ANNOTATIONS ON NUMBERS

ON THE FOURTH BOOK OF MOSES

Called after the Greek (Arithmoi) in sense, and Latin in sense and sound, both, Numbers. But in Hebrew it has its name from the first words, VAJEDABBER, And the Lord spake.

THE ARGUMENT

For the title of this book of Numbers, most in use amongst all authors except the Hebrews, it is given it from the many numberings reported in it; the first whereof is most memorable, wherein the men of war from twenty years old and upward, in the second year of their departure out of Egypt, are reckoned to six hundred thousand, three thousand five hundred and fifty, besides the Levites who are not comprehended in that account (Num. 41:46–47). To this number are added many more, as, 1. Of the Levites, chap. 3. 2. Of the ministers of the tabernacle, chap. 4. 3. Of the offerings of the princes, chap. 7. 4. Of the searchers sent to discover the land of Canaan. 5. Of the rebels, Korah and his company, chap. 16. 6. Of the fornicators joined to Baal-Peor. 7. Of those that were new born in the wilderness, the old stock being consumed, before the possession of the land of Canaan. 8. Of their journeys, chap. 33. 9. Of the Levites’ cities, and cities of refuge, chap. 35. That for the title.

And for the contents of the book, it is partly historical, partly doctrinal: for the historical part, besides the record of these numberings, we have the story of the people’s travels, their troubles, their murmurings and rebellions, their punishments, their straits and enlargements, dangers and deliverances, combats and conquests, and the most notable things they did or suffered by the space of thirty-nine years, wherein they rather wandered, than regularly journeyed in the desert, their sins casting them back from the borders of Canaan, when they were near the possession of it. In this story the order of time is not noted, save what belongs to the second year of the people’s journeyings from Egypt towards the land of promise, and ends at the eleventh month of the fortieth year, for with that begins the story of the book of Deuteronomy, as is evident by comparing of (Num. 1:1) with (Deut. 1:3). For the story of the time betwixt these terms, there is little or no mention of any chronological note, though there be many remarkable occurrences delivered, as chaps. 16, 17, 18, 19. The doctrinal part contains additions and explanations of sundry laws, some moral, some judicial, but most of all ceremonial, given by God for the sanctification and preparation of the people for the land of Canaan, especially for their observation when they were possessed of it. Some observe many parallel references of the New Testament to this book, which are not unworthy of a serious consideration; as,

(Num. 6:18)

{The Nazarite shall shave his head.}

(Acts 18:18)

{Paul having shorn his head, for he had a vow.}

(Num. 7:12 and 10:14, as well as Ruth 4:20, or 1 Chron. 2:10)

{Nahshon the son of Amminadab.}

(Matt. 1:4)

{Amminadab begat Nasson.}

(Num. 8:16)

{Instead of such as open every womb, instead of the firstborn of all the children of Israel, have I taken them unto me.}

(Luke 22:23)

{Every male that openeth the womb shall be holy to the Lord.}

(Num. 9:12, as well as Exod. 12:46)

{Nor break any bone of it.}

(John 19:33)

{They brake not Jesus’ legs.}

(Num. 9:21–22)

{Whether it was by day or by night that the cloud was taken up, they journeyed, etc.}

(1 Cor. 10:2)

{All our fathers were under the cloud.}

(Num. 11:1)

{The fire of the LORD burnt among them.}

(1 Cor. 10:10)

{As some of them murmured, and were destroyed of the destroyer.}

(Num. 12:7)

{My servant Moses is not so, who is faithful in all mine house.}

(Heb. 3:2)

{Moses was faithful in all his house.}

(Num. 14:37)

{Those men that did bring up an evil report upon the land, died by the plague before the LORD.}

(Heb. 3:17)

{But with whom was he grieved forty years? Was it not with them that had sinned, whose carcases fell in the wilderness?}

(Num. 15:48)

{Bid them that they make them fringes in the borders of their garments.}

(Matt. 23:5)

{They make broad their phylacteries, and enlarge the borders of their garments.}

(Num. 21:6)

{The LORD sent fiery serpents among the people, etc.}

(1 Cor. 10:9)

{And were destroyed of serpents.}

(Num. 21:9)

{And Moses made a serpent of brass, and put it upon a pole.}

(John 3:14)

{As Moses lifted up the serpent in the wilderness, even so must the Son of man be lifted up.}

(Num. 22–23)

The history of Balaam.

(2 Pet. 2:15–16)

{Following the way of Balaam the son of Bosor, who loved the wages of unrighteousness: but was rebuked of his iniquity, the dumb ass speaking with a man’s voice, etc.}

(Jude 11)

{They ran greedily after the error of Balaam for reward.}

(Num. 25:1)

{The people began to commit whoredom with the daughters of Moab.}

(1 Cor. 10:8)

{Neither let us commit fornication, as some of them committed, etc.}

(Num. 26:64)

{Among these there was not a man of them whom Moses and Aaron the priest numbered, when they numbered the children of Israel in the wilderness of Sinai.}

(1 Cor. 10:5)

{With many of them God was not well pleased, for they were overthrown in the wilderness.}

(Jude 5)

{The Lord having saved the people that came out of the land of Egypt, afterwards destroyed them that believed not.}

(Num. 28:9)

{On the Sabbath day two lambs of the first year, etc.}

(Matt. 12:5)

{Have ye not read in the law, how that on the Sabbath days the priests in the temple profane the Sabbath, and are blameless?}

To conclude, the book measured by the age of the world, begins, as some reckon, with the year 2455, and ends with the year 2494. As others more probably compute, it begins with the year 2544, and ends with the year 2583.

CHAPTER 1

Verse 1. {Of Sinai} In that place of the wilderness that was near to Mount Sinai, which was the twelfth mansion of the Israelites, where happened all that which is set down from hence to the 11th verse of the tenth chapter of this book.

{in the tabernacle} Not in the door of the tabernacle, in the presence of the people (as at some other times) but in the holy of holies, whereof more particular mention is made (Num. 7:8–9).

{second month} Which contains part of April, and part of May.

V. 2. {Take ye the sum} There was one numbering of the people before this, and another after it, three in all; the first is that of (Exod. 30:12–13 and 38:25), when they were called and numbered for contribution to the building of the tabernacle, when every one gave half a shekel for an offering to the Lord, as a ransom for his soul, figuring thereby the redemption of Christ. The next numbering was that of this place, which was done, not only that the number of the people might be known: but that they might be the more orderly disposed, and placed about the tabernacle: and the third and last was in the last year of their travel, viz. the 40th, when the former generation was worn out; for there was not a man of them remaining except Joshua and Caleb, whom Moses and Aaron numbered in the wilderness of Sinai (Num. 26:63–64): their posterity was numbered for possession and partition of the land of Canaan, and this was in the plains of Moab (Num. 26:3 and 63), in the fortieth and last year of their travel.

{of the children of Israel} None are numbered but the Israelites, though there came with them out of Egypt a mixed multitude of people; neither were all numbered that were Israelites, but only such as were able for war, women, children, sick persons, and decrepit old men being omitted, of which sort it is like there were not many, since at their coming out of Egypt, there was not a feeble person among their tribes (Ps. 105:37). Some suppose they were not numbered, because God had promised an innumerable multiplication of them as of the stars (Gen. 15:5), and (which much more overreaches all reckonings of arithmetic) as of the dust of the earth (Gen. 13:16), which seems to have warrant from these words, But David took not the number of them from twenty years old and under, because the Lord had said, he would increase Israel like to the stars of the heavens (1 Chron. 27:23).

{their poll} In Hebrew their skulls for their heads, their heads for their bodies, their bodies for their persons, by a synecdoche; the meaning is, man by man.

V. 3. {upward} How far upward is not specified, but the Jews begin the account at 20, and ended at 60.

V. 4. {head of} Who was the firstborn of his tribe lineally derived by succession from one of the patriarchs, the sons of Jacob, from firstborn to firstborn, by a direct line of descent.

V. 5. {stand with you} That is, assist you Moses and Aaron, when you number the people.

{of Reuben} The tribes were ranked partly by seniority, partly by dignity of their birth; first the issue of Jacob and his wives, then those that came of the handmaids; and of the wives, first the sons of Leah, then of Rachel. See on (Gen. 49:28).

V. 11. {Benjamin} Benjamin is named before those who were elder than he, because they were the sons of handmaids.

V. 16. {Renowned} For their wisdom, gravity and goodness, and so meet to be statesmen, and to stand for their tribes in any common consultation or resolution that might concern them.

{Princes} Or captains or governors.

V. 18. {declared their pedigrees} Showing every man his tribe, and his ancestors, whereby they might the better observe the rules of marriage in their tribes, the redemption of their estates, and might observe the fulfilling of the predictions of them (Gen. 49).

V. 21. {Of the tribe of Reuben 46500} Though Reuben were the arch-patriarch, Jacob’s firstborn, the beginning of his strength, and the excellency of dignity of power, as he styles him (Gen. 49:3), (for that had been the privilege of his birthright, had he not forfeited it by his incestuous incontinence with Bilhah his father’s concubine) yet since he committed that offense (Gen. 35:22), he foretold him that he should not excel; which may be meant divers ways, and particularly in respect of the paucity of his tribe, being here over-numbered by all his brethren but three, Gad, Asher and Benjamin, and so some part of the curse of incest (Lev. 20:20) came upon his posterity.

V. 22. {generations} The word here is of a larger acceptation than a family or household; for it may comprehend the descendant offspring, which may people a whole province or country; for so in this instance in the tribe of Judah, there were of them that were fit for war, 74 thousand, which, with all the rest not reckoned in the muster, will be much too many for one house or family, and enough to store divers towns with a sufficient number of inhabitants.

V. 27. {Threescore and fourteen thousand, and six hundred} Profane infidels will not believe that one man should have so great an increase, in 250 years’ space; but how easy was it for him to multiply one into so many, in so many years, who out of nothing made all things in six days’ space? (Gen. 1). See annotation on (Exod. 1:12). This is the greatest number of the progeny of any of the tribes, whereby it appears that Judah had the preeminence, not only of dignity royal, but of a numerous offspring above the other tribes; to which may be added, that from his tribe descended the Savior of the world, called the Lion of the tribe of Judah (Rev. 5:5), with reference to this patriarch compared to a lion (Gen. 49:9; Num. 24:9), and that very fitly, because of the courage of that tribe. See annotation on (Gen. 49:9).

V. 37. {Of the tribe of Benjamin, thirty-five thousand and four hundred} In (Gen. 46:21) his sons are reckoned more; as here the descendants from him are fewer than of any of the patriarchs; there is a tide and an ebb in the multiplication of families, as God pleases to enlarge or contract their numbers; so that he who at first might be called great Benjamin, for his many children, is now but little Benjamin (Ps. 68:28), in respect of the smallness of his increase, and at one time this tribe was near to a nullity (Judg. 21:3).

V. 46. {six hundred thousand, etc.} (Exod. 38:26). A very great multitude from 70 persons, which was all the stock from whence it multiplied in Egypt (Gen. 46:22). See annotation on v. 27.

V. 47. {But the Levites} They were exempted from these musters, being consecrated and separated for the service of the sanctuary; for which cause they were to encamp about the tabernacle next unto it, v. 50. Yet that it might appear it was no loss to serve the Lord (though wicked worldlings think otherwise, Job 21:15; Mal. 3:14; Amos 8:5), when their tribe was kept out of the account, the number was no less; for at a former computation, the Levites numbered with the other tribes about a year before this, the total sum was 603550 (Exod. 38:26), and now at this time just the same number, the Levites left out; yet were the Levites numbered afterward, but neither with the rest of the tribes, but by themselves, nor from twenty years old and upward, as for the service of war, but from a month old, and upward (Num. 3:15), with reference to the sanctuary, either for service to it, or maintenance from it; and that God’s blessing might appear in the multiplication of that tribe, as well as in the rest.

V. 51. {stranger} (Num. 3:10). Whosoever was not of the tribe of Levi, (in respect of this office or service) was a stranger, but in respect of offering incense, he that was not of the seed of Aaron, (though a Levite) was a stranger (Num. 16:40).

{put to death} So also (Num. 3:10), either by human punishment, or divine vengeance; as (Num. 16:32; 2 Sam. 6:6). So also (Num. 3:10).

CHAPTER 2

Verse 2. {Own standard} In the whole host were four principal standards, under each whereof were three tribes who had every one their several banner flag. See on verse 34. For the Israelites, above others, were the Church militant, being to make room for themselves in Canaan, by expelling the Canaanites; and of that Church it might especially be said, That it was terrible as an army with banners (Cant. 6:4, 10); for the hearts of the enemies melted at the tidings of them (Josh. 7:5). How these ensigns were differenced we find not in Scripture; some Jewish writers affirm, that they were distinguished according to the colors of the precious stones, that had the names of the tribes engraven on them (Exod. 28:21). And some think they were distinguished by the portraiture of beasts, or other things, to which they are likened in the Scripture; especially in the 49 of Genesis, where Judah is compared to a lion, Issachar to an ass, Dan to a serpent, Naphtali to a hind, Benjamin to a wolf, etc. Under one standard, the middle tribe had the preeminence, to which the two tribes on each hand were, if not subject in power, yet somewhat inferior in honor.

{far off} About two thousand cubits; that distance was to be kept betwixt the people and the Ark (Josh. 3:4), which is thought to be the measure of a sabbath day’s journey (Acts 1:12), the distance betwixt Mount Olivet and Jerusalem, which was seven or eight furlongs, which make an English mile: thus far they were to keep aloof for reverence; and no further, for religion’s sake, that the tabernacle might be within their view, and they ready for recourse unto it (especially on the sabbath day:) and it is like (as some conjecture) that the doors of their tents were so set, that being opened, they might set their faces towards the tabernacle.

{about} For better defense, more ready access, and prospect: which betokened God’s gracious presence in the midst of his people (Ezek. 43:7), and his saving protection of his Church, and guarding it on every side.

V. 5. {Issachar} Judah, Issachar, and Zebulun, the sons of Leah, were of the first standard on the east.

V. 9. {all that were numbered} This first camp was near thirty thousand more than any of the other standards; these were foremost, the tribe of Judah being of a lion-like boldness, fit to be the leader: the tribe of Dan was next in number, and last in order, that both before and behind, there might be the greatest force; the one to encounter all dangers in the front of the army, the other to withstand the pursuit of enemies in the rear.

{of Judah} Those three tribes under one standard, took their denomination from the chief, which was Judah.

V. 10. {of Reuben} Reuben, and Simeon, the sons of Leah, and Gad the son of Zilpah her maid, were of the second standard.

V. 14. {Reuel} The same man is called Devil (Num. 1:24), which difference proceeds of the similitude of two Hebrew letters, Daleth and Resh: which shows that the Hebrew letters were the same in form, and figure anciently, which we have at the present: this difference in proper names alters not the sense, and in other words, the sense will show which is the right writing.

V. 17. {shall set forward} Being taken in pieces, and carried (by parts) by the Levites, according as it was distributed among them: who were to take it down, and set it up (Num. 1:51). In the Hebrew, it is to dissolve, and build up.

V. 17. {midst} That it might be in equal distance from, and equal nearness to each one; and that all might have indifferent recourse unto it; and about the Ark, and next unto it were the Levites placed. See on (Josh. 3:3).

V. 18. {on the west} Heb. toward the sea. For the Mediterranean Sea lies on the west side of Palestine.

{Ephraim} Because Ephraim and Manasseh supplied the place of Joseph their father, they are taken as Rachel’s children; so they and Benjamin make the third standard on the west.

V. 25. {Dan and Naphtali} The sons of Bilhah Rachel’s handmaid, with Asher the son of Zilpah, Leah’s handmaid, made the fourth standard on the north.

V. 43. {standards} For under every one of the four principal standards; besides which it is like there were others of less eminence, yet sufficient for the distinction of the several regiments, and for direction of the soldiers in their march: for though they were very many, yet were they put into very good order: wherein consists both the beauty, and usefulness of any great assembly, whether in the Church (Lev. 24:4, 6, 8; Col. 1:5; 1 Cor. 14, last): or in the camp (1 Kings 20:14; 1 Chron. 6:32), or in the commonweal (Exod. 18:21, 22).

CHAPTER 3

Verse 1. {Generations} Families, and kindreds; not simply the children, for the descendants or posterity of Moses are not here set down, but of Aaron.

{Aaron and Moses} Though Moses were the civil magistrate (Exod. 18:21, 22), Aaron was the priest, whose sons, and not the sons of Moses, are here set down; because the priesthood went by natural descent from Aaron, and so did not the government descend upon the sons of Moses; therefore Gerson mentioned verse 17 was not Gerson, or Gershom the son of Moses mentioned (Exod. 2:22), but Moses his great uncle, as appears by comparison of (Exod. 6:16, etc. and Num. 3:17, etc.).

V. 3. {consecrated} Heb. whose hands he filled. The reason of the phrase, see annotation on (Exod. 28:41).

V. 4. {before the LORD} That is, when they came before the Lord to offer strange fire, by fire from the Lord they were destroyed (Lev. 10:1, 2).

{sight of Aaron} While their father lived.

V. 6. {present them} Offer them by Aaron, for the use of the tabernacle.

{minister unto him} By doing service, and giving assistance in the holy ministration.

V. 7. {his charge} That is, Aaron’s; in executing his commandment, and a careful oversight of the things of the tabernacle, principally committed to Aaron’s trust.

{whole congregation} In a watchful care over them, to keep them in order.

V. 9. {and to his sons} Aaron’s sons the priests served in the sanctuary, in praying for the people, and offering incense, and sacrifice; the rest of the tribe of Levi served for inferior officers unto them.

{wholly given} Given given, according to the Hebrew which doubles the word, to signify a universality in the persons; as wholly given without exception of any one; and an intenseness and intentiveness in the service, so as that they are given wholly, and only to attend the service of the sanctuary, according to the command of Aaron, and his sons the priests.

V. 10. {stranger} The Levite in respect of the priest’s peculiar office was a stranger; and the other Israelites were strangers in respect of the office of the Levites; and the usurper of either was punished with death, verse 38, being convicted of his fault before, and judicially condemned. See annotations on (Num. 1:51).

V. 12. {instead} The firstborn were God’s, not only by a general right of creation, but by a particular right of redemption from the destroying angel (Exod. 12:23), who in mankind were in especial manner to serve him; in other creatures, the firstborn were to be sacrificed unto him, if they were clean beasts; and if they were not, they were to be ransomed at a price for the maintenance of the tabernacle; but from henceforth, for the firstborn, I have chosen the Levites to my service in their stead; and he chose rather to be served by one tribe, than by a number taken out of many tribes, for prevention of idolatry, and division in religion; and by the tribe of Levi rather than any other, for their zeal of his glory in avenging the indignity done unto him, in worshiping the golden calf (Exod. 32:26, 28).

V. 15. {from a month} See on (Num. 26:62). They were numbered in their childhood, because they were chosen for the firstborn; but not until they were a month old, for then were they first purged from the impurity of their birth (Lev. 12:4), and so the fitter to be dedicated to the sanctuary; but they began not their service until they were twenty-five years old (Num. 8:24), and from thirty to fifty, they were to bear the burdens of the tabernacle (Num. 4:3); but in David’s time, and afterward they were to begin their service of the tabernacle at twenty years old (1 Chron. 23:24; Ezra 3:8); but then either they were trained up until twenty-five, and then first trusted with any charge; or the scarcity of the ancient men, or forwardness of the younger, might bring them the sooner to that service. See on (2 Chron. 31:16).

V. 25. {The charge} To keep, care for, or to look to, and to carry the tabernacle and its furniture when it was removed.

{in the tabernacle} They were not (when they watched) in the tabernacle, but had their stations in convenient places about the tabernacle, for the safeguard of it, and the things that were in it; for the Levites might not enter into it at all, but the priests only who there performed their ministry by course.

V. 31. {their charge} See on (Josh. 3:3 and Deut. 28:9). The chief things in the sanctuary were committed to the Kohathites; perhaps because Moses and Aaron were of that family, from whence all the priests consequently were descended.

V. 32. {chief over the chief} That is, next unto the high priest, he shall have the preeminence and oversight of the princes, or chief of all the families of the Levites. See (1 Chron. 9:11 and 12:27; 2 Chron. 31:13; Neh. 11:11; 2 Kings 25:18).

V. 36. {boards} The wooden work and the rest of the instruments were committed to the sons of Merari; and because they were heavy, they had four wagons and oxen allowed for carriage of them (Num. 7:8).

V. 37. {pins} Which fastened in the ground served to stretch and stay the cords, strengthen the pillars, and to keep the curtains from waving to and fro with the wind (Exod. 35:18).

{cords} There were two sorts of cords, for several uses; the one sort was carried by the Gershonites, verse 26; the other by the Merarites in this place.

V. 28. {of the children of Israel} That none of them should enter into the tabernacle, without God’s appointment.

V. 39. {twenty and two thousand} The particulars forementioned are more by three hundred than this total sum; out of which Aaron the priest, and the firstborn of the Levites, born since their coming out of Egypt, are thought to be deducted, as being God’s own portion in a more special manner than the rest; or if in so great a number it be like that there were more than 300 firstborn, it may be some of them might be omitted, because they were for remarkable blemishes not to be permitted to serve with others at the sanctuary; and some, for some other reasons might be left out; or the lesser number might be omitted, as not considerable in respect of the greater, as (Gen. 15:13), but 400 years are mentioned which in exact account were 405.

