shall rise out of Israel:" and again afterwards, "And Edom shall be a possession, Seir also shall be a possession for his enemies." There is great reason therefore to think, that the same manner of speaking was continued here, and consequently that "Sheth" must be the name of some eminent person or place among the Moabites. Bp. Newton. 18. And Edom shall be a possession.] This was also fulfilled by David, 2 Sam. viii. 14, who in two of his Psalms hath mentioned together his conquest of Moab and Edom, as they are also joined together in this prophecy, Ps. lx. 8; cviii. 9. Bp. Newton. — Seir also shall be a possession for his enemies.] That is, for the Israelites. "Seir" is the name of the mountains of Edom; so that even their mountains and fastnesses could not defend the Idumeans from David and his captains. Bp. Newton. — and Israel shall do valiantly.] As they did particularly under the command of David, several of whose victories are recorded in 2 Sam. viii, together with his conquest of Moab and Edom. Bp. Newton. 19. Out of Jacob shall come he that shall have dominion, and shall destroy him that remaineth of the city.] Not only defeat them in the field, but destroy them even in their strongest cities; or perhaps some particular city was intended, as we may infer from Ps. lx. 9; cviii. 10, "Who will bring me into the strong city? who will lead me into Edom?" And we read particularly that Jodis, David's general, "had smitten every male in Edom," 1 Kings xi. 15, 16. Thus this prophecy was exactly fulfilled in the person and actions of David: but most Jewish as well as Christian writers apply it, primarily perhaps to David, but ultimately to the Messiah, as the person chiefly intended, in whom it was to receive its full and entire completion. Onkelos, the most ancient and valuable of the Chaldee paraphrasts, interprets it of the Messiah: "When a prince, says he, shall arise of the house of Jacob, and Christ shall be anointed of the house of Israel, He shall both slay the princes of Moab, and rule over all the sons of men:" and with him agree the other Targums or paraphrases. Maimonides, one of the most learned and famous of the Jewish doctors, understands it partly of David, and partly of the Messiah; and with him agree other rabbies, cited by the criticks and commentators to this purpose. It appears to have been generally understood by the Jews as a prophecy of the Messiah, because the false Christ, who appeared in the reign of the Roman emperor Adrian, assumed the title of Barchochebas, or the son of the star, in allusion to this prophecy, and in order to have it believed that he was the star whom Balaam had seen afar off. The Christian Fathers are unanimous in applying this prophecy to our Saviour, and to the star which appeared at His nativity. Origen in particular saith, that in the law there are many typical and enigmatical references to the Messiah: but he produces this as one of the plainest and clearest of prophecies. And both Origen and Eusebius affirm, that it was in consequence of Balaam's prophecies, which were known and believed in the East, that the Magi, upon the appearance of a new star, came to Jerusalem to worship Him who was born King of the Jews. The stream of modern divines and commentators runs the same way: that is, they apply the prophecy principally to our Saviour, and by Moab and Edom understand the enemies and persecutors of the Church. In favour of this opinion it must be acknowledged, that many prophecies of Scripture have a double meaning, literal and mystical; respect two events; and receive a twofold completion. David too was in several things a type and figure of the Messiah. If by "destroying all the children of Sheth" he meant "ruiling over all mankind," this was never fulfilled in David. A star did really appear at our Saviour's nativity; and in Scripture He is styled "the day star," 2 Pet. i. 19; "the morning star," Rev. ii. 28; "the bright and morning star," Rev. xxii. 16; perhaps in allusion to this very prophecy. Upon the whole, it is probable that the Messiah was remotely intended; but that the primary and literal meaning of the prophecy respects the person and actions of David: particularly for this reason, because Balaam is here advertising Balak, "what this people should do to his people in the latter days;" that is what the Israelites should do to the Moabites hereafter. Bp. Newton. Balaam here, in prophetic vision, describes the remote coming of SHILOH, under the imagery of a "star" and a "sceptre," or an illustrious prince. Though it was foretold, that "the sceptre should depart from Judah at his coming," this prophecy confirms to him a proper sceptre of His own. And our Lord claimed it, when He avowed Himself "a king" to Pilate; but declared that "His kingdom was not of this world." This branch of the prophecy was fulfilled about 1600 years after, when, at the birth of Christ, the Magi from the East, who are supposed by Theophylact to have been the posterity of Balaam, came to Jerusalem, saying, "Where is He that is born King of the Jews? for Balaam prophesieth the destruction of some nations. Before CHRIST 1432. Or, the first of the nations that starred against Israel. Exod. 17. 