V. 41. {cattle of the Levites} Not that they were to be offered up in sacrifice; for they were the Lord’s portion, though they were reserved, and served only for the Levites’ provision (Lev. 27:30).

V. 43. {twenty and two thousand two hundred seventy-three} Unless they abounded in females (who had nothing to do in the service of the sanctuary) this was no very great increase for such a number, as is reckoned (Num. 1:46), yet it is more than the Levites (who were taken instead of the firstborn) by two hundred seventy-three, for the redemption of which a price is set down, verses 46, 47, the total whereof amounted to 1,365 shekels which were to be given to Aaron and his sons, verse 48, and to be proportioned (for the payment) to the Israelites, either by lot, or some other rule, which might be received, and approved by the priests and people.

V. 45. {shekel of the sanctuary} See annotation on (Exod. 30:13).

{twenty gerahs} See annotation on (Lev. 27:25).

CHAPTER 4

Verse 3. {From thirty} See on (Num. 3:15; Gen. 41:46).

V. 5. {take down} Viz. when the tabernacle was to be removed; it is hence probable that the inferior priests might come into the Holy of Holies, (though not to minister, for that was peculiar to the high priest,) to remove it, and the things that were in it.

{covering veil} Which divided the sanctuary from the holiest of all. What a covering this was, see (Exod. 26:31, 32, 33).

V. 6. {staves thereof} Or, bars: That is, put them upon their shoulders to carry it, for the staves of the Ark were not to be removed.

{continual bread} The showbread was called continual bread, because it was to continue on the table all the week, until the sabbath; and then the old was taken away, and the new set in the place thereof (Exod. 15:30; Lev. 24:8).

V. 11. {golden altar} Which was for the burning of incense (Exod. 30:1–3).

V. 13. {altar} The altar of brass, which was placed in the open court, where all might see it, yet when the tabernacle was removed, that was to be covered as well as other holy things.

{not touch} Not offer to bear them, before they be covered.

{die} For that fault Uzzah (though a Levite) was smitten dead by the Ark’s side (2 Sam. 6:7).

V. 15. {burden} These were to be carried on the shoulders of the Levites, and not to be carried on carts, as the wooden works (Num. 7:8). God was displeased not only with Uzzah his touching of the Ark, but that it was carried in a cart (2 Sam. 6), which should have been carried only on the shoulders of the Kohathites (Num. 7:9). See on (Deut. 31:9).

V. 16. {sweet incense} Whereby is not meant that Eleazar alone was to offer incense, or sacrifice, but that it was his office to provide, and to take care that neither meats, nor oil, nor incense to be offered should be wanting.

{daily meat offering} That is, the offering of flour, which was kept to be offered with the continual or daily burnt offering.

V. 18. {cut ye not off} That is, be not you an occasion, or permit none occasion by your negligence (in keeping or covering the holy things) that the Kohathites may either see or touch what they should not, whereby they may be cut off, and die for it: So (Jer. 38:23), burning the city, for causing it to be burned. See (Neh. 14, 15).

V. 19. {to his burden} Showing what part every one should bear.

V. 26. {hanging} Or veil which hanged between the sanctuary and the court (Exod. 26:36).

V. 26. {which is by the tabernacle} Which court compassed both the tabernacle of the congregation, and the altar of burnt offering (Exod. 27:16).

V. 32. {by name} That is, you shall make an inventory of all things you commit to their charge.

V. 41. {do service} Which were of competent age to serve therein; that is, betwixt thirty and fifty; which was so ordered by divine providence, that that family which had the greatest and heaviest burden, had the most serviceable men; to wit, those of the Merarites though in their total number were fewer than the other families (Num. 3:22, 28, 34), yet exceeded any one of them in the number of those who were neither too young to begin the service, nor too old to continue it.

V. 49. {as the LORD commanded} So that Moses neither added, nor diminished from that which the Lord commanded him.

CHAPTER 5

Verse 2. {put out} By those excommunications, or shuttings out of human communion, God taught his people how pure he would have them to be, especially from all defilement of the soul, which was much worse than any uncleanness of the body; (that of leprosy not excepted, though so like it, that the one is signified by the other.) There were other legal uncleannesses of less offense, which did not defile by touching, nor shut men out of any society, but sacred.

V. 6. {that men commit} That is, of human error, or common frailty; otherwise, if it were a witting and a willing wrong, the recompense must be made in further measure than a fifth part. See (Lev. 6:2, 5).

V. 7. {with the principal} That is, by returning full recompense for the wrong, and a fifth part above that the fear of lawful losing may make him less greedy after unlawful getting; this order of restitution shows the fault to be (as the Hebrew word Mahal, or Magnal, signifies) theft, or some such like fault, as tends to a neighbor’s hurt in his estate. See (Luke 19:8).

{unto him} Verse 6, it is called a trespass against the Lord, here it appears to be a trespass against man, and indeed is both: for when man is unjustly damaged, God is impiously disobeyed, who would have all to do no worse to others, than they would have others to do unto them (Matt. 7:12).

V. 8. {But if} If the man be not alive, or not to be had, against whom the trespass is committed, then the recompense must be tendered to his kinsman; that is implied in these words, but if the man have no kinsman, etc.

{unto the LORD, even to the priest} What is given to the Lord’s minister, is given to the Lord; and so a defrauding of him of his due, is a sacrilege against the Lord (Mal. 3:8).

V. 10. {shall be his} The firstfruits and tithes appertained to the priests in common, other oblations belonged to the priests in particular who did administer; unless the party (that brought an oblation) mention, that he gave it for the service of the sanctuary. See (Ezek. 44:30).

V. 15. {no oil} Only in the sin offering of jealousy was neither oil nor incense offered, not oil, (as some conceive) because it betokens mercy, and tenderness, (because it softens, and makes stiffness pliable) but a jealous man will show no mercy (Prov. 6:34, 35): not incense, because that is a symbol or figure of a good name and fame, and jealousy is for a matter of reproach and infamy. See on (Lev. 5:11).

V. 17. {holy water} That is, the water taken out of the laver, placed betwixt the tabernacle and the altar of burnt sacrifice (Exod. 40:18), or the water of separation, or a purification for sin (Num. 19:9).

{dust} That might be called holy dust, for the place of God’s especial presence was holy ground (Exod. 3:5), yet the taking of dust, might admonish her of the doom of death upon the guilt of sin (Gen. 3:19). Or of the baseness of such as gave themselves to unlawful lusts, worthy, as dust, to be trodden under foot; for dust was ever a sign of baseness, and grief (Lam. 3:29; Ps. 7:5 and 22:15; Job 2:12).

V. 18. {uncover} It is as great a shame for a woman to be uncovered, as to be shorn (1 Cor. 11:5, 6); this then was for her shame: or it might admonish her; (being now to come to trial of her innocency, or guilt) of God’s all-seeing eye, who sees the most secret sin, all things being uncovered and naked in his sight (Heb. 4:13).

{bitter water} Verse 24, not called so, as (Exod. 15:23 and 2 Kings 2:19), (though it could not be of any good taste;) but it was bitter in the effect, if the woman were guilty, very bitter, for it was bitter as death (1 Sam. 15:32), and unholy to her; though called holy before, verse 17.

V. 19. {causeth the curse} A double curse if the woman has been an adulteress, and denied it upon oath; one for adultery, another for perjury; yet the water did rather discover the curse, than cause it; for the efficacy was from God’s justice, not from that ceremony.

V. 21. {curse and an oath} That is, accursed, and detestable for the oath. See on (Isa. 65:15; Ezek. 8:13).

{thigh to rot} By the thigh here may be understood a like meaning to those words in the other sex (Gen. 46:26), and so the justice of God appears, in matching the punishment to the sin, as well for the part, as the person offending, as (Judg. 1:7).

{belly to swell} Not as women with child, by a gradual increase; but it was a sudden swelling, with such a violent extension of it, that it was near to bursting; and this was a usual miracle among the Jews, and an undoubted assurance that their religion was of God.

V. 22. {Amen, Amen} That is, be it so as you denounce (Ps. 41:13; Deut. 27:15, etc.). This doubling imports vehemency and assurance (Neh. 8:6; Ps. 41:13 and 72:19 and 89:32).

V. 23. {these curses} That is, the words whereby she cursed herself.

{in a book} Or, paper. The Hebrews use to call any writing a book.

{blot them out} Of the table-book, with the water in a sponge, or linen cloth.

V. 28. {free} The water of itself had none either discerning virtue, or destroying vigor; but God used the same potion both for poison, and for medicine, thereafter as the woman was innocent, or guilty.

V. 30. {spirit of jealousy} So verse 14. That is, a jealousy so violent, as if it were carried along with a spirit, or some supernatural cause.

V. 31. {guiltless} Though the woman be innocent, his suspicion shall not bring him in guilty, if he had probable reason to induce him to it.

CHAPTER 6

Verse 2. {Man or woman} There were Nazarites of both sexes.

{Nazarite} See on verse 4, and on (Judg. 13:5).

V. 3. {strong drink} All liquor that does inebriate, or incline to drunkenness (Lev. 10:9; Luke 1:15).

{moist grapes, or dried} The abstinence was so strict, that he must have neither meat nor drink from the vine; and so must neither drink wine, nor sip vinegar, or dip in it; nor eat grapes, though dried up into raisins.

V. 4. {separation} Or, Nazariteship. Nazir is one separated from the common state and liberty of this life, with special dedication of himself unto God; some Nazarites were separated by a voluntary vow, for a certain time of their own setting, (concerning which the law determines nothing) others were Nazarites for their whole life; such an one was Samson (Judg. 13:5), and Samuel (1 Sam. 1:11). Of the former sort Moses treats here, and Luke (Acts 21:23).

V. 5. {no razor} Nor scissors, for by them the locks might be cut off as well as by a razor.

V. 6. {no dead body} Neither to mourn over it, nor to bury it; the word in the original signifies soul, but it is taken for the person, and in this case the person is taken for the body; see (Lev. 21:1). In this the Nazarite was like unto the high priest (Lev. 21:11).

V. 7. {unclean} See annotation on (Lev. 21:1).

{father} Having vowed himself to God, he must prefer his vow to him, above any ceremonious observances to his nearest kindred (Matt. 8:21, 22).

{upon his head} The suffering of his hair to grow, was a sign of his consecration to God.

V. 9. {shave his head} His hair by the dead being legally defiled.

{seventh day} From the pollution; for uncleanness is contracted by a dead body and continued for seven days (Num. 19:11), and on the seventh day, he that was before ceremonially unclean, was ceremonially cleansed, verse 12 (Num. 19:11, 12).

V. 11. {hallow his head} Beginning his vow again the eighth day, when he is purified; for the days that were before shall be lost, because his separation was defiled, verse 12.

V. 14. {he shall offer} Upon a sudden, unwitting, and unwilling defilement by the dead, the Nazarite was to offer for his purging, verse 10, but though he knew nothing by himself, he must end his vow with manifold oblations; among which a sin offering must be one, since no votary is so sincere, and precise, but he may offend, though he know it not; and therefore by this he did acknowledge himself a sinful man.

V. 18. {at the door} Publicly, to testify that now his vow was at an end.

{in the fire} Some take this fire to be the fire of the altar: others think it was the fire of the kitchen which served to boil the peace offerings, which yet was no profane fire, though not so holy as that of the altar; for the hair which was consecrated to the Lord might not be put into any profane place: and this shows that the whole man should be holy to the Lord, even to a hair; as his providence reaches to the numbering of our hairs (Matt. 10:30).

V. 19. {sodden shoulder} The right shoulder was due to the priest raw (Lev. 7:32), but in the offering he was to have the left shoulder sodden, and this was his peculiar portion of the ram of the Nazarite, which in other oblations was not his due.

V. 20. {wave offering} See on (Exod. 29:24).

{after that} Not after the term of his vow, but after the performances formerly required for his release; for as his vow was made solemnly to God, so he cannot be fairly discharged of it, without a solemn dismission from God.

{drink wine} Though wine only be mentioned, yet is he for other particulars of the vow of a Nazarite restored to his liberty, as before he vowed.

V. 21. {besides that} At least he shall do this, if he be able to do no more.

V. 23. {on this wise} Or in this set form of words.

{ye shall bless} See annotation on verse 24.

V. 24. {The LORD bless} It is ye shall bless, verse 23, in the precedent verse; the priests’ blessing was optative; and yet it was more than an ordinary praying; because it was a part of their priestly calling to bless in the name of the Lord, or by his command (Deut. 21:5), and for that they had with the command a promise, verse 27. See on (John 22:6).

V. 27. {put my name} They shall pray in my name for them.

CHAPTER 7

Verse 3. {Covered wagons} That the people might not see what was carried in them, and that the carriages might not be hurt by rain, or hail, or snow.

V. 8. {sons of Merari} See on (Num. 3:36).

V. 9. {their shoulders} See annotation on (Num. 4:15).

V. 10. {for dedicating} That is, when the priest’s first sacrifice was offered upon the altar by Aaron (Lev. 9:1).

V. 11. {dedicating of the altar} The altar of the whole burnt offerings, which was anointed, as the vessels of the sanctuary were; but besides that, it had an especial dedication, and that was by daily anointing and oblation of sacrifice, according to the prescript (Exod. 29:36, 37); therefore for the dedication of the tabernacle, (but especially of the altar,) did the princes daily present their oblations.

V. 12. {offered his offering} This offering was made the first day, of the first month, of the second year, when the tabernacle was erected and consecrated (Exod. 40:17), though the mention of it (for special cause no doubt, albeit it appear not unto us) be brought in in this place: they offered in the same order wherein they encamped about the tabernacle; and each chief captain offered not for himself only, but for his tribe; and every one is called prince but the first, whereof the reason may be, for that having the honor to be the first, it could not be doubted but that the title was due unto him, as well as to the rest.

V. 13. {silver charger} These were not for the use of the sanctuary, (where were used golden vessels only) but for some service of the court, or altar of burnt offerings, as for the shoulder and the breast of the sacrifice beasts, and the offerings of meal, and oil, and wine, etc.

V. 14. {gold} As the principal persons, so the principal things, are not too good for the service of God.

V. 84. {the dedication} This was the offering of the princes, when Aaron did dedicate the altar.

{in the day} That is, in the time; for this dedication continued for twelve years.

V. 87. {meat offering} By the law every burnt offering was to have a meat offering of flour, and oil mingled, and wine for a drink offering, whereof see (Num. 15:34, 5).

V. 89. {between} According as he had promised (Exod. 25:22).

{him} I.e. God. See on (Exod. 3:17).

CHAPTER 8

Verse 2. {Over against} On every side of the bulk, or shaft of the candlestick; there was no window in the tabernacle, therefore there was need of artificial lights.

V. 4. {beaten work} Beaten out of one piece, and not made up of divers pieces; of this candlestick, see (Exod. 25:31 and 37:17).

V. 6. {cleanse them} All the nation was to be holy (Exod. 19:6), but especially the Levites who were to make so near approach unto God (Lev. 10:3).

V. 7. {water of purifying} In Hebrew it is called the water of sin, because it is made to purge from sins; it was mixed with the ashes of a red cow (Num. 19:9).

V. 10. {the children} Meaning some of the chief among them, in the name of the whole.

{their hands} The imposition of hands was used in benedictions and ordinations, not only in the Old Testament, as (Gen. 48:17, 20; Num. 27:23), but in the New. See (Acts 6:6 and 13:3; 1 Tim. 4:14; 2 Tim. 1:6). The people’s putting their hands upon the Levites was partly to testify that they give up all carnal and worldly respects and interests in them, and bequeathed them wholly to God, and that they did approve of their office in behalf of themselves in whose stead they stood in the performance of many of their ministrations. See on (Gen. 48:14).

V. 12. {thou shalt offer} By Aaron the high priest, who was to offer the Levites, verse 11. Or it might be Moses himself offered, and might therefore be numbered among the priests (Ps. 99:6).

V. 15. {go in, to do} The service of the Levites in the tabernacle, strictly and properly taken, was but to take, and carry the things thereof; but here the tabernacle is taken more largely, not only for the curious work, which was carried from place to place, but for the outward court, where stood the altar of burnt offering: where the Levites were to be serviceably assistant to the priests in their office; but otherwise into the sanctuary came only the priests to minister, and not the Levites.

V. 19. {the service of} Which service the Israelites should do themselves, if the Levites did it not for them.

{sanctuary} Because the Levites go into the sanctuary in the people’s name, as well as in their own.

V. 21. {offered} Heb. lifted them up. The word is the same which is used of lifting up of oblations (Exod. 29:28), and it may be the ceremony was the same; at least the Levites were set up in eminent view, that all might see them when they entered upon their function, which it may be they did not all at once, at the first consecration of them, but so many as the service of the tabernacle for the present required.

V. 24. {twenty and five} At that time they were entered into the tabernacle, to be trained up, both by instruction, and example; and at thirty years of age, they were to officiate and undertake the execution of their charge.

V. 25. {cease} From such services as were toilsome, and required much strength of body to undergo them.

V. 26. {But shall minister} In singing psalms, instructing, counseling, and keeping things in order; for such offices they might do so much the better, as years and experience made them the wiser.

CHAPTER 9

Verse 1. {In the wilderness} The Passover was kept but this once in the wilderness; and then (as some think) for want of meal to make unleavened bread, they kept it with manna; yet being here not very far from Midian, they might be furnished thence with so much as might serve the turn for one Passover; which is brought in here, though it were celebrated before the numbering of the people in the beginning of this book; for this was in the first month of the second year after the people’s departure out of Egypt; and the numbering of the people was in the second month of the second year, as appears by comparing (Num. 1:1) with this place. For the Spirit that indited this book, with the rest of the Scripture, ties himself to the observation of truth, not to the order of time, which upon good reason may be sometimes left, though that reason do not appear. See on (Num. 7:11).

V. 2. {appointed season} Though time be but a circumstance the command of God makes observation of it, a necessary part of man’s obedience (Matt. 5:23, 24, 25). Compare (Lev. 23:4) with (1 Kings 12:33).

V. 3. {at even} Heb. between the two evenings. See annotation on (Exod. 12:6).

V. 6. {by the dead} By touching of a dead corpse, or being at the burial of it; by that the party was unclean seven days (Num. 19:11), and an unclean person might not eat of the holy things (Lev. 7:20 and 22:4, 7).

V. 7. {wherefore are we} They have given the reasons before; yet that does not satisfy them; their zeal of the Passover was such, that they would either have that stand for no reason, or else that they might in such a case have some dispensation, that they might not be debarred from it until another year.

{offer an offering} The celebration of the Passover, by the slaying of the Paschal lamb, was the offering of a sacrifice unto God (Exod. 12:27).

V. 8. {what the LORD} Religious doubts are to be resolved by God and now he speaks not in an extraordinary manner, as he did to Moses; we must take God’s written word, for our oracle, and rely upon that, not on any man’s word without it, much less against it (Isa. 8:20).

V. 10. {unclean} Uncleanness, and absence from home, are only mentioned; but there are other impediments as great as these, as sickness, especially the pestilence, war, captivity, childbearing, etc. which may be reasonably understood here, though not expressed.

V. 11. {second month} So that they that have lawful lets have a month longer granted unto them (2 Chron. 30:2, 15), but no more; for if in the first and second month the Passover were not kept, it must be forborne until the return of the year.

V. 12. {ordinances} Even in all points, as the Lord has instituted.

V. 13. {bear his sin} That is, his punishment; and his punishment shall be to be cut off for neglect, but especially for contempt of the Lord’s holy ordinance; for the omission of duty is dangerous (as well as commission of sin against God.)

V. 14. {one ordinance} See annotation on (Exod. 12:49).

V. 15. {and at even} See annotation on (Exod. 13:21 and 40:38).

{appearance of fire} So it was in the night; and in the day the Lord guided them by a cloud, for that was best discerned in the day, as the other in the night.

V. 18. {At the commandment of the LORD} As it was visibly signified unto them for their encamping, or journeying thereafter, as the cloud remained on, or removed from the tabernacle: which appeared openly and evidently in their sight.

V. 21. {by day or by night} God must be obeyed without any exception of time or season.

V. 23. {by the hand} Under the charge, and by the ministry of Moses (Mal. 1:1).

CHAPTER 10

Verse 2. {Two} No more are here commanded, yet more were afterwards used, viz. Solomon (as Josephus says) made two hundred thousand trumpets, according to the ordinance of Moses (Joseph. Antiq. lib. 8, chap. 2); therefore the mention of two, is no prohibition of more.

{of silver} Because the metal gives a better sound than gold, and more precious than any other metal, and therefore the best for price, and use, both together.

{of one whole piece} That is, of such a piece of silver, as by beating out with the hammer may be sufficient, without any piecing: so was the golden candlestick to be made (Exod. 25:31). The fashion of these trumpets is described by Josephus Antiq. lib. 3, cap. 11.

{thou mayest use} By make thee, and thou mayest use them, we must not understand, that Moses himself must either make or sound the trumpets, but that by his appointment they were to be made and sounded; as when we say, such a lord, or such a great man built a castle, or a city; the meaning is not, that he was either mason, or carpenter, but that he caused it to be built (1 Kings 8:43; Gen. 10:11). And David is charged to have killed Uriah with his sword, in that he was the cause of his killing, but the deed was done by the hand and sword of an Ammonite (2 Sam. 12:9).

V. 3. {they shall blow} That is, the priests the sons of Aaron, the high priest, verse 8, and they shall blow; first, at the removal of the camp: secondly, at the solemnity of feasts, to summon and call the people to them: thirdly, at the oblation of sacrifices; fourth, at the denunciation of war. Of their use Josephus says, that one of them was to call the people together, the others, the rulers: and when both were sounded, both rulers and people were come together (Joseph. Antiq. lib. 3, cap. 11).

V. 4. {are heads} That is, above the rest of ten tribes, (as the head is above the rest of the body) whether in preeminence of site or place, or of power and authority.

V. 5. {east part} That is, the host of Judah, and they that are under his ensign (Num. 2:3).

V. 6. {south side} Meaning the host of Reuben and those that are under his ensign (Num. 2:10).

V. 7. {not sound alarm} In wars there are distinct sounds, both for marching forward, and retreating back; this alarm was for preparation, to march with arms against the enemy; and it was a shrill broken sound, so distinct from all others, that they that heard it might know what it meant, and so prepare themselves for the battle, verse 9 (1 Cor. 14:8); therefore when the people were to be gathered for any assembly of peace, the priests were not to sound an alarm of war.

V. 8. {the priests shall blow} Only the priests must blow the trumpet, so long as the priesthood lasted.

V. 10. {of your gladness} In the feast after your peace offerings, when you rejoice for any blessings bestowed, or for any peril or plague removed. It was blown also at times of present or imminent misery, for solemn humiliation (Joel 2:15).

{beginning} In the new moon (Ps. 81:3), rather in the new, than at the full moon, lest it should be taken to be an honor to the moon, because it is then most glorious; and because they counted their months from the first day of the new moon, when looking back upon the month past, they might be remembered of precedent favors from God, or of their offenses against God, and so admonished of thankfulness, and repentance; and looking forward to the new recourse of time, might by prayers to God, and watchfulness over themselves, be comfortably carried on from one new moon to another.

V. 11. {the twentieth day} The Israelites kept this station at Sinai, almost a whole year, abating about thirteen days; as appears by comparing (Exod. 9:1) with this verse.

V. 12. {Paran} Paran is the general name of a great wilderness, of the length of eleven days’ journey, of which the wilderness of Sinai is a part; but is taken sometimes particularly, for the first part of the desert next Arabia; sometimes for the last part, next to the land of promise, and so it may here be understood; the whole was a most barren and fruitless place, which made God’s maintenance of so great a number, for so many years together, most miraculous.

V. 13. {first took} They first of their camp, in the order forementioned (Num. 2), and by the sound of the trumpet commanded, verse 2.

V. 17. {bearing the tabernacle} With all the appurtenances thereof, except the heavier part thereof, which was carried on wagons (Num. 7:6, 7, 8). Which shows, that the Church (whereof the tabernacle is a type or figure) is both military, and movable, not fixed to any place.

V. 20. {Deuel} See annotation on (Num. 2:12).

V. 21. {sanctuary} That is, the most precious furniture thereof, which was to be borne upon the shoulders of the Kohathites, such are named (Num. 3:31).

{against they came} The Gershonites and Merarites went before with the tabernacle itself, according to their charge (Num. 3:25 and verses 35, 36), that it might be set up, against the Kohathites came with their burden of sacred utensils, or things to be used for the service of the tabernacle.

V. 29. {Hobab} Was one of the names of Jethro, Moses’ father-in-law (Judg. 4:11), who is said to have had three or four names, Reuel, or Raguel, Jethro (Exod. 3:1), and Hobab (Judg. 4:11), but here it seems to be the name of Jethro’s son, and brother to Zipporah Moses’ wife, who might have the same name with his father; and that he, rather than his father, is here meant, there be two reasons: first, because Jethro Moses’ father-in-law, is called Reuel (Exod. 2:18), but this Hobab is here called the son of Raguel, or Reuel: (for the word in the original is the same.) Secondly, because Jethro Moses’ father-in-law, was by Moses dismissed into his country of Midian (Exod. 18:27), but this Hobab Moses would not dismiss, though he desired to depart, verses 30, 31: and that he did not depart, appears in the next verse.

V. 30. {not go} That is, not yet; because it appears that his posterity and kindred dwelled in the land of Canaan, among the Israelites (Judg. 1:16 and 4:11; 1 Sam. 15:6; 2 Kings 10:15; 1 Chron. 2:55; Jer. 35:2), so that either he was persuaded to go with them, or else to come into the land of Canaan after them: See on verse 29.

{to mine own land} The land of Midian.

V. 31. {instead of eyes} That is, to see about; being better acquainted with the condition of the wilderness than they, yea, than Moses himself, though he had lived thereabouts about forty years; because many particular passages might be forgotten, and some changed so, as to need a new direction; and though they were to be guided in their journey, not by him, but by the cloud and fiery pillar (Num. 9:18), which was a general conduct; yet for that in the particular accommodation of so great a company, Hobab might advise and direct many ways for the best conveniency of the people; and to this, because he holds his peace, it seems he consented.

V. 33. {Mount} That is, Mount Sinai or Horeb.

{before them in the three days’ journey} Though when they encamped, the Ark was placed in the midst of the tribes; yet when they marched forward, it might be (as some hold it was at all times) carried before them, and for these three days’ journey, it must not be understood as if the Ark was before the rest of the troops the distance of three days’ journey; but that for three days’ space, it was carried before them in the way they went, the cloud staying over the Ark, where God chose a station or resting place for the people.

{to search} Searching implies some knowledge which the Ark had not; some doubting and uncertainty, which God, who led the Israelites could not have: this searching then is to be referred to the people, who had knowledge to follow their guide, but did not know whither he would dispose of their rest. See (Ezek. 20:6; Jer. 31:2).

V. 35. {Rise up LORD} As (Num. 6:43), there is a set form of blessing the people, so here a set form of praying to the Lord both when they moved, and when they rested, verse 36. See (Ps. 68:1).

CHAPTER 11

Verse 1. {Complained} Of what they complained, whether of the barrenness of the wilderness, or of wearisomeness of their way, by journeying three days together, with their little ones, or of want of flesh, (for that is here thought to be their sin, though particularly set down afterwards, verse 4,) is not very clear; but that their complaining was wicked, is plain by their punishment, which was a hot vengeance from the Lord, for breaking of his law, which being published by fire, the transgression of it was punished by fire.

{uttermost part} There (it is like) the murmuring began, among the mixed multitude, therefore there God first begins the punishment with them.

V. 3. {The name of the place Taberah} But verse 34, it has another name given unto it, and it is not strange that one place has several names, upon several occasions; as this from the punishment is called Taberah, that is, burning; and from the cause and the effect Kibroth Hataavah, that is, the graves of concupiscence; which shows, that the burning was not an utter consuming, for so there would be no use of graves; but a dead blasting as by lightning; or some might be utterly consumed by fire, and others so killed, that their bodies might be reserved for burial afterwards. Yet some conceive, that this Taberah, or burning, was in the three days’ journey before their coming to Kibroth Hataavah, and so they presuppose a double murmuring, out of verse 4, whereas others take both their murmurings to be one, as (Ps. 78:19, 20, 21) is the place one; the difference is not of any great moment, nor is there any more than twilight, or probable conjecture to clear it; which may vary the resolution according to the capacity or affection of the reader.

V. 4. {mixt multitude} Consisting of Israelites, and those strangers that came out of Egypt with them (Exod. 12:38).

{who shall give us flesh?} They had herds and flocks, but not enough, both to give them milk and furnish them with flesh, having besides their own great multitude, a mixed multitude of Egyptians, and other people (Exod. 12:38). See verse 22 of this chapter.

V. 6. {dried away} The vehemence of their concupiscence to flesh, made them fret and pine away, as Amnon’s lust to Tamar made him lean from day to day (2 Sam. 13:4).

V. 7. {Manna} See annotation on (Exod. 16:15).

{Bdellium} (As some take it) is a white pearl; others say it is yellow, but is an odoriferous and sweet-smelling white gum of a tree in Arabia, so called (Plin. Nat. hist. lib. 12, cap. 9). See on (Gen. 2:12).

V. 12. {conceived} Am I their parent? Are they begotten or conceived by me, that none may have the care of them but I?

V. 14. {bear all} The burden of government of them, or provision for them (Exod. 18:18).

V. 15. {kill me} I had rather die, than see my grief and misery thus daily increased by their rebellions, which makes the condition of governors many times rather an object of pity than of envy. See (1 Kings 19:4).

V. 16. {gather unto me seventy} Moses had before, by the advice of Jethro (Exod. 18), taken up some subordinate assistance in government under him; reserving matters of the worship of God, and greater causes to himself; now these prove too many, and too heavy for him; therefore he has other assistants assigned him by God.

V. 17. {take of the spirit} By the Spirit is meant the gifts of the Spirit, verse 14 (1 Cor. 14:32 and verse 25 of this chapter); and taking of the same spirit, is not meant taking away from one to give to another, but a communication of the same graces, and of the spirit in Moses, or his spiritual gifts; whereby he had not the less; as a candle which lights another has not the less, either heat or light, than it had before.

{upon them} He will first put gifts upon men, before he put them upon an office (Gen. 41:40), yet these seventy elders afterwards were a settled council, for the government of the people in the land of Canaan, and were called the Sanhedrim, or Synedrion; yet they that succeeded these in place, did not succeed them in gifts, nor did these first seventy always enjoy their gifts.

V. 18. {Sanctify yourselves} By this is meant, that they should do their parts, for a holy preparation of themselves to receive both abilities, and authority to govern the people.

{wept in the ears} The weeping of the eyes is most apparent to the eye, but weeping with a noise (as there might be) was to be perceived by the ear: but this is a speech after the manner of men, for God has neither ears nor eyes, nor any such carnal part as we have, since he is a most pure spiritual essence. See on (Exod. 31:18 and 33:11).

V. 20. {A whole month} Heb. A month of days. That is, an entire month, not abating or wanting one day.

{at your nostrils} The offensiveness of it shall fume out of your stomach, with an unsavory scent at your nostrils.

{despised the LORD} By contempt of the manna, which in a miraculous manner he bestowed on you.

V. 21. {And Moses said} A little before his passion was too strong, verse 15, now his faith was too weak; the worthiest of God’s servants, are subject to faults and failings in this life.

V. 24. {gathered the seventy} There were wanting two of this number (as is plain by verse 26), yet the full number is noted, the name of the whole given to the greater part. See annotation on (Num. 14:33 and 2 Sam. 23:24).

V. 25. {And took} See verse 17.

{and did not cease} Their gifts did not cease, or depart from them, nor they cease, upon all fit opportunities, to make use of them, yet some hold, they had not this assistance of the Spirit in the land of Canaan.

V. 26. {Written} That is enrolled, or written in some book, as men fit for the employment forementioned.

{but went not out} That is, not out of their tents unto the tabernacle of the congregation, as was required, verse 16, detained by some ceremonial uncleanness, as (1 Sam. 20:26; Jer. 36:5).

V. 28. {forbid them} Besides the sixty-eight which prophesied in Moses his presence, and were joined to him, there were two more, who out of Moses his sight, and without his knowledge, prophesied; which Joshua suspecting to be prejudicial to the right and reputation of Moses, he desires they may be silenced. Such blind zeal was in the apostles (Mark 9:38; Luke 4:49; John 3:26).

V. 30. {into the camp} Out of the tabernacle, into some of the tents about it.

{and the elders} Who were enabled by the same Spirit, and called by the same authority to be assistants in government to Moses. See annotation on verse 17.

V. 31. {A wind} A south wind (Ps. 78:26), which shows that it was a miraculous wind; for though quails fly with the wind, yet not with such a wind, but with the north wind, as Pliny observes, lib. 10, cap. 15.

{Quails} This is the second time that they were fed with flesh in a miraculous manner. Of the former time, see (Exod. 16:13, etc.).

{a day’s journey} In circuit or compass about the camp, not a day’s journey by distance from the camp.

V. 32. {stood up} Or, rose up. Whereby is not always meant an upright posture of the body, which was not suitable to this action; for the fowl was but two cubits above the earth, so that they must rather stoop down than rise up to take them; but by this word is sometimes noted a rising up from what was in doing before, and a ready address to some other action, so here.

{night, and all the next day} The same men (though never so fleshly minded) could not endure so long labor, yet some might be so greedy, as to defraud themselves of their natural rest, to be plentifully furnished for their lust; but it is like that when some were weary, others came in their stead, and so the gathering continued all the while.

{ten homers} Or heaps, for so the word is sometimes taken, as (Exod. 8:14; G pag. 74).

{spread them} As in their coming, so in their keeping there was an extraordinary providence of God; for if they were killed when they were spread round about the camp, it was strange that they were preserved sweet, until they were to be eaten; if kept alive in pens or cages, it was more strange, that they were supplied with sufficient provision to nourish them, unless we say they were every day furnished with new store (as with manna) except the sabbath (Exod. 16:18, etc.), which seems not to be so in this place.

V. 23. {And while} This was at the month’s end, for so long God promised to feed them with flesh, verse 20.

{plague} God sometimes grants men’s desires in judgment (Hos. 13:11), and sometimes denies them in mercy (2 Cor. 12:9). Some think, This plague is the burning vengeance, as verse 3, the same punishment for the same murmuring, whereof in the beginning of the chapter the sin is set down in general, and the plague in particular. See on verses 1, 3.

V. 34. {Kibroth-hattaavah} See on verse 3.

CHAPTER 12

Verse 1. {Miriam and Aaron} A sister, a brother; a prophetess and a priest, against their brother a prophet and chief magistrate; what relation and endowments can secure a man from offensive exceptions?

{Ethiopian woman} Or, Cushite. There was an eastern Ethiopia, so was Arabia called: See on (Gen. 2:13). In that was Madian (the country of Moses his wife) or bordering so near upon it, as to borrow the name of it; but in later times the western Ethiopia (which is beyond Egypt) is only called by that name. The offense it is like, was most betwixt the women, and (as is probably thought) Zipporah, as Moses his wife, because of the honor of her husband, took too much upon her, and gave too little respect to Miriam, who looked for much, because she was a prophetess.

V. 3. {Very meek} And so bore with their murmurings, although he knew them. Moses was so modest, that he would not thus have praised himself, but that the Spirit overruled his mind, and guided his hand unto it; so that it is not so much Moses his commendation of himself, as the Spirit’s commendation of Moses.

V. 6. {Vision} Visions and dreams were the means whereby God, in those times did oft reveal himself unto his prophets: visions were revelations to such as were awake; dreams to those that were asleep. See on (Gen. 15:1).

V. 7. {In all mine house} That is, in all Israel, which was God’s Church, or in all the offices and acts of a good man and a just steward, faithfully and fully discharging the trust reposed in him (Heb. 3:2).

V. 8. {Mouth to mouth} That is, more familiarly and frequently than by visions, and more clearly and distinctly than by dreams, and as by way of friendly and constant conference, whereby full information may be given and received, rather than in visions and dreams, which were transient (Exod. 33:11).

{similitude} So far as any man was able to apprehend, which he calls his back parts. See on (Exod. 33:23).

V. 9. {departed} Removing the cloud, the sign of his presence; but not forward as by way of conduct, but upward, over the tabernacle, where it usually did hang.

V. 10. {Tabernacle} From the door or entrance into the tabernacle, whither the cloud came down, when the Lord spoke to them.

{leprous} Miriam, and not Aaron, is leprous, because she was first in the fault, and (it may be) also a mover of Aaron to it; or more passionate and peremptory in her reproofs of Moses, or reproaches against him than Aaron was.

V. 12. {As one dead} As excluded from human society by the law of separation of lepers (Lev. 13:46), and so in respect of society, as dead and out of the world.

{half consumed} As a child half consumed by the corruption and rottenness in his flesh, is a very loathsome thing to look upon, when he is newborn, so is a leper.

V. 14. {spit in her face} In his displeasure (Heb. 12:9), the face is the subject of beauty or comeliness, and when it is spit upon, it is made the seat of shame; and if spitting on the face be cause of shame, see (Isa. 50:6), and separation, much more if the heavenly Father cast contempt upon his undutiful daughter, and defile her face with such a filthy disease as leprosy, must she be ashamed to be seen, and so shut out of the society of Israel.

V. 15. {brought in again} Which was done without the ceremonial expiations, prescribed in the case of leprosy (Lev. 14), because her cure was as miraculous as her disease; and therewithal her restoring to society, as authentic as her separation from it.

V. 16. {In the wilderness of Paran} To which they passed from the wilderness of Sinai. There is a mountain called Paran, and that mountain, and the plain under it, might be called Paran, as by a more special name; but this part of Paran, the place of their pitching, was by an especial title called Rithmah (Num. 33:18). Of Paran, see annotation on (Num. 10:12; Deut. 33:2; Hab. 3:3).

CHAPTER 13

Verse 2. {Send} After the people had required it of Moses, as it is (Deut. 1:22), and Moses had consulted with the Lord about their motion, he gave order so to do. See on (Josh. 2:1).

{send thou} That is, Moses was to give them their charge and warrant from the Lord, verse 3, to take a survey of the land.

{of their fathers} That is, of the Israelites. See on (Gen. 42:11).

{shall ye send} The number being changed from the singular to the plural, we must understand Aaron as joined with Moses, or that the people were to make choice of fit men, and present them unto Moses, by him to be sent to view the land.

V. 16. {Jehoshua} His name before was Oshea, which signifies, to save, Jehoshua, he shall save, in Hebrew, which in Greek and Latin authors, is rendered Jesus, and therefore many of the ancient writers call Joshua, Jesus: this name might give him heart and hope of good success in battle, thereby to save God’s people, and destroy their enemies, as our JESUS did.

V. 18. {See the land} It is like they went not all together, but rather each man severally; or two and two, went to divers quarters, that with more speed, and less suspicion, they might make the discovery. See (Gen. 42:11).

V. 19. {Good or bad} As for situation, whether pleasant or wholesome, (or to the contrary) or for store, whether plentiful, or barren of fruit, of wood and water; and for the breeding of cattle, whether they were great or little, apt to miscarry, or usually prosperous: see (2 Kings 2:19), text and margin, and the 20 verse. This might be learned by inquiry, but not upon a sudden view. See the like legation (Matt. 11:2, 3).

V. 21. {Zin} Which was in the wilderness of Paran.

{Rehob} A city in the west part of the land of Canaan, belonging to the lot and tribe of Asher, and coasting towards Sidon (Josh. 19:28).

V. 22. {Hebron} Where Abraham, Isaac and Jacob with their wives were buried (Gen. 23:19 and 49:31). This was also called Kiriath-arba (Gen. 23:2).

V. 23. {between two} These two are thought to be Caleb and Joshua because they were most forward to commend the fruitfulness of the land: but what need two to carry one cluster of grapes? Answ. They might be best carried whole between two, though they were not too heavy for one to carry, yet one might be weary in carrying them far, since it is like they were great, and bigger haply than those which grow in some part of Asia, as big as a cow’s udder, or little child (Plin. lib. 14, cap. 1).

V. 27. {him} That is, Moses.

V. 28. {Children of Anak} Which were taken to be a generation of giants, verse 33.

V. 29. {Amalekites dwell} Not in the land of Canaan, but they so nearly border upon it, that they may hinder the Israelites’ passage into it, or be ill neighbors to them when they are in it: or they might be said to dwell there, if they lodged in their tents, pitched in a convenient place, to withstand the passage of the Israelites. This is spoken for discouragement, to which end they tell some very great untruths, verses 32, 33, and therefore we need not labor much to make good these words.

V. 30. {Caleb stilled} They began to murmur against Moses upon that report, and Caleb (who with Joshua) was of the number of the spies, pacified them (Num. 14:6).

V. 32. {eateth up} Meaning the giants were so cruel, that they spoiled and killed one another, and those that came to them; or they might by that imply, that the land was so barren, that with the great pains, and small return for their seed and tillage, the inhabitants were toiled out, and in a manner eaten up; or that the air was unwholesome, and so the people were destroyed by diseases.

V. 33. {Giants} See annotation on (Gen. 6:4).

CHAPTER 14

Verse 1. {Wept} That is, such as believed the lies of the spies, and were discouraged by them.

V. 4. {A captain} Their great passion puts them upon very mad motions, for who could conduct them back into Egypt? How could they be furnished with food in that desolate wilderness? Would God again rain down manna for rebels, or send quails to sustain them? And by what means would they pass the Red Sea? Would it again stand on heaps that they might pass on dry ground? God would not surely work any saving wonders for such desperate apostates, who thus returning toward Egypt, would deserve all the plagues of Egypt to waylay them, and overwhelm them.