8. Or, shall be seen to destruction. Or, how long shall it be are Asshur carry thee away captive? lek, he took up his parable, and said, Amalek was || the first of the nations; but his latter end || shall be that he perish for ever. 20.—Amalek was the first of the nations.] The first and most powerful of the neighbouring nations. Bp. Newton. — but his latter end shall be that he perish for ever.] Balaam here confirms what God had before pronounced by Moses, Exod. xvii. 14. He had before declared that the king of Israel should prevail over the king of Amalek; but the menace is here carried further, and Amalek is consigned to utter destruction. This sentence was in a great measure executed by Saul, 1 Sam. xv. 7, 8; then by David, 1 Sam. xxvii. 8, 9; and again, by a farther conquest, 1 Sam. xxx. 17; and lastly was completed by the Simeonites, in the days of Hezekiah, 1 Chron. iv. 41—43. And where is the name or the nation of Amalek subsisting at this day? What history, what tradition concerning them is remaining any where? They are but just enough known and remembered to shew, that what God had threatened, He hath punctually fulfilled: "I will utterly put out the remembrance of Amalek from under heaven—and his latter end shall be that he perish for ever." Bp. Newton. 21.— the Kenites.] Not one of the Canaanitish nations, mentioned in Gen. xv. 19, but probably a tribe of the Midianites: Jethro, the father in law of Moses, being called in one place "the priest of Midian," Exod. iii. 1, and in another, "the Kenite," Judges i. 16. Bp. Newton. — Strong is thy dwellingplace, &c.] Their situation was strong and secure among the mountains. Bp. Newton. In these words is an allusion to that princely bird the eagle, which not only delights in soaring to the loftiest heights, but chooses the highest rocks and most elevated mountains as the most desirable situations for erecting her nest. Burdur. 22. Nevertheless the Kenite shall be wasted, until Asshur shall carry thee away captive.] The Amalekites were to be utterly destroyed, but the Kenites were to be carried captive. And accordingly when Saul was sent to destroy the Amalekites, he ordered the Kenites to depart from among them, 1 Sam. xv. 6. This shews that they were "wasted" and reduced to a low and weak condition. And as the kings of Assyria carried captive, not only the Jews, but also the Syrians, 2 Kings xvi. 9, and several other nations, 2 Kings xix. 12, 13, it is highly probable that the Kenites shared the same fate with their neighbours; especially as some Kenites are mentioned among the Jews after their return from captivity. Bp. Newton. 23.— Alas, who shall live when God doeth this!] This exclamation is referred by several commentators to what precedes; but it relates rather to what follows: implying that he is now prophesying of very distant and very calamitous times. Bp. Newton. 24. And ships shall come from the coast of Chittim,] Or rather, for ships shall come, &c. Chittim was one of the sons of Javan, who was one of the sons of Japhet, by whose posterity "the isles of the Gentiles were divided" and peopled; that is, Europe, and the countries to which the Asiaticks passed by sea. The land of Chittim was a general name for the countries and islands in the Mediterranean. And Balaam might here mean either Greece, or Italy, or both; the particular names of those countries being at that time perhaps unknown in the East. And the passage may be the better understood of both, because Greece and Italy were alike the scourges of Asia. Bp. Newton. — and shall afflict Asshur.] Asshur properly means the descendants of Asshur, the Assyrians; but the Syrians and Assyrians are often confounded together, and mentioned as the same people. The Greeks under Alexander the Great subdued all those countries. The Romans afterwards extended their empire into the same regions: and Assyria, properly so called, was conquered by the emperor Trajan. Bp. Newton. — and shall afflict Eber.] By Eber is meant, either the people bordering on the Euphrates; or the Hebrews, the posterity of Eber. If the former; they, as well as the Assyrians, were subdued both by the Greeks and Romans: if the latter, as is most probable, they were afflicted, though not much by Alexander himself, yet by his successors the Seleucidæ, and particularly by Antiochus Epiphanes, who spoiled Jerusalem, defiled the temple, and slew all those who adhered to the law of Moses, 1 Mac. i. They were worse afflicted by the Romans, who not only subdued and oppressed them, and made their country a province of the empire, but at last took away their place and nation, and sold and dispersed them over the face of the earth. Bp. Newton. — and he also shall perish for ever.] That is, "Chittim," who is the main subject of this part of the prophecy. If by Chittim be meant the Greeks, the Grecian empire was entirely subverted by the Romans: if the Romans, the Roman empire was in its turn broken into pieces by the incursion of the northern nations. The name only of the Roman empire and Cesarean majesty is subsisting at this day, and is transferred to another country and another people. Bp. Newton. 25.— and returned to his place.] Unto his country, Mesopotamia. His prophecies being uttered, the design of Heaven was now answered, and the instrument was thrown aside. The wicked Balaam was now left entirely to pursue the schemes of his own mad ambition. He had been ordered to depart; with which order he seems, publicly at least, to have complied. The text says, "he went to his place." If he went home, it is plain however he returned. And now he effected that grand scheme, which he hoped would be as destructive to the Israelites as if he had cursed them. Josephus tells us, that Balaam informed the king, he could never subdue the Israelites, unless they should be disobedient Chap. XXV. ver. 1.— Shittim.] In the plains of Moab; called Abel-shittim, chap. xxxiii. 49. — with the daughters of Moab.] And of Midian, ver. 6, 17, 18. These women exposed themselves by Balaam's counsel to the lust of the Israelites, that by this means they might seduce them to idolatry, and so Vol. I. deprive them of the Divine blessing. Bp. Patrick. This should convince us, that we should be more on our guard against our own passions than against our enemies: God, we see, secured the people against their enemies, while they brought destruction on themselves by their wickedness. Bp. Wilson. — because he was zealous for his God.] God, who searches the hearts, saw that this conduct of Phinehas proceeded not from any private passion; but out of pure love and affection to Him, and from indignation to see His Divine Majesty so affronted. Bp. Patrick. It is not a good argument to say, "such a man doth such and such things, and therefore they are good things for me to do." We must act in such a manner, as is agreeable to the state of life, whereunto God hath called us: for when we leave our vocation, we act wickedly, and justly expose ourselves to punishment. Our Saviour fasted forty days and forty nights without any sustenance, but we are not to do so too; for if we were to attempt it, we should kill ourselves. Moses, that holy Prophet of God, killed an Egyptian, a wicked and injurious man: am I therefore to go and kill a wicked man too? I may not do so, for it is against my calling: I am no magistrate, therefore I may not do it. As for Moses, he acted under a special inspiration of God. Phinehas, that godly man, killed Zimri and Cozbi, even in the act of fornication; and this deed of Phinehas was pleasing to God. But it were a bad argument to say, Phinehas did so, and it pleased God: therefore we may do the same; when we see any man dishonour God, we may immediately go and kill him. Phinehas had a special licence to do this: but we must not follow his example, but must take heed to our calling, to our office. Bp. Latimer. If we will imitate Phinehas, let us imitate him in that for which he is commended and rewarded by God, and for which he is renowned among men; and that is, not barely the action, the thing done; but the affection, the zeal with which it is done. For that zeal God commendeth him, verse 11, and for that zeal God rewardeth him, verse 13, and for that zeal did posterity praise him; the wise son of Sirach, Ecclus. xlv. 23; and good old Mattathias on his death-bed, 1 Mac. ii. 54. Not again that any private man should dare, by his example, to usurp the magistrate's office, and to do justice upon malefactors without a calling: or that any magistrate should dare, by his example to cut off graceless offenders without a judicial course; but that every man, who is by virtue of his calling endued with lawful authority to execute justice upon transgressors, should set himself to it with that Israel is numbered by their tribes. Before CHRIST 1452. Chap. XXVI. ver. 1.