V. 5. {fell on their faces} By such humility they might pacify their murmuring, especially it being public, before all the congregation, and with that gesture they might join in supplication to God, to pacify the people, and to spare them, that they might not be destroyed, as in verse 33.

V. 6. {Rent their clothes} See annotation on (Gen. 37:29).

V. 9. {bread for us} We shall as surely cut and kill them with our swords, as with our knives or teeth we cut the bread we eat, and shall root them out, as we eat up this: agreeable to that manner of speaking is (Deut. 31:42).

V. 10. {All the congregation} The greater number are most out of order.

{stone them} It is the condition of them, who would persuade in God’s cause, to be persecuted by the multitude, who through ignorance, inconsideration and unruly passions, (wherein they are examples and incitements to each other) mistake good men, and good meanings, to the danger of their lives, for whose safety they should sacrifice their own.

{the glory of the LORD} A bright cloud appeared signifying the especial presence of the Lord.

V. 13. {Then the Egyptians} The speech through height of passion is suspended, and may be thus supplied; If you destroy the people, the Egyptians will hear of it, and take occasion to blaspheme you, as verse 16.

V. 15. {as one man} Not caring for a multitude, more than for one single man; or destroying them as suddenly, as if so many heads had but one neck to be cut off at once.

V. 17. {the power} He desires mercy, yet wills God to declare his power; but he means, his mercy to the Israelites, and his power in assisting them to conquer the Canaanites.

V. 18. {by no means clearing} Moses pleading with God for mercy, brings in a description of God, set down by God himself (Exod. 34:6, 7), which he impartially repeats, because God in prayer would be spoken of in such manner; yet Moses while he sues for mercy to many, may hereby intimate an assent to God’s justice, if he please to exercise it upon some principal offenders in this rebellion; which if they were cut off, there might be more safety for the rest: or he might, by the words next following, intimate a deferring of God’s justice, until the third and fourth generation. Read (Exod. 32), which will clear this doubt, touching this mention of mercy and justice together. See on (Exod. 34:7).

V. 20. {thy word} In that he destroyed them not all nor presently, consuming the men by degrees, and sparing their children.

V. 21. {But as truly} Notwithstanding I show favor to the nation upon this your request, I will punish rebellion; and so by undoubted evidences of my justice, and mercy, and miraculous power, will fully show forth my glory throughout the earth.

V. 22. {ten times} That is, many times; a certain number for an uncertain, as (Gen. 31:7).

V. 23. {they shall not see} This commination is not made against all, but in probability, only, or chiefly against those men who were murmurers, betwixt the age of twenty, and fifty. See on (Num. 26:64).

V. 24. {Caleb} Joshua was joined with him; for though he be not mentioned here, he is verses 30, 38, and (Num. 32:12).

{another spirit} Caleb and Joshua were more faithful spies, and reporters, than the other ten; and were both more patient to suffer adversity, and more valiant to offer an assault upon the enemy.

V. 25. {into the wilderness} They are now come to Rithma Cades, so near the promised land, that only the mountains of Idumea were betwixt them, and it; and God bids them go back towards the Red Sea, as it were renouncing their conduct, because they desired a captain to bring them back into Egypt, verse 4.

V. 30. {I sware} Yet was not God forsworn, because he promised but upon condition, and the condition on the people’s part was obedience, as (Ps. 89:30, 31; Deut. 31:16, 17), and that condition was now broken.

V. 33. {forty years} Wanting five days; for they came out of Egypt the fifteenth day of the first month (Num. 33:3), and they entered into Canaan the tenth day of the first month of the forty-first year of their departure (Josh. 4:19), but in so many years so few days are not considerable. See annotation on (Num. 11:24).

{bear your whoredoms} That is, the punishment of your spiritual unfaithfulness, disloyalty, and disobedience, contrary to the duty of a wife to her husband; before you come into the promised land, you shall (for the wickedness of your revolts, and rebellions, that you may be punished in them) wander in the wilderness until your carcasses be there consumed. See (Num. 15:39; Deut. 32:17; Josh. 5:9; Amos 5:25).

V. 34. {My breach of promise} Because a covenant made upon condition betwixt two parties, when it is broken on the one side, cannot be whole on the other; which, speaking after the manner of men, may be called a breach of promise; though God be so faithful and firm in his promise, as that he will never break for his part, unless the failing of his people (for their part) set him free.

V. 37. {by the plague} Threatened, verse 12, or some other sudden vengeance from God.

{before the LORD} That is, at the place of God’s especial presence; see verse 10 (1 Chron. 13:10). Or, before the Lord. That is, they die such a death, as that it was evident God’s especial hand was with it, as the immediate execution of it.

V. 41. {Transgress} They confess they sinned by rebelling against God, but considered not they offended in going up without God’s commandment; for in that guidance or leading which he had appointed for them, he did expressly command that they should obey, and follow; and implicitly forbid that they should be leaders of themselves; much more was their wickedness to go up against the express prohibition, as they presumed to do, verse 44.

V. 45. {Hormah} Which name was afterwards given to the place. See (Num. 21:3).

CHAPTER 15

Verse 2. {Your habitations} In the land of Canaan, where you shall have fixed dwellings, and not wander nor dwell in tents, as now you do.

V. 4. {tenth deal} That is, the tenth part of an ephah, to wit, an omer; what that is, see on (Exod. 16:36; Lev. 23:13).

V. 4. {of flour} Which is offered only with the holocaust, or whole burnt offering, and with the peace offerings, but not with the sin offering, or trespass offering.

{Hin of oil} See annotation on (Exod. 29:40). The fourth part of a hin is forty ounces, that is, three pound and four ounces troy weight, reckoning twelve ounces to the pound; according to this, gold, silver, pearls, precious stones, electuaries, and bread are weighed.

V. 9. {three tenth deals} See the first annotation on verse 4.

V. 14. {so shall he do} If he be a proselyte, and embrace the same belief and religion with you. See on (Lev. 17:13).

V. 15. {One ordinance} One ordinance here, and one law, verse 16, are to be understood for matters of religion, wherein an Israelite and a stranger came under one rule (Exod. 12:49); for in civil matters there was much difference; for which, see (Lev. 20:44, 45, 46 and Deut. 23:20).

V. 20. {first of your dough} Which is made of the first corn you gather and bake; but not only was that to be given, (as some resolve) but as they were to set apart at least the fiftieth part of their harvest fruits, to be given in the name of the firstfruits unto the priests; so as often as they baked, they were to give a cake unto the priest, which was not to be sent to Jerusalem, nor were the firstfruits to be sent thither, but to be given to the priests, where they dwelled and performed some of their holy ministration. See annotation on (Num. 35:2).

V. 22. {if ye have erred} As by oversight and ignorance. See (Lev. 4:2, 13).

V. 24. {burnt offering} This bullock for a burnt offering, and the goat for a sin offering, are added to the ordinance (Lev. 4:13), for the sin of the whole congregation (Lev. 4:13).

V. 30. {reproacheth the LORD} For by this presumption, he makes as if God were an ignorant God, that did not know his wickedness; or a careless God, that would not; or an impotent God, that could not punish his rebellion (Job 15:25; Ps. 19:13).

{that soul} That is, that person. See on (Lev. 5:1).

{cut off} Either by the hand of the magistrate, where this presumption deserves death by the law; or by immediate vengeance from the hand of God, as (Num. 14:27).

V. 32. {gathered sticks} The sabbath in respect of cessation from works, was precisely observed in the wilderness; but so were not sacrifices.

V. 34. {not declared} But was it not declared what should be done, when it was expressly decreed that the sabbath-breaker should be put to death? (Exod. 31:14 and 35:2). Answ. First, though the law was a killing letter in the rigor of it, yet it might admit sometimes of favorable construction of necessity, which might make the offender capable of pardon. Secondly, (which is more certain) though there were a law to put to death a sabbath-breaker, yet it was not declared what manner of death he should die; and of that the question being proposed, the answer is made by declaring the kind of death he must suffer, which is set down in the next verse.

V. 35. {stone him} Capital punishments among the Jews were either, 1. By strangling; (which was not done by hanging, as some conceive, (though it seem otherwise, Deut. 21:22, 23) but by putting a towel about the neck of him that was to die, standing two executioners plucking the towel contrary ways until he were stifled; yet when execution was done; in some cases, viz. in the fourth of those that follow, the dead body was to be hanged up for a time for caution to others, for the time limited in the place forecited) or 2. By slaying with the sword; 3. By burning: or 4. By stoning: of these, the two last were most painful, and therefore inflicted upon the greatest offenders. This stoning may seem too severe a punishment for so small a trespass, but it may be it was done presumptuously, or with public scandal; however, it is not a light offense, (though many make little of it) to do needless works upon the sabbath day.

V. 38. {fringe} The fringe and ribbon on the border of the garment were helps to memory; so that when men looked on them, they might be admonished of their duty to God; which being upon the borders of their garment, or upon the four quarters, they could not, which way soever they went in company but be in the view of those that met or followed them. It is thought our Savior wore such, which was touched by the woman, who by a touch was cured of her disease (Luke 8:44). See on (Exod. 13:9).

V. 39. {after which ye use} That is, after those things which are the delightful objects of your hearts, and eyes, you go a-whoring; that is, you break your vows of loyal love and affection to me, who have married you to myself, and like whorish wives, prostitute yourselves to idols. See (Hos. 2:2 and 19). See on (Num. 15:3; Hos. 2:2, 19).

CHAPTER 16

Verse 1. {Korah the son} Being in the son of Izhar, he was cousin-german to Moses and Aaron; for his father Izhar was brother to their father Amram; compare this place with (Exod. 6:18).

{sons of Reuben} See annotation on verse 7.

V. 2. {before Moses} And not only before him, but (as it is in the third verse) against him and Aaron. This shows the boldness of their rebellion, that they were not afraid to begin it in his presence.

{men of renown} Men of note, and name, for their parentage, and parts; and now notorious for the abuse of them by an impious conspiracy and rebellion. See (Gen. 6:4).

V. 3. {Ye take too much} Too much state, too much power, too much honor, too much holiness, in appropriating those administrations to yourselves, wherein all the people might partake with you, and make as near approaches to God, and with as much acceptance, as you do, and therefore they may offer incense, and present their own oblations, and offer their own sacrifices as well as you; which may be probably collected from the prayer of Moses, verse 15, Respect not thou their offering; which, though it may be first meant of the incense mentioned in the following chapter, because they began their usurpation with that, yet it is like they meant to go on with the like intrusion into the priestly office in other services appropriate unto it. This presumption was not ended with Korah and his company, we see the practice of it in the present age among the people of several sects, taking upon them the preaching of the word, and ministration of the sacraments, and the exercise of ecclesiastical discipline, which belongs not to them.

{holy every one} They flatter the people, while they slander their governors, to stir them up to sedition against them; and their flattery ascribes that praise to all, which is to be found but in very few, the praise of holiness; perhaps because God required they should be so (Exod. 19:5, 6), and they promised they would be so, because of his especial presence among them.

V. 4. {fell upon his face} See annotation on (Num. 14:5).

{to Korah} As the ringleader of this rebellion, which he is thought to have raised out of indignation, and disdain, that Elizaphan (Exod. 6:18, 22), son of the fourth or youngest family of the Kohathites, was made a prince of his tribe (Num. 3:30), and that himself, being of the second family and his elder, was neglected. Compare (Exod. 6:18) with (Num. 3:30). And he exasperated Dathan, Abiram, and On, with this pretense, that they being of the tribe of Reuben the firstborn of Jacob, had more right to the supreme authority than Moses.

V. 5. {tomorrow} Tomorrow the Lord will manifestly declare whether he has made choice of us for his chiefest services or no, and whether he account all the congregation so holy, that they may come as near the altar as we, and offer sacrifices as well as we.

V. 7. {ye take too much} He lays the same fault to their charge justly, wherewith they wrongfully charged him: so did Elijah retort the accusation upon Ahab (1 Kings 18:17, 18).

{ye sons of Levi} Korah was a Levite, and he had others of his tribe of the same conspiracy, but Dathan, Abiram, and On, were Reubenites, verse 1.

Verse 8. {ye sons of Levi} He addressed his speech principally to Korah captain of the conspiracy; yet so, as that what he said to him concerned all of them; and therefore though he began with Korah in the singular number, he presently turns his speech unto the plural.

V. 9. {seemeth it a small thing} The lowest degree of peculiar service unto God, is a great honor to the sons of men, though men of renown, verse 2. So that he that was in dignity a king, disdained not the office of a doorkeeper in the house of the Lord (Ps. 84:10).

V. 10. {near} Nearer than the other tribes, to do service at the tabernacle; though not so near as the priests, to offer sacrifice to God; for the Levites were to minister unto the priest, the priest unto God by offering incense, verse 40, and sacrifice: See (Num. 18:2, 3, 7).

V. 11. {against the LORD} See annotation on (Exod. 16:7).

{what is Aaron} What has he done, what has he assumed, but what the Lord has put upon him? And what is he in comparison of him? If you take offense at the settling of the priesthood upon Aaron, and his posterity, it is God’s doing, not Aaron’s, and what is he to God?

V. 12. {Moses sent} Korah was present with Moses, and he sent for those conspirators, who were absent, to wit, Dathan, Abiram, and (it is like) On, named in the first verse, though here he be not.

V. 13. {with milk and honey} That which Joshua and Caleb said in commendation of the land of Canaan (Num. 14:8), they speak in the praise of Egypt; and so both ungratefully, and presumptuously they prefer the land of their cruel bondage, before that of God’s gracious promise.

V. 14. {put out the eyes} Will you make them that searched the land believe that they saw not that which they saw, or make us so blind, as not to see how you have deceived us, in promising us plenty in a fruitful land, and leading us up and down in a wild and desolate wilderness, where there is neither milk nor honey, but an extreme want of all necessary sustenance? And will you not only afflict us with famine, but domineer over us with pride, as if you were not a brother, or companion among us, but a prince over us?

V. 15. {neither have} He refutes their objection, by alleging his moderation and equity toward them, neither taking any of their goods from them, nor doing any hurt to them; which is not their manner who usurp authority over others, or who have it and abuse it. See the like (1 Sam. 8:11 and 12:3; Acts 20:33).

V. 16. {before the LORD} At the door, or entrance of the tabernacle.

V. 19. {all the congregation} That is, that were of their faction.

{glory of the LORD} Shining in the cloud over the sanctuary; see verse 24, and (Num. 14:10).

V. 21. {consume them} Society with sinners is dangerous to the godly (Gen. 19:15), and separation of the godly is dangerous for the wicked (Gen. 19:22). See (Jer. 51:6; Rev. 18:4).

V. 22. {one man sin} Meaning Korah the principal incendiary, who inflamed all the rest into a heat of rebellion; in comparison of whose wickedness all the rest were in a manner innocent.

V. 24. {and Abiram} On here again must be understood, though he be not mentioned, as verse 1.

V. 26. {in all their sins} That is, punishments; by a figurative speech, whereby the cause is put for the effect; and so near of kin is the guilt of sin, and smart of pain, that one term may stand for them both. See (Num. 18:32 and Gen. 4:13), text and margin, and chapter 18, verses 1 and 32 of this book.

V. 29. {if these men} Moses engages the truth and honor of his office upon a miracle to be wrought for the ruin of presumptuous rebels, and that presently to come to pass, verse 5, in the sight and view of many hundred thousands of peoples; an undoubted evidence of God’s concurrence with the ministry of Moses, and therewithal an undoubted assurance of the divine truth of Moses his writings.

V. 31. {as he had made} Moses had no sooner spoken the word, but God made it good by his deed; at once avowing Moses and Aaron’s authority and integrity, and avenging his own and their cause, in the just and miraculous punishment of the conspirators’ impiety.

V. 32. {their houses} That is, their families, or households, for they had no houses in the wilderness, but only tents; or their tents and what was in them; see (Josh. 7:15, 24).

V. 33. {all that pertained} Little infants not excepted; who though not guilty of their sin, were taken in their snare; their parents being punished in them, in whom their memory might have flourished, after a well-led life, and natural death: and though they were little, they had sin enough in their nature to deserve the shortening of their lives; yet God, while in justice he killed their bodies, might in mercy save their souls. See (Num. 26:10, 11).

V. 35. {that offered incense} Usurping the priest’s office, they are punished by fire wherein they offended. See annotation on (Lev. 10:2). By the fire of the Lord’s altar, whence they kindled the incense of their censers. See on (Lev. 10:2). It is conceived and probably that Korah was not one of those that were swallowed up, verse 32, but one of them that were burned.

V. 37. {scatter thou the fire} That is, the fire of their censers, as showing that the Lord rejected it.

{hallowed} That is, separated from common uses, the reason is rendered in the next verse, because they were offered before the Lord.

V. 38. {a sign} Or memorial of God’s judgment against the presumptuous conspirators; and of his vindication and clearing of the innocency of his most faithful servants. See (Num. 26:10; 2 Pet. 2:6).

V. 40. {no stranger} All the Levites (except the sons of Aaron) were strangers in respect of the priest’s office, or service, and in respect of the Levites’ office, all the other. See upon (Num. 1:51).

{as Korah} In usurping an office, or service, without the warrant of a lawful calling unto it, and doing it in other manner than the Lord allowed it.

V. 41. {But on the morrow} In this murmuring of the people so soon after such a miraculous judgment, both by destroying fire from above, and a devouring vengeance from the earth below; the Devil may be thought to set himself against God, as the enchanters of Egypt did against Moses (2 Tim. 3:8), to make the contumacy and rebellion of the people a miracle, as well as God’s judgment upon the rebellious.

V. 45. {consume them} There were two deadly plagues before; the swallowing up of Corah, and that which appertained to him, verse 32, and the burning of those conspirators which offered incense, verse 35, and now a third is threatened, and in part executed, verses 45, 46, for murmuring against Moses and Aaron, and charging them with murdering the people of the Lord, verse 41.

V. 46. {from off the altar} For it was not lawful for that purpose to take of any other fire, but that on the altar of burnt offerings; see (Lev. 10:1, 2).

V. 47. {put on incense} Incense was to be offered only upon the altar of incense in the tabernacle; but this was done as upon an extraordinary occasion, so by extraordinary warrant of divine inspiration.

V. 48. {between the dead and the living} The plague seems to have been a present and speedy pestilence, going along among the company, as fire in a field of corn; so Aaron standing betwixt those that were already dead, and those who yet alive were in greatest danger of present death, by his mediation (wherein as high priest he represented Christ) pacified God’s wrath, and stayed the plague that it proceeded no further.

CHAPTER 17

Verse 3. {Aaron’s name} Why not Levi’s name, as well as Reuben’s, Simeon, etc.? Because the question was not so much whether the tribe of Levi should minister unto the Lord, as whether the priesthood should be settled on Aaron, and his sons.

{rod of Levi} Though Aaron’s name were written on a rod, it was not that rod which he used in working miracles, but an ordinary rod, like those of the other tribes; for so the buds, and blossoms, and almonds that came out of it, might appear more miraculous: yet some think it was the same miraculous rod used in miraculous operations before Pharaoh, because that was laid up before the Lord (Num. 20:9), and that rod which was laid up before the Lord, was Aaron’s rod that budded (Heb. 9:4), unless there were two rods laid up, and but one expressly mentioned.

V. 9. {before the testimony} See on (Exod. 16:34 and 25:16).

V. 6. {twelve rods} There is usually twelve tribes without that of Levi, and with him there was thirteen, chapter 1, but then Joseph is divided into two, which here, though two was to be reckoned but for one, yet some conceive there were twelve rods besides the rod of Aaron, though it cannot be gathered from the Hebrew text.

V. 7. {of witness} Or, testimony. See on verse 4.

V. 8. {for the house of} To declare that God did choose the house of Levi, to serve him in the tabernacle; and since it is called the rod of Aaron, it notes the preeminence of the priests, the sons of Aaron, above the other Levites.

V. 8. {almonds} A miraculous spring, for a dry rod to bring forth buds, and blossoms, and fruit, and all at once, or all within a very little space.

V. 10. {against the rebels} That others presume not to usurp the office of the priesthood, as Korah and his company had done; for (when the judgment by fire, and swallowing up of the earth, being out of sight would be out of mind) that rod would be of ready use to correct the presumption of those that would adventure upon the like in after times; and it might prove a bar to keep them back from such overbold undertakings.

V. 12. {all perish} So many sorts of death, by the sword, by fire, by the opening of the earth, by the pestilence, making quick riddance of so many, will (if it hold) in a while leave none of us alive.

V. 13. {anything near} Extreme fear makes them aggravate the danger above measure; or else they meant it only of such as being no Levites, make too near approaches to the tabernacle, or meddle with holy things, without sufficient warrant for that purpose.

{with dying} The words are a passionate expostulation with God, in sense thus; Will you not, O God, withdraw your indignation from us, until by killing, you have consumed us? And such an interrogation is virtually an ardent deprecation of danger, as (Ps. 85:5, 6; Isa. 64:12).

CHAPTER 18

Verse 1. {Bear the iniquity} I speak to you that be priests, not to the Levites; if you trespass in anything concerning the ceremonies of the sanctuary, or your office, or suffer any one to usurp the service of my sanctuary, against mine order, or to make nearer approaches to any holy thing than I permit, the offense shall be imputed unto you, and you shall be punished.