—unto Moses and unto Eleazar] As God had formerly joined Aaron with Moses, so now, Aaron being dead, he joins Eleazar; to shew that he succeeded to the authority, as well as to the place and office, of his father. Bp. Patrick. strove against Moses and against Aaron in the company of Korah, when they strove against the LORD: 2.— and the people did eat.] Of the Mosibitish sacrifices. This was an act of idolatry, whereby they owned themselves the servants of the gods of Moab; as to eat of the Lord's sacrifices was an act of Divine worship. See Exod. xxxiv. 15. Bp. Patrick. 2. Take the sum &c.] They had been twice numbered before this: once, before the building of the tabernacle; and a second time, when they were to be encamped. All the men then numbered, thirty-eight years ago, being now dead, God commands a third numbering, partly to shew His faithfulness to His word, in multiplying them greatly, notwithstanding all their provocations; and partly for the more easy division of the land among their tribes. Bp. Patrick. 3. And Israel joined himself unto Baal-peor.] And the Israelites joined themselves, both in spiritual and bodily fornication, with those that worshipped Baal-peor. Bp. Hall. — Baal-peor.] Either the idol Baal, whose temple stood on mount Peor; or else Peor was the person, whom these nations had deified after his death under the title of Baal or Lord. So the Psalmist may be understood, "They joined themselves unto Baal-peor, and ate the sacrifices of the dead;" that is, of some eminent deceased person deified, Psal. cvi. 28. Pyle. 4.— Take all the heads of the people.] The judges of Israel, as they are called, ver. 5, namely, the principal officers among the people. By their assistance the people, who had sinned, were to be punished. Bp. Kidder. — hang them up] That is, the people who had sinned; and not all the heads of the people, for they were concerned in the execution of the sentence. Bp. Kidder. 6.— one of the children of Israel came &c.] One cannot enough wonder at the impudence of this Israelite. Here is fornication, an odious crime: and that of an Israelite, whose name challenges holiness: yea, of a prince of Israel, whose practice is a rule to inferiours: and that with a woman of Midian, with whom even a chaste contract had been unlawful: and that with contempt of all government: and that in the face of Moses and all Israel: and that in a time of mourning and judgment for the same offence. Those that have once passed the bounds of modesty, soon grow shameless in their sins. Bp. Hall. 7. And when Phinehas, &c.] The example of Phinehas is no warrant to private persons to put the greatest malefactor to death. He was a man of considerable authority, being next to the high priest. He wanted not a commission, ver. 5. It is certain God approved of the action, ver. 11. And it may be well concluded, 9. — twenty and four thousand.] Those that died of the plague itself were only twenty-three thousand, 1 Cor. x. 8. The thousand who were convicted of idolatry, and thereupon slain with the sword, "in the day of the plague," ver. 18, are comprehended in the whole number. The expression "of the plague" in the text might be rendered during the plague. Bp. Patrick. What we render plague does not signify pestilence only, but any other sudden stroke; and may comprehend the destruction that befell them from the judges, as well as that inflicted immediately by God. Bp. Kidder. 12. — I give unto him my covenant of peace.] I solemnly promise to make him and his family prosperous, as in other respects, so particularly in respect of their having the priesthood. Dr. Wells. The covenant of peace is expressed, ver. 13, by an everlasting priesthood. The office of a priest was that of a mediator between God and man; and the end of the sacrifices and incense, the type of prayers, was to procure God's favour, Numb. xvi. 47, 48. Bp. Kidder. 13. — an everlasting priesthood.] This is to be understood with some limitation. After some successions in the line of Phinehas, the priesthood came for a time into the family of Eli, who was descended from Ithamar, the youngest son of Aaron. The reason of this interruption is not mentioned in Scripture; most probably some great sin provoked God to set aside the line of Eleazar for some years, till Eli's sons also became so wicked, that the priesthood was taken from them; and restored in the days of Solomon to the posterity of Phinehas, with whom it continued as long as the priesthood lasted. The words "everlasting, perpetual," and the like, in a general and indefinite sense, denote no more than a long duration. Bp. Patrick, Stackhouse. We need not suppose the priesthood to be here called "everlasting," to express a design of a perpetual continuance of it to Phinehas's descendants; but rather the term "everlasting" is the appellation annexed to the priesthood in its limitation to the family of Aaron; and suggests no more, than that the priesthood of Aaron should descend to them. God made to Phinehas and to his seed after him, not an everlasting grant of the priesthood, as some commentators take it, nor a grant of "an everlasting priesthood," as our English version renders the place; but rather a grant of the everlasting Chap. XXVII. ver. 3. — died in his own sin,] He was not one of them, who were authors of sin unto others; but as other unnoted Israelites, he died in the wilderness, without any publick offence or censure. Bp. Hall. The law of inheritances. Joshua succeeds Moses. Before CHRIST 1432. 55. — the land shall be divided by lot:] This dividing by lot was very consistent with the equality required, ver. 54. It is most probable, that the several coasts or provinces of the whole land were by lot adjudged to the several tribes; but then each tribe was assigned a greater or less portion of that tract wherein his lot fell, as the number of its families was greater or less. The exact measure of their portion was not determined by lot; for then Simeon could not have been justly placed within the tract, where Judah inherited, Josh. xix. 1—9. Bp. Kidder. among the children of Israel, because there was no inheritance given them among the children of Israel. Chap. XXVIII. ver. 2. Command the children of Israel, &c.] Moses, having numbered the new generation of men, who were to inherit the land, and received warning of his own death, is commanded to put them in mind of the ordinances which they were to observe in that land, Ps. cv. 44, 45. And the rather, because in their journeys in the wilderness they had not practised the laws and rites which they had received, Deut. xii. 8. Bp. Kidder. ing thereof, thou shalt offer it, a sacrifice made by fire, of a sweet savour unto the LORD. Chap. XXIX. ver. 12. — a feast] The feast of tabernacles, Lev. xxiii. 34, which was kept at the close of their vintage and harvest, Deut. xvi. 13. This being a time of leisure and enjoyment, God thought fit to oblige the 7. — strong wine] The Hebrew word commonly signifies any strong drink; but here the noblest and most generous wine; for it was not lawful to use any other liquor in their sacrifices. The heathens also had this reverence to their gods, that they always offered to them the most excellent wines. Bp. Patrick. 11. — in the beginnings of your months &c.] This solemn sacrifice seems to have been ordained by God, to prevent the idolatry which was usual among the Gentiles; who worshipped the new moon with great rejoicings at its first appearance. Bp. Patrick. 12. — Get thee up into this mount Abarim.] A tract of mountains in the plains of Moab, one of which was called Nebo, and the top of it Pisgah. Bp. Patrick. 15. Let the Lord, — set a man over the congregation.] He, that was so tender over the welfare of Israel in his life, would not slacken his care in death: he takes no thought for himself, for he knew how gainful an exchange he must make; all his care is for his charge. Some envious natures desire to be missed, when they must go; and wish that the weakness, or want of a successor, may be the foil of their memory and honour. Moses is in a contrary disposition; it suffoceth him not, to find contentment in his own happiness, unless he may have an assurance, that Israel shall prosper with him. Bp. Hall. 15. — unto the Lord] These words were added, to remind the people, at this time in particular, of the right object of worship. A goat being appointed to be offered at two other solemnities, and to be offered for a sin offering, ver. 22, 30, it is not, upon those occasions, said "unto the Lord," though certainly intended, because there was no danger, at those times, of the Before CHRIST 1452. Solemn feasts and their offerings. Before CHRIST 1432. a Lev. 23. 7. 18. — a man in whom is the spirit.] A man, whom I have endued with more than an ordinary measure of My spirit of wisdom. Bp. Hall. — lay thine hand upon him:] By that rite set him apart for the office; see Numb. viii. 10. This laying on of hands was followed with increase of gifts from God, Deut. xxxiv. 9. Bp. Kidder. 20. — thou shalt put some of thine honour upon him.] Communicate some of thy authority to him at present; and not let him be any longer as thy minister, but as an associate in the government. Bp. Patrick. 21. — he shall stand before Eleazar the priest, &c.] The high priest of God shall, upon all weighty occasions, ask counsel of God for him; and he shall receive directions from "the breastplate of judgment" in all his doubts. Bp. Hall. The great difference between Moses and Joshua consisted in this: Moses was never to make use of the priest, to know the will of God, for God spake to him Himself. Bp. Wilson. 