V. 2. {of witness} See annotation on (Num. 17:4, 7).

V. 3. {thy charge} Touching the services of the sanctuary.

{and the charge} Of the tabernacle, as it is distributed among them, chapter 3.

{nor you} To suffer others to offend, whom we may hinder, is to be guilty of their sin, and liable to their punishment.

V. 4. {a stranger} See annotation on (Num. 16:40).

V. 7. {within the veil} Of the sanctuary, for the inferior priest; within the veil of the Holy of Holies, for the high priest.

V. 8. {by reason of the anointing} That is, of the service or office, to which by anointing you are consecrated.

V. 9. {from the fire} That which was not burned by way of oblation to God.

V. 10. {most holy place} That is, for eating; for that which was indeed the most holy place, or the Holy of Holies, was within the second veil of the tabernacle, into which none might enter but the high priest, and he only once a year, not to eat, but to make a solemn atonement; but among the places where men might eat, some were held holier than others, as Jerusalem is called the holy city (Matt. 4:5), where the Passover was eaten, though in private houses; and in respect thereof, and of any part of the camp, the priest’s court was the most holy place for eating.

{male} Of the sin offering and trespass offering only males might eat, but to the peace offerings women were admitted (Lev. 10:14; Deut. 12:18 and 16:11).

V. 13. {first ripe} The firstfruits and tenths are distinct tithes of different revenues of the sanctuary, the tenths are better known than the firstfruits, therefore of these it is to be observed, that they are of four sorts; first, a sheaf of the first ripe corn presented the second day of the feast of unleavened bread (Lev. 23:10). Secondly, two wave loaves at the feast of Pentecost (Lev. 23:17). Thirdly, a cake taken first out of their dough, before they made use of their weekly baking (Num. 15:21). Fourthly, in the month of September, when all their fruits were gathered in, they were to pay a part in the name of firstfruits of all their increase, before they served themselves with any of them; and this was paid not in the proportion of tithe one for ten, but one for forty at the most, and for sixty at the least, usually betwixt forty and fifty.

{clean} This limitation was observed, when any of the firstfruits were offered in sacrifice to God; otherwise if they were given only for the use of the priests, they might be eaten by any to whom he allowed them, whether ceremonially clean or unclean.

V. 14. {devoted} That is, separate from common use, and fit and profitable for the use of the priests; unless it be devoted as a sacrifice to God.

V. 15. {firstborn} See annotation on (Exod. 13:2).

{of unclean beasts} Some think the uncleanness here mentioned, is not in respect of kind, as the horse, and mule; but in respect of accidental quality, as when a sheep is blind, or lame: but it is more probable, it is to be understood of both.

V. 16. {redeemed} That is, of mankind, not of other creatures.

{a month old} The firstborn might be redeemed of this law before the mother was purified, viz. before the fortieth day; though commonly their redemption was deferred till then.

V. 17. {Holy} That is, appointed for sacrifice, and therefore not to be redeemed from death.

V. 19. {of salt} That is, sure and stable; because salt makes things to keep or last long without corruption. See on (Gen. 19:26; Lev. 2:13).

V. 20. {in their land} In the land of the Hebrews your brethren.

{I am thy part} You shall set your heart upon me, as your most precious portion and inheritance; I will make sufficient provision for your maintenance, though you have not a particular share of land, as other tribes have. Or, I am thy part, that is, I will engage myself for your supply, and you shall have allowance out of my portion. See (Josh. 13:14, 33).

V. 21. {Levi all the tenths} All the tithes were paid to the Levites, not to the priests, and out of them the Levites paid a tenth to the priests (Neh. 10:37, 38). See verse 26 of this chapter.

V. 22. {bear sin and die} Disobedience to God, though in a small matter, brings deadly danger upon man.

V. 23. {they shall bear} See annotation on verse 1.

V. 27. {as though it} As profitable, and acceptable as the fruit of your own ground, or vineyard, had you an equal portion with the rest of your brethren.

V. 28. {to Aaron the priest} That he may make distribution thereof among the priests.

V. 29. {out of all} The Levites were not only to pay a tenth out of their tenth to the priests (Neh. 10:37, 38), but the tenth also of other things, as of the suburbs of those cities (which belonged to them) reaching from the walls to a thousand cubits round about (Num. 35:4). The tribe of Levi was so much less than any other tribes, that they were every one of them three or four times greater (Num. 3 and 4), yet they had the tenth of all, verse 21 of this chapter; so that though they were fewer in number, they had more means or maintenance than any other tribe: the priests who were now but two (of full age) besides Aaron, had the tenth of the Levites, who were 8,580 (Num. 4:48), and this was about the hundredth part of the profits of above six hundred thousand men: moreover they had firstfruits of the yearly increase, which at least were a sixtieth part, which was more than the tenth; they had also votive, and freewill offerings, redemption money of persons, and things devoted unto God; the firstborn also of oxen, sheep, and goats in kind; together with the sin offering, and trespass offering, they had the firstfruits of the bread of the families of the people; and of whole burnt offerings they had the skin; yet more, they had some cities and suburbs; and whatsoever oblations they had, they were all of the best. See (Jer. 31:14).

V. 30. {heaved the best thereof} That is, given the best for a heave offering.

V. 31. {In every place} Some tithes, as common things, might be eaten in any place; such were these: but some were limited both for place and persons, verse 10.

V. 32. {bear no sin} See annotation on (Num. 16:26).

{neither shall ye pollute} By giving the worst things unto the high priest, having received of the best sort from the people.

CHAPTER 19

Verse 2. {Ordinance} According to the law and ceremony you shall sacrifice the red cow; this heifer, as a beast without blemish, holds conformity with other sacrifices, (as they with Christ, whereof they were figures) for he was without blemish or spot of sin (1 Pet. 1:9), but as red, and free from the yoke, it differed from other sacrifices; yet agreed more with the antitype Christ, who was covered with his own blood, issuing from the many wounds on his head and body: and in that the heifer was to be free from the yoke, it was because being destinate for a sacrifice of expiating of sin before God, it was not fit it should first be employed in the service of man; and it noted Christ’s freedom from the yoke and bondage of sin, as it is phrased (Lam. 1:14), and from subjection to men (Matt. 17:26, 27; John 10:17, 18).

V. 3. {without the camp} Because she was to be sacrificed for the sins of all the people; and therefore being figuratively under the guilt of so great iniquity, it was held very unclean; insomuch that the priest that killed her, and he that burned her, were to be unclean until the evening. And if we consider this sacrifice as a type of Christ, as it was, it holds conformity with him, who suffered as a malefactor without the gate of Jerusalem (Heb. 13:12), as malefactors did without the camp (Lev. 24:14), and as bearing the guilt of all the Israel of God (Isa. 53:6), and yet in himself the Holy One of God (Acts 2:27).

{one shall slay} It is not said the heifer should be slain, or burnt, verse 5, and for the word one, though it be not in the Hebrew text, yet it is supplied in the translation for the congruity of the sentence which runs better in sense with it than it would do without it. It seems it was not Aaron the high priest that was to do it, but rather Eleazar, to whom the heifer was presented, by whom it was brought without the camp, and the blood sprinkled, verse 4, and who was next in dignity to Aaron (Num. 3:32), and at this time the number of inferior priests (besides them) was very few, if it were a number, for some think they were but three that were of full age; yet in that it is said, shall slay her before his face, (that is, Eleazar’s face,) it appears to be some other, and not Eleazar; so also do the words [in his sight, verse 5] import.

V. 4. {before the tabernacle} That is, turning his face toward it; though being out of the camp, he were a good way from the tabernacle.

V. 6. {scarlet} By that deep red color is sometimes signified the great guilt of sin (Isa. 1:18), especially of cruelty and bloodshed (Isa. 1:15, 18), the blood of Christ washing away that guilt; and though red itself, yet making the sinner white (Rev. 7:14).

V. 7. {the priest} That is, Eleazar, signifying that uncleanness cleaves to the most holy actions of the most holy persons (Heb. 7:27, 28).

V. 8. {he that burneth} That is, an inferior priest.

V. 9. {clean place} Where no dead carcass, dung, or other filth was laid; as on the contrary the stones, rubbish, and dust of a leprous house were to be put in an unclean place (Lev. 14:40, 41), whence the ashes were yearly to be distributed into the cities of Canaan, and so kept, that they might be in readiness for general use.

{it shall be kept} That is, the ashes, (for in the Hebrew the word is in the singular number) or part of the ashes shall be kept to mingle with water: See verse 17, and (Heb. 9:13).

{a water of separation} Because they that were separated for ceremonial uncleanness were sprinkled with it, and made clean by it (Num. 8:7), from a ceremonial pollution. It is also called holy water, because it is ordained to a holy use (Num. 5:17), and used in a holy manner.

V. 12. {with it} Some think the water of separation, which some think did not serve only to purge the uncleanness contracted by touching the dead: others extend it to all ceremonial uncleanness whatsoever.

{third day} He was to be sprinkled with this water of separation the third day after his pollution was known, and the seventh day, verse 19, and if he omitted sprinkling on the third day, he had no benefit by the second on the seventh day; yet the first sprinkling might be, (if the third day were omitted) on the fourth or the fifth day, and yet stands as for the third, and from thence he must expect the seventh day so much the later, as it was longer before he had his first sprinkling.

V. 13. {cut off} So that he should not be esteemed to be of the holy people: but as a polluted and excommunicated person: some hold that if it were known, he was to be put to death by the sentence of the judge, if unknown by the judgment of God; except in case of ignorance. For thus if any one touched any unclean thing, and knew it not, he was (when he knew it) to offer a sacrifice for it (Lev. 5:3, 6).

V. 14. {all that is in} By this precise ordinance touching the dead, a caveat was given against all guilt of blood: for if to come into the place where a dead man lay, rendered a man unclean, how unclean must he be, who made a living man a dead carcass by a murderous act? See (Gen. 4:10 and Isa. 1:15; Num. 31:19).

V. 15. {open vessel} Which takes in the air of the tent ceremoniously tainted, or unclean, when they left dwelling in tents; the same law in proportion served for houses, at least for the room or chamber where the dead was laid, or through which he was brought.

V. 18. {a clean person} One of the priests that is clean.

V. 19. {wash his clothes} Because he had been among them that were unclean, or else had touched the water wherewith another had been sprinkled, verse 21.

V. 20. {purify himself} By undergoing the ceremony of purification, for he was rather passive than active in it.

{cut off} See annotation on verse 13.

V. 21. {wash his clothes} See annotation on verse 7.

{toucheth} Except for the ordinary and legal use of cleansing others by it from ceremonial uncleanness.

V. 22. {until even} He that touched an unclean thing was to be unclean seven days, verse 14, but such a person or thing touched at the second hand by another, could make him or it unclean but until even.

CHAPTER 20

Verse 1. {Of Zin} Some read Sin, as the vulgar Latin, but corruptly; for it is not the same word, as the difference of the first letters show, for the former is written with Samech, this with Tsadi; nor the same place mentioned (Exod. 16:1), where it rained manna, for that was but the eighth mansion, that is the thirty-third, but as some reckon it, the twenty-third. See (Num. 33:36).

{first month} This was the first month of the fortieth year after their departure out of Egypt; their next removal was from Kadesh to Hor, which seems to be in the same year when Aaron died, and he died in the first day of the fifth month of the fortieth year, after the children of Israel were come out of the land of Egypt, as is expressly said (Num. 33:38), so that from this chapter to the end of Deuteronomy, are described the passages of the fortieth or last year of the journeying of the Hebrews in the wilderness.

{Kadesh} As this was another desert from Zin in the eighth mansion, so this was another Kadesh than that which is called Kadesh Barnea, for Kadesh Barnea was in the southern confines of the land of Canaan; but the Kadesh here spoken of, was (though southward also) far off, in the confines of Idumea or uttermost border of the king of Edom, verses 14, 16 of this chapter.

{Miriam died} The sister of Aaron and Moses, she died four months before her brother Aaron, when he was of the age of one hundred and thirty years, and about the year of the world 2524.

V. 5. {wherefore have ye} This people was very prone to murmur against their governors, and that most of all in the cause and quarrel of the belly, when they wanted provision of meat and drink, and the verse shows the wilderness wanted both; and they wanted patience to keep the peace with their superiors; O how unquiet a thing is war, which causes famine, and by that wherein it ends begins new brabbles! See Joseph of the Wars of the Jews, lib. 6, cap. 11.

V. 8. {rod} It is not certain whether this was Moses his rod wherewith he wrought wonders in Egypt, and smote the rock in Horeb (Exod. 17:5), (although some without doubt affirm it was that) or Aaron’s rod that budded, and brought forth almonds, and was laid up before the Lord in the sanctuary (Num. 17:8, 10), but the difference is not great, the miracle lies not in the rod, or the relation to Moses and Aaron, but in the power of God. See on (Num. 17:3).

V. 8. {Speak} Command it to give water.

V. 10. {must we fetch} By this question he seems to bewray some distrust of such a supply of drink, as he did of supply of flesh (Num. 11:22, 23), and what is probable of him by this verse is charged upon him and Aaron both, verses 12, 24. The errors of Moses in this particular passage are conceived by some to be 1. His immoderate anger: 2. His speaking to the people, when he should have spoken to the rock, verse 8: 3. His smiting of the rock, when he should only have spoken to it with the rod in his hand, or stretched the rod towards it; and smiting it twice as in a pang of passion; but others excuse him, and say, he did not know whether God promised water upon condition the people would cease from murmuring: but the next words show that both he and Aaron were in fault.

V. 12. {ye believed me not} They did not doubt of the power of God whereof they had sufficient evidence, even for such a miracle as this (Exod. 17:6), nor of his will; but in regard of the willfulness and murmuring of the people unworthy to be supplied in such a miraculous sort, and in this doubt and displeasure at the people something was too passionately said or done which might occasion or confirm incredulity in them. See (Ps. 106:32, 33).

{Sanctify me} That is, honor me, because God is most to be honored for his own holiness, and by the holiness of men, which consists in believing his word, and obeying his command.

{which I have given} By which is not meant the whole land of Canaan, but that which was beyond Jordan in their passage out of Egypt; for then they were in that part on this side Jordan, which was given to the tribe of Reuben and Gad, and half tribe of Manasseh.

V. 13. {Sanctified in them} That is, in Moses and Aaron by showing himself mighty, and maintaining his glory, which shines most in holiness, for his power is a holy power; his wisdom is a holy wisdom; his justice a holy justice; and so he gets himself honor above all potentates, cruel tyrants, crafty politicians, and unjust judges.

V. 14. {thy brother Israel} Because Jacob (of whom came the Israelites) and Edom (of whom came the Edomites) were brethren. See on (Gen. 36:40).

V. 16. {an angel} Which conducted them in their way by the cloud and pillar of fire: yet some by this angel or messenger, understand Moses.

{in Kadesh, a city} Or at Kadesh, that is, hard by it, in that part of the desert which is so near it, that it takes the name from it (Num. 33:36).

V. 17. {neither will we drink} As yours, but when we have made them our own by paying for them, verse 19.

V. 18. {lest I come} A threatening denial, as if he had said, Do not pass by me lest I come, etc., or, if you offer to pass, I will resist you with the sword.

V. 21. {turned away} Went another way toward Canaan, fetching a compass about the land of Edom and Moab (Judg. 11:18), and so passed not the next way through his land, as they desired, but through the coast that bordered upon it (Deut. 2:4), which was a way rather round about, than through it. See on (Deut. 2:29).

V. 24. {ye rebelled} Why then was not Moses as well as Aaron doomed to death, since both are charged with the same sin, verse 12, and it is said of both, it is said in the same place, that they should not bring the people into the promised land, verse 12. Answ. God prolongs Moses’ life a little further, yet so, as that he did but see the land from Mount Nebo (Deut. 34:4), where he died; and so of him, as well as of Aaron, was the prediction, verse 12, verified.

V. 26. {upon Eleazar} Who was to succeed his father Aaron in the priesthood, and so did his sons succeed him until the time of the judges, but then (for what cause it does not appear) the priesthood was translated to the posterity of Ithamar, the other son of Aaron (Joseph. lib. 1, Antiq. chap. last); but it never went quite out of his family; as Josephus says, Antiq. lib. 20, cap. 8, which is denied by Sigonius de Repub. Heb. lib. 1, cap. 2.

V. 28. {died} In the one hundred twenty-third years of his age.

{there} That is, in Mount Hor; and whereas it is said (Deut. 10:6), that he died in Mosera, the answer is, that Hor and Mosera are the same place, for Hor is a hill in Mosera, which is the place round about it, and where the Israelites pitched (Num. 33:30 and 37), for when they had thence journeyed in the wilderness to and fro for forty years together, it is very like they came more than once to the same place.

CHAPTER 21

Verse 1. {The way of the spies} By that way which the spies (which searched the land in the second year of their journeying from Egypt, that is, thirty-eight years before this time) some understand it of the way which King Arad had sent spies to see which way Israel would go, who (by intelligence) had learned that they were returned from the Red Sea. See (Num. 33:40).

V. 2. {vowed a vow} Of vowing, see annotation on (Gen. 28:20). Of this kind of vow, see (Lev. 27:29).

V. 4. {the land of Edom} They were to compass it, (but not to pass through it) and destroy it, for so were they charged (Deut. 2:5), though by the name not of Edom, but of Seir, for so was Esau’s or Edom’s country called.

V. 5. {light bread} Meaning manna, which they account light, as if it had little substance in it for their nourishment, in comparison of the more solid and substantial diet which they had in Egypt; and which now by common use was to them as unpleasant as they thought it unprofitable. See (Prov. 27:7).

V. 6. {fiery serpents} So called, because those who were bitten or stung with them, were so inflamed with the heat thereof that they died. See (1 Cor. 10:9).

V. 8. {fiery serpent} That is, a serpent of the color of fire, as burnished brass is (Rev. 1:15; Ezek. 1:7). This was a figure of Christ, for as they that looked upon the brazen serpent lifted up upon a pole, were cured of the hurt they received of the fiery serpents, verse 9, so they that fixed the eye of faith on Christ, lifted up also (John 3:14), upon the cross, are cured of the biting or sting of that old serpent, who has many stings, which he shoots out like darts, and those darts are fiery (Eph. 6:16). See (1 Kings 18:4).

V. 13. {Arnon} Some take Arnon for a rock, some for a brook running betwixt the Moabites, and Amorites.

V. 14. {Wherefore it is said} These two verses import some miraculous conformity betwixt what God did at the Red Sea, and what he did at Arnon in the borders of Moab: what the former were we find (Exod. 14), for the latter there is reference made to a book which is not extant, or else latent; that we know not where to find it. See on (Josh. 10:13). Some say, that as the Red Sea served for a passage to the Israelites, yet drowned the Egyptians, so the high rocks at the brook of Arnon fell upon the enemies of Israel, and made a more easy and even passage for the Israelites; so the Jewish rabbins relate, and some Christian writers too easily believe them.

V. 17. {Spring up, O well} In the Hebrew it is Ascend; for fruitful springs bubble and rise up, like a seething pot.

{sing ye} You that receive the commodity thereof, give praise to God for it, or with respect unto it; or sing you at it, or about it.

V. 18. {the princes digged} That is, caused it to be dug; the principal men of the tribes, the chief magistrate, and chief minister smote the ground with their rods or staves, the ensigns of their dignity, (as Moses did the rock,) or with their journeying staves they began to dig, and God caused thereupon a well to spring up as water issued out of the rock (Num. 20:11), or they dug places to receive the water that came out of the rock (2 Kings 3:16, 17).

{of the lawgiver} The Lord himself (Isa. 33:22), or Moses under God.

V. 24. {Jabbok} The name of a river rising out of Arabia, and watering the region of the Ammonites.

{strong} For the people were tall and strong like giants (Deut. 2:20).

V. 26. {of the Amorites} For if it had been the Moabites’, the Israelites might not have possessed it (Deut. 2:9), yet that which the Amorites had taken from the Moabites, the Israelites received and possessed, verse 31 (Num. 32:33).

V. 27. {in proverbs} A proverb made in scorn of Sihon king of Heshbon, (a city of the land of the Amorites, see Judg. 11:18, 19, over whom Sihon was king) which is part of the curse threatened to the wicked (Deut. 28:37). The proverb then used ran in these words [Come unto Heshbon, etc.] and those times.

V. 28. {a fire} That is, war; so called, because it is raised and pursued in heat of wrath, or, (as the common saying is,) with fire and sword. See (Jer. 48:45).

V. 29. {Chemosh} Who worshiped the idol Chemosh for a god. Chemosh was the idol of the Moabites (1 Kings 11:7), who was not able to defend his worshipers who took the idol for their father: some take this to be the idol Bacchus.

{he hath given} That is, the idol Chemosh has given those that escaped the sword, to be captives; which is ascribed to the idol by way of derision both of him and of the opinion of the people, who conceived there was such power in him. See (Judg. 11:24).

V. 30. {we have shot} Bragging words of Sihon and his party, concerning the conquest of Moab.

CHAPTER 22

Verse 1. {Plains of Moab} Once belonging to the Moabites, since to the Amorites, and from them won by the Israelites, and in their present possession.

{on this side Jordan} The plains of Moab where the Israelites now encamped are on the east side of Jordan and beyond that in respect of Canaan. See on (Deut. 1:1).

{by Jericho} Jericho was situate about seven or eight miles from Jordan, over against the place where the people pitched. See on (Num. 26:3).

V. 2. {Balak} King of Moab, verse 4.

V. 3. {Moab} The Moabites, or people of Moab.

V. 4. {Moab} The king of Moab, or the Moabites.

{of Midian} Who were the senate or governors of the Midianites; this people descended from Abraham by Keturah (Gen. 25:1, 2), but now having made defection from their faith, they take part with the Moabites their neighbors, and it seems also their confederates (Num. 25:17, 18). This Midian is not that which is situate toward Mount Sinai, where Moses kept the flocks of Jethro; but another Midian far off that place, near unto the Moabites; with these Midianites his neighbors does the king of Moab consult.

V. 5. {Balaam} The diviner or soothsayer (Josh. 13:22), proved to be a bad man by his following of enchantments (Num. 24:1), and by his desire to curse Israel, and by building of altars unto Baal, whereof in this and the next chapter; yet some take him to be a prophet (as he is styled, 2 Pet. 2:16) and a prophet of God, because God had such intercourse with him, and because he particularly prophesied of Christ to come, and because he speaks of God as his God (Num. 24:13), yet they acknowledge him a wicked man, for such may prophesy in God’s name, as well as in Christ’s (Matt. 7:22). See on (Josh. 13:22).

{river} Euphrates.

V. 6. {whom thou blessest} Either the king of Moab flattered him exceedingly, or God suffered his sorceries to prevail very much, as he did those of Simon Magus (Acts 8:9, 10), which they do the more, because they are the causes of many evils, which by evil spirits they bring upon men, and they sometimes take them away to seem good; and so the Devil does more hurt as an angel of light, than as the prince of darkness.

V. 7. {reward} Thinking to bribe him with gifts to curse the Israelites. See (1 Sam. 9:7).

V. 8. {this night} He takes time to consult with his devilish oracles, though he pretend the direction of a better spirit.

{as the LORD shall speak} Though he were a prophet of the Devil, he would seem to receive the revelation from God.

V. 9. {God came} Though the Devil be, to many, instead of God (2 Cor. 4:4), yet God will keep an overruling power in his own hand, and both reveal his mind to whom he will (Matt. 7:22), and restrain their wills as pleases himself.

{what men are} God puts this question, not that he needs information, but to draw from Balaam a ground of his treaty and proceeding with him, as he dealt with Adam (Gen. 3:9), and with Cain (Gen. 4:9).

V. 12. {God said} God warned him in a dream that he should not consent to Balak’s wicked request.

V. 16. {let nothing} The wicked seek by all means to promote their naughty purposes, though they know that God is against them.

V. 17. {great honour} He thinks Balaam’s ambition would be bribed with honor, though he were not so covetous, as to be won with rewards.

V. 19. {more} He knew he could do nothing without the Lord’s leave and help, yet he hoped that God might yield to him, and then for advantage and advancement he would yield to the king of Moab.

V. 22. {kindled} God granted his request in his wrath, being angry with his motion against his revealed will, verses 12, 13, 32, and for that (though God bade him) he went upon his own errand with a mind (for gain, or glory) to curse God’s peculiar people, whom he had blessed, verse 21. See (Num. 11:19 and 20).

V. 24. {the angel} Appearing to him the second time, in another place.

V. 28. {opened} God gave her power to speak; or the angel of the Lord formed his own words by the mouth of the ass, as the Devil did his by the mouth of the serpent (Gen. 3). So at this time the ass was wiser than her rider, though a prophet; according to that (1 Cor. 1:27).

V. 29. {a sword} The apostle charges this prophet with madness (2 Pet. 2:16). And it is plain his present anger was a fit of madness, or else the strangeness of the speech, being no less than miraculous, would have affected him with fear, and have made him as patient as his beast; but his fury was his frenzy, and in his fit he calls for a sword to be put into the hand of a mad man, to kill his ass for saving his life from the sword of the angel.

V. 31. {opened the eyes} For whose eyes the Lord does not open, they can neither see his anger, nor his love. The angel appearing in a visible shape to the ass, was not seen by Balaam, till the Lord opened his eyes, which (as to that object) were as shut or blind, though not to other things (Luke 24:16; Deut. 10:7).

V. 33. {slain thee} For you would have slain your ass, for going a little aside from your way, how much more do you deserve to be killed, for going so cross and contrary to God’s will!

V. 36. {border of Arnon} Near to the place where the Israelites were encamped.

V. 40. {offered oxen} Or slew oxen and sheep. Usually offering implies ritually sacrificing, though the same word be used also for killing only; and so the killing yet might be for a present to entertain Balaam, and the princes, and the elders of Moab and Midian together; and as sacrifices to God were attended and followed sometimes with feastings among men, so was it with idolaters, the Devil and his servants being apes in imitation of God, and his servants, for outward observances. See (Num. 25:1, 2).

V. 41. {high places of Baal} To a chapel built to Baal on Mount Abarim, which divided the Moabites from the kingdom of Sihon and Og. Idolaters set their sin on high, being no more ashamed to serve idols, than the godly to do service, or offer sacrifice to the true God. In the plain near this mount the people of Israel pitched their tents. See on (Josh. 13:17).

CHAPTER 23

Verse 1. {Seven altars} He builds altars to consult with God; he should first have consulted with God about the building of his altars.

V. 2. {Balak and Balaam} Among the Gentiles, kings oftentimes used to sacrifice, as did the priests.

{offered} It is not said to whom they offered; but it seems it was not to Chemosh, the god of the Moabites (Num. 21:29). But to the God that spoke unto Balaam, verse 4.

V. 4. {met Balaam} In some evident apparition, whereby he might know who it was that spoke to him.

{I have offered} He would not bribe God with sacrifices (as the king of Moab would do him with offers of reward, and worship) to turn the blessing of his people into curses.

V. 5. {thus shalt thou speak} As it follows, verse 8, etc.

V. 7. {of the East} Aram, or Syria, of which name there were divers countries, but this is that which was called Aram Naharam, or according to the Greeks, Mesopotamia (Joseph. Antiq. lib. 4, cap. 6). Both which words note the situation of it betwixt two rivers, and the rivers are Tigris and Euphrates. This Aram is in situation eastward from the land of Moab. See (Deut. 23:4 and Isa. 2:6 and on Josh. 13:22).

V. 8. {How shall I curse} How easy a thing is it to wag a wicked tongue? Yet without God’s will, neither king nor prophet can have so much power against his people: how easy is it for him to bind their hands to the peace, who so binds their tongues to the good behavior towards them, as to make them fall to blessing, when they would be cursing?

V. 9. {dwell alone} They shall have their religion and laws apart, not communicating therein with other nations (Esth. 3:8; Deut. 33:28).

{among the nations} Among the profane or idolatrous nations; severed from them as God’s peculiar people.

V. 10. {dust of Jacob} The infinite multitude of Jacob’s or Israel’s posterity are as the dust of the earth (Gen. 13:16 and 22:17).

{let me die} He would be like the godly in a happy death, but he cared not to be like them in a holy life; but his end is not like to be the same with theirs, who walked not in the same way with them (Prov. 11:7; Num. 31:8). See on (Ps. 116:15).

V. 13. {but the utmost part} Chapter 22, verse 41. There are the same words without the word but; the meaning is, that in his former prospect, chapter 22, he so saw the utmost part, and that he saw on each side, and the middle within; but here he had but a view of a part of the utmost part, and he would have him curse that in the name of the whole.

{not see them all} For being so many, as to be compared to the dust of the earth, too many for the fourth part of them to be counted, verse 10, the number might dismay him; therefore he must see but a part, and in that curse the whole.

V. 14. {Pisgah} Is a place of height or exaltation, and so is taken for a hill, in general; yet there was a hill in the land of Moab, called Pisgah in particular (Deut. 3:27 and 34:1).

V. 19. {hath he spoken} He has said I shall not curse, and if he said it, he will make me make good what he has said; and I cannot say more or less in this matter, than he is pleased to put into my mouth, verse 20.

V. 20. {to bless} The blessing as from Balaam was vain, because he was a wicked man; but as he was commanded by God to bless, so it was not vain, though he were a wicked man.

V. 21. {He hath not beheld iniquity in Jacob, neither hath he seen perverseness in Israel} The divers readings of these words, and the abuse of them to countenance some new conceits, tending to corruption in doctrine, and dissoluteness of life, has made the clearing of them somewhat difficult. If we should take them for the words of Balaam (as a wicked man loving the wages of unrighteousness, and desirous to curse where the Lord has blessed) we might pass them over without any great scruple, and not need we be solicitous to suit them with an orthodox exposition; but they are generally conceived to be the words, not so much of Balaam, as of the Holy Spirit, which overruled the spirit, at least the tongue of the mad prophet, and made him speak the wisdom of God in a mystery; which some heretical novellists would turn to a mystery of iniquity, supposing the meaning of the words to be: That God saw no sin at all in Jacob, nor any transgression in Israel. For refutation of which wicked gloss, we are to distinguish of the ambiguities of terms in this sentence, whereof the parts are, 1. The persons. 2. That which is attributed to them. 1. For the persons, they are two, God, and Jacob or Israel. For the first, there is no doubt, but the first word he, refers to God, called El, verse 19, and in the 21st verse Jehovah. 2. For the other person, it is noted by two titles, Jacob and Israel: for the great patriarch of that nation had those two names, and in this order, for he was first called Jacob, and afterward Israel, of which names you may read (Gen. 25:26 and 32:28), and the reason of them (Gen. 27:36 and 32:28). By both may be understood, either the person of Jacob or Israel, or his posterity; and the posterity may be conceived under a double distinction, the one as taken totally for the whole body of the people, or particularly for some eminent persons among their tribes: the other distinction is, that it may be taken subjectively or objectively; subjectively, as supposing Israel to be the subject in whom that evil is inherent; or objectively, that it is the object against which that is committed. This for the persons; now for the attributes, they are various, according to the difference of the persons, to whom they are ascribed; as to God seeing, and that may be interpreted three ways. 1. For a sensible apprehension; 2. For an intellectual contemplation; 3. For a moral approbation. Secondly, for that which is attributed to Jacob or Israel, all that is set down under two titles, iniquity and perverseness, of which the original words are to be explained, and for them, the former of them rendered iniquity is Aven, and Aven signifies, as Schindler shows (Pentaglot. col. 38), first of all, grief, sorrow, sadness (Gen. 35:18). Secondly, it signifies strength (Gen. 49:3; Deut. 21:17). Thirdly, violent strength, injury, injustice (with causeless grief also), and iniquity (Job 11:14; Prov. 30:20; Ps. 5:5). Fourthly, some take it for some heinous iniquity, for kind or for degree: in particular, for idolatry, and for an idol in particular (Isa. 66:3), as our translation has it, and so the Chaldee renders it, and Schindly (Pentagl. col. 39). But Arias Montanus translates it, vanity, and there may well be a communication of these two, for an idol is nothing in the world (1 Cor. 8:4), and so we find that Bethel when it had been the habitation of the golden calf (1 Kings 12:28, 29), and afterwards was called not Bethel, but Beth-aven, that is, the house of vanity (Hos. 4:15). The like sense is to be given it upon the same ground (Amos 5:5). The other word which is here turned perverseness, is Hhamal or Ghnamal, which signifies toilsome labor, or molestation of the body and mind, both passively (Ps. 25:18 and 73:5) and actively (Ps. 94:10 and 55:11 and 7:15), so according to the Greek version, and the French expresses it by extortion.

Now out of application of these distinctions, we shall deduce the explication of the words, which we will set down; first, by way of refutation of the false expositions that are put upon the text. Secondly, by setting down and asserting the true sense of it.

For the first, we say, that by Jacob or Israel in this place, is not meant the person of Jacob or Israel, the son of Isaac, the father of the twelve patriarchs, but the people or nation descending from him.

Secondly, that not some few of the better sort of the people are here meant, who as justified by faith, and walking with God, in a holy life, might be reputed righteous, as Enoch (Gen. 5:22), Noah (Gen. 6:9), Job (1:1), and Zachary and Elizabeth (Luke 1); but the body of the people, because they were the object, both of Balaam’s sight, and of Balak’s spite, whom he desired should be cursed.

Thirdly, it is not said, nor could be said, that these had none iniquity, nor that they were chargeable with no heinous iniquity, nor that they were free from idolatry, for they were guilty of heinous iniquity, of gross and brutish and bloody idolatry. See (Acts 7:42; Exod. 32:32; Ps. 106:37).

Fourthly, nor is the meaning, that God did not see that evil that was in them, or done by them: for though in a literal and physical sense, he does not see as we do, because he has not a body or organs or instruments of sense, as we have, yet he discerns all things better by his intelligence, than we do anything that is obvious to all our senses (Isa. 38:17).

Fifthly, not that God did take no notice of their wickedness; for he did so, and punished them for it (Deut. 32:27, 28 and Ps. 78:60, 61).

Sixthly, nor is it to be thought, that God having taken notice of their sins and chastised them for them, he forgot what they or himself had done: for though forgetfulness be sometime ascribed to God, as (Jer. 31:24) and elsewhere, and it be said of him, that he casteth the sins of his servants behind his back (Isa. 38:17), and into the depth of the sea (Mic. 7:19), by such expressions, we are to understand a gracious forgiving, not an oblivion or forgetting; for if God could be ignorant of anything, or forget what he has known, he could not be omniscient, as he is, knowing all things as he does (Heb. 4:13).

Seventhly, there is one interpretation more, which has a truth in the thing itself, viz. that God looking on his chosen through Christ, sees no more sin in them, than is inherent in him; for they are made the righteousness of God in him by imputation, as he was made unrighteous by imputation of their transgressions (2 Cor. 5:21). But this though very true in thesi, as to this text may be impertinent. This for the erroneous expositions of the words, now for the orthodox interpretation of them.

First, both the Hebrew word, Aven, which in our English translation, is rendered iniquity, and vanity, and Hhamal, or Ghnamal, which is expressed by transgression and perverseness, signify in their primitive sense, rather molestation, grief, wrong, violent strength, injury, misery, than sin, and so they are to be taken in this place.

Secondly, they signify passively, and so the meaning is not actively, that they do no evil, or wrong, or violence, or molestation to others, but that others shall not do anything to them; or that if they do, God will not so see it as to approve of it, but will set himself in their defense, by way of opposition, to the punishment of those that do oppose them, to oppress them (Ps. 105:14, 15).

Thirdly and lastly, the words may be expounded, either of the time past, present or to come, as if he had said, God neither has, nor can, nor will give up his people to the wicked will of their enemies, because he loves them, and because, should he desert them, and give them over to their enemies’ hands, they would exalt themselves, not only above his people, but against himself, and would break out into blasphemous brags of themselves, and reproaches of him (Isa. 36; Exod. 32:12).

V. 21. {the shout} That is, a valorous shout of a puissant king and his people, encouraging each other to the battle; and a victorious shout, as having obtained the victory in the battle.

V. 22. {an unicorn} Or, licorn as Pliny calls him, lib. 8, cap. 21, is a very strong beast (Job 39:10, 11), and armed with a dangerous weapon against any adversary (Deut. 33:17). There are two kinds of unicorns, the one is called Rhinoceros, which has a horn on his nose (Plin. Hist. l. 8, c. 20), the other on his head (ibid. c. 21).

V. 23. {against Jacob} Or, in Israel. None against Israel shall be of force, or take effect to do the posterity of Jacob, or Israel any hurt; or none in Jacob, or among the posterity of Jacob shall either need, or use such unlawful means, either of telling, or foretelling, or of effecting anything by devilish arts or means; as the Gentiles do; since they shall have God to consult with, and ready both to counsel them in doubtful cases, and to defend them against all their enemies.

{What hath God wrought} Men shall by way of wonder at God’s doing on their behalf, at this time, ask, What hath God wrought?

V. 27. {another place} It is an old superstition to ascribe the efficacy of religious services to places, and to think that God’s presence or power, admits of any local limitation, so that he is not present, or favorable, or powerful, as well in one place as another.

CHAPTER 24

Verse 1. {As at other times} His manner was till now to seek after enchantments; and when he turned from them to seek the true God, his service it is like had a smack of his old superstition, in the number of altars, and sacrifices, in their site or posture towards the points of heaven, in his gestures and set forms of words.

{towards the wilderness} Where the Israelites were encamped.

V. 2. {the Spirit of God} That is, an inspiration of prophecy, which is the operation and gift of God’s Spirit; for in such matters God may, and does many times reveal himself to wicked men, to whom any but saving graces may be imparted. Annot. on (Num. 22:9; John 11:15).

V. 4. {vision} Revelations by visions, are properly such as are when their eyes are open or awake, and revelations by dreams, when their eyes are shut or asleep; and yet those dreams may be called visions of the soul, when the eyes of the body are closed.

{eyes open} Heb. who had his eyes shut, but now open. This may be meant literally of the eyes of his body, according to the former notes; or figuratively of the eyes of his mind, which (though before this they were shut, seeing nothing at all of such future events) might be awake, albeit he was in a trance, as one asleep (Gen. 15:12; Dan. 8:17, 18, etc.).

V. 5. {thy Tabernacles} By these two words, Tents, Tabernacles, are understood movable houses; but the latter in the original, imports a vicinity, or nearness of abode.

V. 6. {Lign aloes} Or the aloes trees; an odoriferous and sweet smelling wood, or tree, growing in Arabia, and India. See (Ps. 45:8).

{as cedar trees} Commendable for their strength and growth, by the abundance of sap, in respect whereof they are called the trees of the Lord, and are said to be planted by him (Ps. 104:16), for things eminent in their kind are ascribed to him. See (Ps. 104:16), because he is most worthy of such.

V. 7. {pour the water} Plenty of water is here promised; and that is a great blessing on man’s habitation (Ps. 1:3 and 23:2).

{many waters} By waters may be understood people, as the word is expounded (Rev. 17:15), and his seed may be said to be in many waters, to note the numerous increase of it; according to the spawn, which is the seed of fishes in the waters.

{his King shall be higher than Agag} Or, taken away for Agag; and so it is understood of Saul, from whom the kingdom was rent for sparing Agag, whom by the Lord’s command he should have killed (1 Sam. 15:9, 10, 11).

{Agag} That was the ordinary name of the kings of the Amalekites, as Pharaoh of the Egyptians; and their kingdom then most flourished. See on (Esth. 3:1).

V. 9. {who shall stir} See Annot. on (Gen. 49:9).

V. 17. {I shall see him, but not now} This prophecy is of Christ his coming in the flesh, whom Balaam foresees that he shall see him, but not now, says he, not in this life, and not till Balaam rise again, and Christ come down again: or he prophesies this in the person of posterity; in respect unto the wise men (of his profession) of the east, who came from the east to worship Christ (Matt. 2:2).

{not nigh} Neither of his comings are nigh, but afar off.

{a star} Meaning Christ; at his first appearance he seemed little, like the star (Matt. 2:2) which brought the tidings of his coming (Matt. 2:2), though glorious (Rev. 22:16), but afterward his glory increased to the brightness of the sun (Mal. 4:2).

{Sceptre} See Annot. on (Gen. 49:10).

{corners of Moab} That is, from one side to another, round about; as the house supplanted in the four corners, is utterly ruined (Job 1:19). Some apply this to David’s subduing the Moabites and Idumeans (1 Sam. 8) whereof afterward; but it reaches far beyond his times, to the prevailing of the Christian religion, over pagan opinions and people.

{of Sheth} The word may be rendered, those who are behind; that is when Balaam turned his face toward Israel, verse 1, the eastern people were behind him, as the Amorites, and Midianites, etc., but if we take Seth for a proper name, as (Gen. 4:25), viz. for the third son of Adam, Abel being slain, the posterity of Cain drowned, by Seth may be understood all the race of Adam; but then the word destroy, belonging to the wicked, must limit the word all, only to all the ungodly of the world; or to the world of the ungodly, especially of the Edomites (1 Kings 11:15).

V. 18. {Seir also} Edom and Seir were both names of Esau and his posterity, and of his country: and he was called Seir, because he was hairy. See on (Gen. 25:30), as the word Sehir or Signir signifies; in that the commination is made in both his names, it imports assurance of the thing: and if we take the words with any other, but a verbal distinction, it may be this; by Edom may be meant the whole country of Esau; and by Seir, the place of his dwelling, his court where he kept his residence; and so the prophecy imports the total conquest over the Edomites, since not so much as the court or palace of Edom, which was most strongly fortified, and carefully kept, should keep out the power of Israel or Jacob; which was literally fulfilled by David (1 Chron. 18:13), but is chiefly to be understood in a spiritual sense, for a complete victory of the Israel of God over all their enemies.

V. 19. {of the city} The city of Seir, or some other city, or cities of note, which were adverse to the people of God; over whom Christ’s kingdom, shall universally and gloriously triumph.

V. 20. {first of the Nations} The Amalekites first made war against Israel (Exod. 17:8; 1 Sam. 15:2). Or Amalek was a principal nation.