22. — Moses did as the Lord commanded him:] In this we see the great integrity, the sincere humility and self-denial of Moses, that he readily submitted to have the government of Israel translated from his own family and tribe to another, who was of the tribe of Ephraim. By this means his own children were reduced to a mean condition; being not so much as priests, but mere Levites. This demonstrates that he acted not from himself, because he acted not for himself: but was contented to have the supreme authority placed, where God pleased, both in church and state, and to leave his own family in inconsiderable employment. This shews him to have Solemn feasts and their offerings. Before CHRIST 1452. Chap. XXX. ver. 2. — swear an oath to bind his soul with a bond;] It is not possible for men to lay a more sacred and solemn obligation upon their consciences, than by the religion of an oath. Moses very well expresses it by "binding our souls with a bond;" intimating, that he, who swears, lays the strongest obligation upon himself, and puts his soul in pawn for the truth of what he says. And this obligation no man can violate, but at the utmost peril of the judgment and vengeance of God. Abp. Tillotson. 5. — The Lord shall forgive her, because her father disallowed her.] It shall not be imputed to her as a sin, that she performed not that which her father does not allow; since she is not in her own power to dispose of. Bp. Hall. Before CHRIST 1452. vows were upon her. 13. — thirteen young bullocks, &c.] The whole number of bullocks offered at this festival was seventy: the rams also and the lambs were in a double proportion to what was usual. This was a vast charge; but more easy at this time of the year than any other, because now their barns were full, and their wine-presses over- flowed; and their hearts might well be supposed to be more enlarged than at other times, in thankfulness to God for His great benefits. Yet this very gross, troublesome, and expensive way of serving God made the best men among them groan and long for the coming of the Messiah; in whose days, their own doctors say, no sacrifices shall remain, but those of thanksgiving, and praise, and prayer. Bp. Patrick. 36. — one bullock,] Though the day were solemn, Before CHRIST 1452. Vous are not to be broken. Before CHRIST 1452. 39. These things ye shall do &c.] It appears by this account, that there were every year sacrificed at the tabernacle, (and temple,) at the stated national charge, the following numbers of beasts, namely, 1,101 lambs, Midian captives.] Having overthrown the armies of the Midianites, they fell upon their cities; and, according to the ancient custom in the most bloody wars, they killed only the men, but no women, nor children, Gen. xxxiv. 25; 1 Kings xi. 16. And so the law of God afterwards required them to do, when they took any city, not belonging to the Canaanites, Deut. xx. 13, 14, who under some circumstances were utterly to be destroyed, ver. 16, 17. Bp. Patrick. 6.—them and Phinehas] It is doubted, whether Phinehas was sent to command the troops, or only to perform such sacred offices, as might be required by the general. The office of Phinehas appears to have been to take care of the "holy instruments;" which some suppose to have been the Urim and Thummim; but others more reasonably the ark of the covenant, and its contents, which not long after Joshua ordered to be carried, with priests blowing their trumpets before it, when he surrounded Jericho. It may be however that "the holy instruments" and the trumpets are one and the same. Stackhouse. 8.—they slew the kings of Midian,] Little kings, called princes, Josh. xiii. 21, where they are said to be dukes of Sihon; that is, great men, tributary to Sihon; while he continued king of the Amorites. After he was conquered, they took perhaps the title of kings. Bp. Patrick. —Balaam also the son of Beor they slew with the sword.] He is here mentioned, because it was he that of the Midianites: afterward shalt thou be gathered unto thy people. 13.—to afflict the soul,] Such as vows of fasting and abstinence, Lev. xvi. 29. Bp. Kidder. See the note there. Chap. XXXI. ver. 2. Avenge the children of Israel] Chap. xxv. 17. Moses is commanded here to "avenge the Israelites;" but ver. 3, he requires the people to "avenge the Lord." The Midianites had brought destruction upon the people of Israel; and had drawn them from God into idolatry; and on both these accounts were obnoxious, as offenders against God, and against Israel. Bp. Kidder.