V. 21. {the Kenites} Were a people mingled with the Amalekites (1 Sam. 15:6).

V. 22. {the Kenite} Or, Kain; which may either be the name of some famous progenitor, of whom the Kenites descended; or of some city of note where they dwelt; some take it to be meant of the posterity of Jethro (Judg. 4:11).

{Asshur} That is, the Assyrian shall carry the Kenites, and other people captives, as well as the Israelites; which came to pass, when Salmanasser king of Assyria carried the ten tribes away into his country, in the days of Hoshea (2 Kings 17:6), among whom the Kenites dwelt.

V. 23. {who shall live when} The calamity shall be so great, that a few shall survive it; or, who shall desire to live, when such a desolation shall come upon so many?

V. 24. {Chittim} Was the grandchild of Japhet; a people descended from him, is here meant, planted in Greece and Italy: for Alexander the Greek monarch, who is said to come out of the land of Chittim (1 Macc. 1:1), subdued the Assyrians and their successors, the Medes and Persians; and the Romans, who are Italians, often infested them, and finally overthrew them by the wars of Vespasian the emperor, and Titus his son: whereof see Josephus of the Wars of the Jews, especially the seventh book. See on (Dan. 11:30).

{Heber} The posterity of Heber, that is, the Hebrews, against whom the Greeks warred, and for a time prevailed: see Joseph. Antiq. l. 11, cap. 8.

V. 24. {he shall perish} Some expound it of the Jews, others of the descendants or offspring of Chittim, which is most like: for the Grecian Empire is overthrown by the Romans, and the Roman which came from Chittim, as the Grecian did, is much impaired by the papacy, and that usurping state and power is in a great part ruined, and the ruin of it shall be further accomplished (2 Thess. 2:8).

V. 25. {to his place} Homeward, but was killed in the way among the Midianites (Num. 31:8).

CHAPTER 25

Verse 1. {Shittim} This was the forty-second, and last mansion or resting place of the Israelites, in their passage toward Canaan out of Egypt. Sixty furlongs from Jordan.

{daughters of Moab} And of Midian also, verses 17 and 18.

V. 3. {Baal-peor} Baal of the idol of the Moabites which was on the hill Peor, or Phegnor (Num. 23:28), so called from the manner of the idol, worshiped upon that mountain; and the manner was such, that in it, both spiritual and carnal uncleanness met together, as vice and impudence. Heb. the God of opening, or nakedness: by which is meant the abominable and shameless idolatry of Priapus (Isid. Etymol. l. 8, c. 11).

V. 4. {heads} The capital offenders in that trespass; or the chief rulers, who gave way to such wickedness.

{against the Sun} Openly, in the sight of all, as Saul’s sons (2 Sam. 21:8), for example or caution or warning to the rest; for things that are so done, are said in the Hebrew phrase, to be done in the sight of the sun. See (2 Sam. 12:11).

V. 5. {Slay ye every one} Let him see execution done on them that are under his charge. See the like (Exod. 32:27).

V. 6. {one of the children} Named Zimri, verse 14.

{Midianitish woman} For fleshly abuse; which shows that spiritual and corporal whoredom are sister-sins.

{weeping} For the offense and punishment in the matter of Baal-Peor, verse 3.

V. 9. {twenty and four thousand} Of these, twenty and three thousand died by the immediate hand of God, and those are reckoned to twenty-three thousand, who fell in one day (1 Cor. 10:8), but besides these, there was execution done upon others, verses 4, 5, which might make up another thousand; and though it be said, that 24 thousand died of the plague; the word rendered plague; by the best interpreters of the original, may be read stroke, there died of that stroke of divine justice (for all was either of God’s bidding or his doing) twenty-four thousand; the lesser number taken away by man’s hand cast into the greater number, and so making up the total of twenty-four thousand, there is rather a subordination than a contradiction, for the lesser number is contained in the greater.

V. 11. {that I consumed not} Zeal of justice in the cause of God, is a means to procure God’s mercy to man.

V. 13. {everlasting Priesthood} The word everlasting, as the words forever, when applied to the ceremonial law, and priesthood, import neither a duration of time without end, or a perpetuity without interruption; for both the law and priesthood expired, when Christ, the end of both (prefigured by them) was exhibited, but a long continuance of time; and so it was in the high priesthood of Phinehas. The priesthood of Phinehas was an everlasting priesthood, for though for the failings of some of his successors it passed over to Eli’s family of the line of Ithamar and there continued for three or four successors. See on (1 Sam. 1:3). Yet afterward Eli’s race being corrupted, and the other reformed, it returned to the posterity of Phinehas again; which return began in David’s time who equally accepted of Abiathar of the posterity of Eli, and of Zadok of the stock of Phinehas (2 Sam. 15:35 and 1 Chron. 15:11), and was protected by Solomon when he put down Abiathar, and set up Zadok in his stead (1 Kings 2:11), and thus belonging to the family of Phinehas the son of Eleazar to whose family when it was restored, it there continued (as some make the measure) to the coming of Christ; but certainly it held out a great while, whether we consider the person of Phinehas, who was yet alive at the battle betwixt the Benjamites, and the rest of the Israelites (Judg. 20:28), or his posterity, who had a succession of the priesthood (except for the interposition forementioned) even after the captivity (Ezra 7:1, etc.), until, or very near the approach of our evangelical high priest after the order of Melchisedec (as our Savior is called, Heb. 5:6). See on (Num. 20:16; 1 Chap. 6:4).

V. 17. {vex the Midianites} Take them for your enemies, and use them as enemies, because they cunningly plotted to ensnare you in sin, and to bring you to ruin; he says not so of the Moabites (though they were very faulty in corrupting the Israelites, verse 2, which may be either in favor to Lot, Deut. 2:9, 19) or because Christ was to come of Ruth a Moabitess; or because they were not so full of malignity as the Midianites were, yet afterwards the Moabites never the better for any favor showed them, were severely chastised by David (2 Sam. 8:1).

V. 18. {beguiled you} Causing you to commit both corporal and spiritual fornication by Balaam’s counsel (Num. 31:16; Rev. 2:14).

CHAPTER 26

Verse 1. {After the plague} Which came upon them for their double pollution, by fornication, and idolatry, noted in the precedent chapter, verse 2.

V. 2. {Take the sum} This third numbering of the people (now in the limits of the land of promise) was for more commodious distribution and disposal of them in their several portions. See verses 53, 54 and (Num. 1:2).

V. 3. {near Jericho} Where the river in its course turns towards Jericho. See on (Num. 22:1).

V. 10. {a sign} Or monument of their wickedness and God’s justice, for warning to others (Num. 13:38).

V. 11. {died not} Neither by the fall of fire from heaven above, nor by the opening of the earth below; being either not guilty of their father’s transgression, or repenting of that guilt to their preservation. See (1 Chron. 6:22).

V. 12. {the sons of Simeon} (Gen. 46:10 and Exod. 6:15). There are six sons of Simeon numbered; but in this place, as also (1 Chron. 4:24), only five are named, for Obed the sixth is omitted, whereof the reason was, because he died without issue; and so without a family and a portion in the land of Canaan (Gen. 38:11 and 46:12).

V. 19. {in the Land of Canaan} Where Jacob sojourned before he went into Egypt (Gen. 37:1).

V. 36. {Eran}, or Edan As the name is varied, by reason of the similitude of the two Hebrew letters: Daleth and Resh.

V. 38. {The sons of Benjamin} They were ten (Gen. 46:21), of whom divers are here left out because perhaps they died, only five are mentioned; it is like the rest were dead without issue, or their posterity did not long continue. See on (Gen. 46:27).

V. 54. {Thou} That is, not Moses for he lived not to divide the land on the other side of Jordan; but he to whom the government of the people was committed after his decease, that was Joshua.

V. 56. {according to the lot} Verse 54 it is said, To many thou shalt give the more inheritance, and to few thou shalt give the less inheritance; which shows that the partition of the land was to be made with proportion to the people: how then was it to be divided by lots? Answ. Part of the land on the one side Jordan Moses divided (without lot) betwixt the children of Reuben and Gad, and the half tribe of Manasseh, beyond Jordan to them that come of Egypt (Num. 32:4, 5). The other part was by geometrical skill (as Josephus observes, Antiq. lib. 5, cap. 1) to be divided into nine parts and a half; which parts some conceive to have been made geometrically equal, yet so as that according to the fruitfulness or unfruitfulness of the ground, the proportion was more or less; whence Benjamin had more company and less land than other tribes; because his portion fell in a more fertile soil: but it may be the parts were unequally divided, and made proportionable to the tribes, that is, for the tribes of the greatest number the greatest portions and so descending by less measure to the least, according to the number of the tribes, and the goodness of the ground; after this division, equal or unequal, the lots were cast, and each tribe having taken his lot, if the division were in two unequal parts (unequal among themselves, but equal according to the proportion of the tribes) then it was both by proportion and by lot also, the Lord directing the lot to light according to the proportionable division before mentioned; but if the parts were equal, then at the lots being cast, and any one had less than sufficient, there was an addition made by estimation without lot, as to the children of Joseph (Josh. 17), so Judah having a large proportion partly by the favor of his lot, and partly by valor making himself more room by removing and rooting out the Canaanites, parted with some of his portion to the tribe of Simeon which needed an augmentation of measure in regard of their number. Or taking the first assignation of portions (after the general and geometrical division of the land) to be by lot, the subdivision into families might be by particular estimation and proportion, according to verse 54, and by that the measure being made as equal as might be, if yet any were not pleased to take his part by such a partition according to another’s discretion and appointment, they might have recourse to lots again and so to take their share by the disposition of God’s providence (Prov. 16:33), and so be quiet, occasion of strife being by that means cut off (Prov. 18:18). Now though the division at first were made into nine parts and a half (as has been said) yet the particular possession and acceptation of these parts was put off for some years; either because the first division was not thought, for want of fidelity or skill, to be rightly made, or because the Canaanites were not perfectly driven out from among them; there was afterward another survey and partition made into seven parts, for there were seven tribes which yet had not received their inheritance, and it was brought to Joshua in a book, concerning which he was by lot to make a distribution among the tribes, which yet were not accommodated to their content, whereof see (Josh. 18:6, 8, 9, 10).

V. 57. {of the Levites} The sons of Levi were eleven (Exod. 6:17, 18, 19; 1 Chron. 23), but here only eight of the principal families are mentioned, the rest might be omitted, because the Levites had not several portions in the land of Canaan, as the other tribes had.

V. 62. {from a month old} The other tribes were reckoned from twenty years old and upwards, as serviceable for the wars, from which the Levites were exempt; and they were reckoned from a month old, because they were taken in stead of the firstborn, who at that age were offered unto the Lord. See Annot. on (Num. 3:15). The number of the Levites is more here by a thousand than (Num. 3:39).

V. 65. {not a man} Wherein the verity of God’s prediction and commination was manifested (Num. 14:28), but it is to be understood,

{save Caleb} That is, of the tribes among whom the land of Canaan was to be divided, of whom not a man was left save Caleb and Joshua, but of the Levites there remained Moses, Eleazar, Ithamar, and it may be some more of those who were numbered at Mount Sinai.

CHAPTER 27

Verse 1. {Daughters of} Their names are set down (Num. 36:11) in another order than here; here according to their age, there according to their time and order in marriage.

V. 2. {at the door of the Tabernacle} Near unto the door of the tabernacle was Moses his tent, that the elders of the tribes assembled to consult with Moses and determine of matters of moment; or in fair weather they might meet in the court of the tabernacle, near the end of it.

V. 3. {in his own sin} His own sin is opposed to the sin of Korah, which was not only his own, that is, not confined to himself by his own sufferings, but had a malignant and deadly operation upon others for his sake; such a sin did not Zelophehad their father commit; he had his part in the common fault of murmuring upon the report of the spies, coming out of Canaan, and in that he died, and with him died the punishment of his sin, which was so his own, that his posterity should not suffer for that fault (Deut. 1:39).

V. 11. {Statute of judgment} According to which judgment shall be given in all cases of like kind in time to come. See (Num. 35:29 and 36:6).

V. 12. {mount Abarim} Abarim is a word of the plural number, and it is a continuation of divers hills together (Num. 33:47), whereof the tops or higher parts had several names; as Nebo, from whence Moses had his prospect into the land of Canaan; Sinai, from whence the law was given; Pisgah, where Balak, and Balaam offered sacrifice; Phegnor, where the abominable idol of the Moabites was worshiped; whereof see (Num. 25:3).

V. 13. {gathered unto thy people} See on (Gen. 25:8). On the top of the Mount Moses must die, not among the Israelites, lest they who honored him sometimes too little, being alive, should honor him at any time too much, when he was dead. Why he was not suffered to pass over Jordan into Canaan, see (Num. 20:12).

V. 14. {for ye rebelled} That is, obeyed not; for rebellion is put for the contrary to obedience, whether it be with contumacy or not. See (Isa. 1:19, 20).

{water of Meribah} There were two Meribahs, the one mentioned (Exod. 17:7), where the waters which came out of the rock at Horeb, are called the waters of Meribah, because of the chiding of the people for want of water; for Meribah signifies chiding or strife: at that Meribah Moses and Aaron are not charged with any disobedience, but at the other (which here and Num. 20:12, for distinction sake is called Meribah in Kadesh) they are blamed. What their fault was in particular, see Annot. on (Num. 20:10).

V. 16. {God of the spirits} Who is the Father of spirits (Heb. 12:9), and therefore best able to judge, whose spirit is most fitly qualified for the office of a captain, conductor, or governor of so great a people, and who can give him a spirit answerable to so great a charge.

V. 18. {Joshua} Moses had sons, yet of them God chooses none to succeed their father; haply because they were Midianites by the mother’s side, and not by both parents Hebrews, as Joshua was; and because God foresaw the defection of Moses’ posterity (Judg. 18:30), where we read of Micah’s graven image of the tribe of Dan, and of the idolatrous and superstitious service of that idol by Levites of the posterity of Moses, for so were Jonathan and Gershom; Jonathan, is called in the text forecited, the son of Manassah; but as some rather read, Moses, supposing the Jews inserted the letter Nun to make the word Manasseh; to preserve the honor of Moses; and in Arias Montanus, the letter Nun is set above the line, and the letters directly in the line without pricks, are the same with the name Moses.

{lay thine hand} By which he resigned up his office unto him; and withal, no doubt, he prayed to God to put his Spirit upon him; whence is that saying of the consecrating of Joshua (Deut. 34:9).

V. 20. {Put some of thine honour} Use him no more as a minister, or servant, nor let the people esteem of him as such a one; but commend him to the people as meet for the office, and appointed thereunto by God, and give up your authority to him, that he may be honored as your successor, though not in the same degree of honor which you have had (for Moses knew the mind of God immediately, but Joshua was to learn of the high priest, verse 21, see Deut. 34:10), so some of it will be sufficient to qualify him both for execution of his charge and acceptation with his people.

V. 21. {Urim} (1 Sam. 23:9). See on (Exod. 28:30).

{his word} That is, Eleazar the priest, having inquired of the Lord with the breastplate of Urim and Thummim.

{both he} That is, Joshua.

CHAPTER 28

Verse 2. {My offering} Many of the ordinances for God’s solemn service had been intermitted many years in the wilderness which now are repeated; both because the generation of men to whom they were first given, were now dead; and because now, being ready to enter into the land of Canaan, they were upon nearer apprehension of the possession of God’s promise, to be the more careful to keep his commandments.

{my bread} He means his sacrifices and oblations, because they served not only for his honor, but for the sustenance of his servants, whereof bread is the chief, and the showbread the chief bread. See on (Lev. 3:11).

V. 3. {This is the offering} In the twenty-third of Levit. the feasts were prescribed, but not the sacrifices belonging to them; here the sacrifices are particularly appointed.

{two lambs} Whereof see (Exod. 29:48, etc.).

V. 5. {meat offering} Which was an accessory sacrifice to the burnt offering, see (Num. 15:4).

V. 6. {in Mount Sinai} Until they came thither (which was 35 years after their departure out of Egypt) they offered no such sacrifices; and (as some say) none at all, of this daily sacrifice. See (Lev. 9:16).

V. 7. {strong wine} The word Shechar, here used, whence comes the word Sicera, is usually taken for strong drink, as distinguished from wine; but here it is taken for wine, for no strong drink, but wine was used in oblations.

V. 9. {On the Sabbath day} In the morning of the Sabbath were offered three lambs; two for the Sabbath, and one for the daily sacrifice.

V. 10. {beside the continual} Sacrifice was to be offered unto God day by day, both morning and evening, verse 3, but on the Sabbath more was to be done, and nothing of the weekly devotion to be left undone.

V. 11. {beginning of} The new moons are not numbered among the feasts (Lev. 23) for some reason which is not revealed; yet they are sufficiently authorized by this text, and by (Num. 10:10), and they were observed for grateful remembrance of God’s government of the world, as the Sabbath is a remembrance of the world’s creation. See on (1 Sam. 20:5).

V. 13. {A several tenth deal} A tenth of tenth, as some render the words, and expound them to be an Omer, the tenth part of an ephah, which ephah is the tenth part of another measure, called in Hebrew Cor. See on (1 Kings 4:22 and Ezek. 45:1).

V. 14. {drink offerings} That is, the offering of wine, which yet was not to be drunk, but poured out upon the sacrifice.

V. 15. {sin offering} That is, for the sin of the people in general.

V. 17. {in the fifteenth day} Which was the day of eating the lamb, for it was killed on the fourteenth day between two evenings: see (Exod. 12:6), and with the latter evening began the fifteenth day, when it was to be eaten at night, without reservation of any part of it until the morning.

V. 23. {in the morning} The like proportion is to be understood for the evening, though it be not expressed; because it is not to be doubted but it was to be answerable to the morning; but of the morning there might be doubt, because in the morning divers other sacrifices were to be offered.

V. 24. {continual burnt offering} That is, the daily sacrifice.

V. 26. {of the firstfruits} That is, at the feast of Pentecost, when cakes or loaves made of the first ripe fruits were offered.

{after your weeks} Counting seven weeks, or fifty days from the Passover to Whitsuntide, as (Lev. 23:15), which was called the Feast of Weeks (Exod. 34:22), because it was to be seven weeks after the Passover.

V. 27. {ye shall offer} The same sacrifices are appointed for the feast of Pentecost, which were offered at the Passover. See verse 19.

V. 31. {without blemish} Whatsoever was offered to God must be of the best; the beasts without blemish; the flour fine and not coarse, sweet and not musty; the drink not sour; nor the oil with dregs: all betokening the purity and perfection of him of whom they were types, to wit, Jesus Christ our propitiatory sacrifice, and Savior, and beseeming the excellency of him to whom they were offered. See (Mal. 1:8, 14).

CHAPTER 29

Verse 1. {Seventh month} The month Tizri. See on (Gen. 7:11).

{blowing the Trumpets} The Hebrews, account their month (making the first day of the new moon the first day of the month) and in the new moon the trumpet was to be blown (Num. 10:10; Ps. 81:3), especially in this month, wherein (besides this feast) was the feast of expiation, verse 7, the feast of tabernacles, verse 12, at which the people were assembled by the sound of the trumpet; and this feast of trumpets was instituted, and so called in memorial of the giving of the law at Mount Sinai, with the shrill and dreadful sound of a trumpet (Exod. 19:19). See Annot. on (Lev. 23:24).

V. 6. {his meat offering} His in the masculine gender, because the offering was a male without blemish.

V. 7. {afflict your souls} This is on the feast of expiation; whereof see (Lev. 23:27).

V. 11. {continual burnt offering} That is offered every morning, and every evening. See (Num. 28:29).

V. 12. {fifteenth day} That is, the feast of tabernacles celebrated the fifteenth day of the month Tizri; see verse 1, and on (Lev. 22:34).

V. 13. {thirteen} The number of the beasts are increased because of the solemnity of the feast, being a memorial of the people’s safe protection those forty years in the desert; and because the yearly increase being come in, they had both the more cause, and the more store for the exercise of religious liberality (Deut. 16:13, 15).

V. 17. {second day} Of the feast of tabernacles.

V. 18. {after the manner} That is, according to the ceremonies appointed, verses 14, 15 and (Num. 28:14), so also verses 21, 24, 27, 30, 33, 37.

V. 32. {on the seventh day seven bullocks} From thirteen young bullocks, verse 12, every day was one abated until the seventh, and seven must then be offered, and no fewer; besides other oblations offered in a constant and certain number.

CHAPTER 30

Verse 2. {Vow a vow} Of the conditions of a lawful vow, see Annot. on (Gen. 28:20).

V. 3. {in her father’s house} So in his house, as to be under his government, and not disposed of in marriage; and what is said of a young maid, is to be understood of a boy under age at his father’s disposal; and as fathers, so mothers when the father is dead, and when both are dead, other governors to whom children in their minority are committed, are by the reason of the law comprehended in it.

V. 4. {hold his peace} Silence in this case implies a consent: see verse 14.

V. 5. {shall forgive her} So verses 8, 12, which shows that the Lord is indulgent to well disposed persons, though there be a mixture of inconsideration, or error, with their good meaning.

V. 10. {husband’s house} That is, while her husband was alive.

V. 13. {Oath} To afflict her soul by abstinence and fasting, which though it be particularly mentioned, oaths concerning other matters are in like manner ratified or disannulled under the general terms, verses 5, 8, 10, 12.

V. 14. {from day to day} He should allow or disallow the same day he first hears them, as verse 8, as the latter end of the verse shows; but if he held his peace from day to day, he more and more confirmed and established them.

V. 15. {bear her iniquity} That is, the guilt which would have been imputed to her, if she had of her own accord transgressed by her breach of vow (for any good or lawful thing) shall be imputed unto him, who (without just cause) hindered the performance thereof; especially if he did not disallow it the same day it was made, but some days after: see verse 5. This shows that if the parents will not permit the performance of the vow, being in their own power to hinder it, they who have vowed being under their power must submit to their pleasure; but if it be of a thing within the power of them who thus vow, and they can perform it privately without offense to their governors, they must perform it.

V. 16. {her father’s house} See Annot. on verse 3.

CHAPTER 31

Verse 2. {Gathered unto thy people} See Annot. on (Num. 27:13).

V. 3. {avenge the LORD} As he had commanded (Num. 25:17, 18), declaring also that the injury done against his people, is done against himself; and as God showed himself a protector of his people, in appointing a revenge in their names; so Moses required that they should take up arms, not so much for their own cause, as for God’s, who was not less dishonored, than the people were endangered by their sin.

V. 6. {and Phinehas} Because of the great zeal he bore to the Lord (Num. 25:7), yet though Joshua be not mentioned, it is probable that he was general of the army, and not Phinehas; who yet in the affairs of God, and the holy things of the tabernacle had most to do.

{with the holy instruments} The ark, with the tables of the law, the cherubims and mercy seat; for these (as the heathens brought their idols to the battle) the Jews carried with them when they went to war (Josh. 6:9; 1 Sam. 4:4 and 14:18), as the remembrances of God’s especial presence, and incentives of courage to fight for his cause; this was when the war was undertaken with command or allowance from God, otherwise the priests were not permitted to carry the ark out of the camp to battle with the enemy (Num. 14:44).

{and the Trumpets} The two silver trumpets, whereof see (Num. 10:2).

{all the males} But such as saved themselves by flight; who running for refuge into another region, afterwards in the time of Gideon returned, and vexed the Israelites (Judg. 6). See (Deut. 20:13; Judg. 21:11; 1 Sam. 4:4 and 14:18).

V. 7. {and Zur} He was the father of the Midianitish woman, whom Phinehas slew (Num. 25:15, 18).

V. 8. {Balaam also} (Num. 24:25). He is said to return to his place; that is, to his country; but he either stayed with the Midianites in his way homeward from the king of Moab, or returned to them again from his country of Syria, or Mesopotamia; howsoever it was just with God that he should be a partner with them in punishment, who was their counselor in sin, verse 16. See Annot. on (Num. 25:18).

V. 13. {Moses and Eleazar} To congratulate their return with victorious revenge.

V. 17. {and every woman} Women children in regard of their impotency to assault, or resist, are usually privileged from the destruction of the sword; yet Moses by warrant from God might justly command them to be killed, since they are by sin liable to his justice at all times, and are to give up their lives by what kind of death he pleases.

V. 18. {that have not known} As far as they could conjecture by their age; these were to be reserved for marriage, if they would embrace the religion of the Hebrews, or for the service of handmaids: or if they had more than were needful to such purposes, they might set them to sale and make money of them.

V. 19. {whosoever hath killed} Though the war were lawful, and taken upon God’s own command, yet that men should not have swift feet to shed blood, there is a ceremonial uncleanness contracted by him that kills, as well as by him that touches the party killed (Num. 19:14). See on (1 Chron. 22:8).

V. 20. {and purify all} See Annot. on verse 23.

V. 23. {abide the fire} Metals were to be purged by passing through the fire, and by sprinkling the water of separation upon them; other things were purified by washing in ordinary water.

V. 27. {All the Congregation} The parts of the prey were made equal, the parties betwixt whom they were divided but very unequal, for a few warriors had as much as all that stayed from the war, because they did hazard their lives in the battle, which the others did not; afterwards David set down an order of division of the spoils of war, which was, that they that tarried with the stuff to watch and guard it, should have an equal share of the spoils with those that fought (1 Sam. 30:24), and the reason is (which much varies the case and course he resolved on) for that such as stay so near the enemy as the carriages, are exposed to the peril of their lives, as well as those that go forth to battle; and when they have an enemy more covetous than valorous, they are in greater danger than they that manage the war. See on (Josh. 22:8).

V. 28. {one soul} That is, one person, as verse 30. See verse 47.

{of the persons} To wit, which were taken in war as well as of the other spoils.

V. 29. {of their half} The prey was first divided into two parts, the one part was for the soldiers, the other for the rest of the people: this tribute is of the soldiers’ part or half, who (though they were but twelve thousand) had as great a share, as they that stayed at home and made no such adventure of their persons, as the soldiers did; and therefore also was their tribute but one of five hundred, whereas of the people’s part, verse 30, was taken one of fifty.

V. 40. {thirty and two persons} Taking one for every five hundred, as verse 28.

V. 49. {not one} It is a strange battle (they say) where no man escapes, but this was more strange on that side where no man perishes, and many are slain on the adverse party, especially a whole nation on the one side (and that populous) being against twelve thousand on the other.

V. 50. {We have therefore} This was a free offering over and besides the tribute before imposed, whereby the captains acknowledge the great benefit of God in preserving his people.

{for our souls} Fearing (belike) that God might inflict some deadly judgment upon them, for showing too much mercy in sparing from death the Midianitish women. See verse 15.

V. 53. {had taken} Spoils of such things for themselves as they could conveniently carry away; for that which was communicated with the multitude, was but the prey of men and beasts, verses 11, 12, and for the oblation of gold, that was made by the captains, but the common soldiers kept what they caught to themselves.

V. 54. {for a memorial} A memorial that God had given them victory in battle, and that he would graciously accept of their oblation, and show himself mindful of it, when they had most need of his assistance.

CHAPTER 32

Verse 6. {Shall ye sit here} By this Moses shows himself much moved against their motion, as if it savored of too much love to themselves, and too little to their brethren, and of as little belief in God, and obedience to his word; who had given order for division of the land by lot (Num. 26:55 and 33:54).

V. 9. {that they should not} That might be their intent, who would not have the people should not attempt to take possession of the land of promise; at least it was the event, which followed upon their false reports of it.

V. 11. {Surely none} Others render the words (if these men) as more exactly agreeing with the original, and the best translations; and they take the words by a figure called Aposiopesis, which pathetically withholds some words (out of an aversion to name them) which should make up the sentence; as thus, if these men live to see and possess the land of Canaan, let not me be held a God, or to have any truth in me. See the like suspensive oath or protestation of God (Ps. 94, last, in the margin). See on (Gen. 14:23).

V. 12. {Kenezite} Caleb is mentioned by Moses many times with this addition, the son of Jephunneh, either for distinction sake (for there was another Caleb, 1 Chron. 2:18, 42), or for explication of his pedigree, for which cause his original is fetched higher from Kenaz, who might be one of the ancestors of Jephunneh, whose father (unless there were another Jephunneh, but the Scripture commonly brings him in as a father of Caleb) was Jether (1 Chron. 7:38), and as he is called the son of Jephunneh, so he is named the brother of Othniel, and Othniel the son of Kenaz (Josh. 15:17; Judg. 3:9), which is not to be understood in the strictest acceptation of the word Brother, as if they had both the same father, because in Scripture constantly the one is called the son of Kenaz, the other of Jephunneh; and that when in the same place both of them are spoken of together, as in the aforecited place of Joshua; and Othniel married Caleb’s daughter; see the same place of Josh. and therefore they were not brethren by the same father, for albeit before the law it were not prohibited the uncle to marry his niece, yet by Moses’ law it was. See Annot. on (Lev. 18:14), so that rather Othniel is called Caleb’s younger brother, as his nephew, the son of Kenaz his brother, for it is not strange in Scriptures to call nephews, cousin-germans or kinsmen, brethren. See on (Josh. 15:17; 1 Chron. 4:13, 15).

V. 13. {Done evil} Chiefly in murmuring, and not believing their report, who told the truth concerning the land of Canaan, though but two for ten, that spoke contrary to it, raising false reports, to cast discouragements upon the people.

V. 17. {because of the inhabitants} The Reubenites and Gadites, were near to the Moabites, Idumeans and Canaanites their enemies.

V. 20. {before the LORD} That is, as setting yourselves in his sight, and sincerely doing the service to his glory: or, before the Lord, may be in the forefront of the Lord’s army, as is said (Josh. 4:12), or before the ark, the place of the Lord’s especial presence. See on (Josh. 1:14 and 4:13).

V. 21. {All of you armed} Which is not to be understood universally, for all the able warriors of the two tribes and a half; but that all those that went should go armed, and there went about forty thousand (Josh. 4:13), which was not half of their military number, for the whole was one hundred and ten thousand fighting men (Num. 26). The rest stayed with the women and children to guard them, and keep their portion from being surprised, and to repair some cities and build others. See on (Josh. 22:8).

V. 22. {your possession before the LORD} That is, the Lord will take notice of it, and will give his approbation to it, as if it had happened to be your part by lot; yet it is probable they were too much set upon that portion of earth, for it is not without some note of their fault and punishment, that as they were the first that had their portion of inheritance assigned them, so they were the first that were carried captives out of their land (1 Chron. 5:25, 26).

V. 23. {Your sin will} That is, the punishment of your sin; as (Num. 16:26).

V. 26. {in the cities of Gilead} In them chiefly, not only, but in other cities also of the Reubenites, Gadites, and half tribe of Manasseh.

V. 29. {Ye shall give them} It was at the Lord’s disposal how the land should be divided; yet that this occasion might make no division nor emulation among the tribes, he makes the people parties to the grant of their request; as before verse 22.

V. 30. {They shall have} That is, if they will not perform their promise, you shall not give them Gilead; but you shall make them go over Jordan, and to fight for portions for themselves against their and your enemies.

V. 31. {As the LORD hath said} That is attributed to the Lord, which his messengers speak; and therefore they were the more like to rest contented with his resolution.

V. 33. {Half the tribe of Manasseh} The tribe of Manasseh was divided; the one half had his portion with the children of Gad and of Reuben, on the one side of Jordan, the other on the other side; and this half which was sharer with the two tribes forementioned, was to undergo the same conditions with them (Josh. 4:12).

{Amorites} The Amorites dwelt on both sides Jordan, but here he makes mention of them that dwelt on this side (that is, nearer to the wilderness in which the people wandered) and (Josh. 10:12) he speaks of them that inhabited beyond Jordan.

V. 34. {built} That is, re-edified or repaired those places, which were built before, but were now in decay; for they tarried not there long enough to build new cities or towns.

V. 38. {their names being changed} That is, of some of them; partly because some of them imported idolatrous notions, as Nebo (Isa. 46:1), and Bamoth, Baal, Baal-meon; haply for that prohibition (Exod. 23:13). See (Ps. 16:4; Hos. 2:17; Zech. 13:2 and Josh. 18:14). And partly, for remembrance of some remarkable thing done in them, or happening to them, especially for an honorable remembrance of those who won them or were at cost to repair them; though the old names were not quite out of use; as (Josh. 13; Jer. 48; Ezek. 25:9), yet they might be changed; as Jacob’s name was changed into Israel, yet is the name of Jacob often mentioned afterwards; the like is observed of Kiriath-arba called afterward Hebron, yet so, that the old name was sometimes renewed (Neh. 11:25). And as there was a change of names of places, so some names (as the name of Gilead) were taken sometimes for a larger, sometimes for a narrower portion of land.

V. 40. {Gilead to Machir} If Machir the eldest son of Manasseh were dead by this time (and so he was, or else he was very old) his sons mentioned verse 39, might be entitled to his name, as taking Machir for the issue of Machir; as Jacob’s posterity is called by the name of Israel or Jacob; and Ephraim by the name of Ephraim. See Annot. on (Deut. 3:12).

V. 41. {Jair the son of Manasseh} He was a Manassite by his mother’s side (1 Chron. 2:21, 22). And sometimes the denomination was taken from the female sex (1 Chron. 2:16, 22 and Ezra 2:61). Or the son of Manasseh may be one descended from him, in a remote degree, as the Israelites are called the children of Israel many hundred years after Israel or Jacob was dead; and Christ is called the son of David, who was his progenitor a great way off (see Matt. 1), so that every ancestor in a direct line is called a father, so every one of the posterity in a direct line is called a son. See on (Josh. 23:30).

CHAPTER 33

Verse 1. {Under the hand} That is, by conduct and guidance of Moses and Aaron, by whose word they were to be led, as a child held by the hands of his father.

V. 2. {Their journeys} Wherein the places of the Israelites’ mansion, mentioned by particular names, given them partly by God, and partly by the people upon particular occasions, for it is not like, that the places of the desert had so many distinct appellations before their travels and encampings there; of divers of them there is no mention in the former story, as of their encamping by the Red Sea, verse 10, of their encamping at Dophkah, verse 12, at Rissah, verse 21, and Ebronah, verse 34. In this various wandering the condition of the Church (which is a pilgrimage) is prefigured; for those who are heirs of heaven, are as younger brothers on earth, without any fixed seats, and as pilgrims and sojourners are put to shift from place to place. See (Gen. 47:9; 1 Chron. 29:15; 1 Pet. 1:17; Heb. 11:9, 10, 13, 14).

V. 3. {Rameses} A province or country in the land of Egypt (Gen. 47:11). There was a city of that name in the utmost parts of Egypt, built by the Israelites during their servitude, and this was the place here spoken of. See on (Exod. 12:37).

{first month} Answering to part of March, and first of April.

{the morrow after} That is, after the killing of the paschal lamb.

V. 4. {their gods} That is, their men of authority, or their idols, of which their cattle killed with the murrain were some part, and but a part, for Egypt abounded with the multitude of idols, upon which (of what sort soever they were) God executed judgment (Exod. 12:12). What is here from the fifth verse to the eighteenth is in (Exod. 12 to the 40).

V. 6. {Etham} Where their guidance by the cloudy pillar is first mentioned, see Annot. on (Exod. 13:22).

V. 8. {Sea} That is the Red Sea, through which the Israelites safely passed, and in which the Egyptians were overwhelmed (Exod. 14:22).

{Marah} See Annot. on (Exod. 15:23).

V. 11. {Sin} See Annot. on (Exod. 16:1).

V. 14. {Rephidim} See (Exod. 17:1).

V. 15. {wilderness of Sinai} See (Exod. 19:1).

V. 16. {Kibroth-hattaavah} See (Num. 11:34).

V. 17. {Hazeroth} See (Num. 11:35).

V. 18. {Rithmah} See (Num. 13:1).

V. 38. {fifth month} The Hebrew word is Ab; this month answers to part of July, and to part of August.

V. 39. {when he died} Moses died in the 120th year of his age, being younger than Aaron by three years; so Aaron dying (as here is said) in his 123rd year: it appears they died both in one year, which was the fortieth year from their departure out of Egypt.

V. 45. {Dibon-gad} So called, because the Gadites built it (Num. 32:34), and to distinguish it from another Dibon, which the Reubenites possessed (Josh. 13:15, 17). See on (Isa. 15:2).

V. 47. {Nebo} The name of a part of the mountains of Abarim, on which Nebo, Moses died. See Annot. on (Num. 27:12 and Deut. 32:49, 50).

V. 49. {Beth-jesimoth, even unto Abel-shittim} Staying first a time at Beth-jeshimoth, where they made one mansion, and then going to Abel-Shittim, where they made another. See on (Josh. 12:13).

V. 52. {Pictures} Statues, or idolatrous representations, which were set up in their high places to worship.

{high places} That is, idolatrous chapels, and altars built on high hills where the heathens celebrated their idolatrous rites and ceremonies to their false gods (Deut. 12:2).

V. 55. {Pricks in your eyes} They will not spare your most tender parts, if you spare them, but with sharpest weapons will prick and gore you without mercy or measure, if you suffer them to remain among you (Josh. 23:13; Judg. 2:3).

CHAPTER 34

Verse 2. {That is the Land} That is, the description of the limits and borders of the land, whereby the Israelites may know what inhabitants were to be turned out of their possession.

V. 3. {Salt Sea} Seawater is generally salt, but this lake called the lake of Sodom, was so called for especial saltness, by reason of the salt and sulfureous springs which feed it, and from the shower of sulfur which fell upon it: it is also called the Dead Sea, because (as some write) it has no fish or living creature in it, and that if upon an overflowing of Jordan, fishes be carried into it, yet they will not live in it.

V. 4. {Akrabbim} Called Maaleh-akrabbim (Josh. 15:3).

{Hazar-addar} Which is counted as two places (Josh. 15:3).

V. 5. {River of Egypt} By which is usually meant the river Nilus, which cannot be meant of the main river in this place, because the border of Canaan did not reach so far, but the river called Rhinocorura, or Rhinocoura, taking its name from the city by which it runs; or a brook or torrent, which rising out of the mountains of Kedar, and running through the desert, passes into the Mediterranean Sea, and in its way, coasts upon the tribe of Judah and Simeon, and separates it from the wilderness, and the way to Egypt. See Annot. on (Gen. 15:18).

V. 6. {great Sea} The Mediterranean Sea, called great, not simply, but in comparison of the Salt Sea, and the sea of Tiberias. See Annot. on verse 3.

{for your border} Not meaning that all the sea coast should be theirs, but that part which answers to its situation to Mount Libanus, and Mount Hor.

V. 7. {Hor} Which is a mountain near Tyre and Sidon, and not that Hor in the wilderness, where Aaron died; for the mount on which Aaron died was south, or southeast in respect of Canaan, but this here mentioned was north or northwest, quite opposite to that other. See on (Deut. 3:8).

V. 11. {Chinnereth} Which in the Gospel is called the lake of Gennesareth, etc. See Annot. on verse 3.

V. 12. {Jordan} This river is distinguished by the measure of the stream, and is called Jordan the less, until it mingle with other waters; and after that swelling to a greater height, and spreading in breadth until it run into the Red Sea, it is called Jordan the great (Josephus of the Wars of the Jews, lib. 4, cap. 1).

{this shall be yours} The like limits (with a little variation, for Israel’s portion in it was not always of one measure) are set down by Ezek. chapter 47. These are the chief limits on the north and east part of Judea; but if we take all the land together, which was possessed by all the children of Israel, comprehending in the compass the portion of the Reubenites, Gadites, and half tribe of Manasseh beyond Jordan, towards the east, and the tribe of Naphtali beyond the lake of Gennesareth, towards the north: the limits of the land of promise are these; on the north side it is bounded by Phenicia, Syria, Libanus, and Syria of Damascus; on the east side by Arabia; on the south side by the desert of Sin, the country of Cedar or Kedar, and Egypt: and on the west by the Mediterranean Sea, called the Great Sea. See other limits (Deut. 1:7).

V. 13. {inherit by lot} This and verse 18 agree. See the Annot. on (Num. 26:56; Josh. 14:2 and 15:1).

V. 18. {Prince of} Not the principal man of the whole tribe, but a chief man of some family in his tribe.

{by inheritance} They were to take the land in the name of the tribes, and to distribute each tribe his portion to be held by inheritance, though the distribution (for the most part) were made by lot (Josh. 19:51).

V. 21. {divide} And to decide any difference that might arise, if any were not pleased with their portion.

CHAPTER 35

Verse 2. {Unto the Levites} By Levites here must be understood the whole tribe of Levi, as comprehending also the priests; because they had no inheritance assigned them in the land of Canaan; and they had none inheritance distinct and apart from the rest of the tribe, but were to be dispersed throughout the land for instruction of the people, and exhortation to obedience to the law of God; and herein that malediction (Gen. 49:7) was turned into an honorable blessing.

V. 3. {Cities} Forty-eight in number, verse 7 (Josh. 21:41). In one of these cities for the most part was the tabernacle placed, whither the priests and Levites came to minister, as their course required, and that done, they returned to the cities of their settled habitations and possessions, such as were those which are mentioned (Lev. 25:32).

{to dwell in} For them their wives, and children, and servants; yet not for them only (though for them chiefly) for a city cannot well be furnished without men of several arts and occupations, which might live among the Levites, and be so far partakers with them, as that they might take their houses by way of mortgage, and hold them (if the Levites did not redeem them) until the year of Jubilee. See Annot. on (Lev. 25:33).

V. 5. {two thousand cubits} Verse 4 are mentioned but a thousand cubits, in this two thousand, which some take for the same measure, making the word Ammah, in the fourth verse to signify a pace, and the same word in this verse a cubit (as the word Nahal in the same verse, viz. Deut. 2:36, in the Hebrew, is put for a brook and for a valley) and allowing to every pace two cubits. Some take the word cubit for an ordinary cubit in this verse, and for a cubit of the sanctuary (which is thought to be twice as much) in the precedent verse, is brought by some to clear this seeming contradiction; others affirm, they had from the walls of the city a thousand cubits allowed for pasture of cattle, and two thousand cubits more for cornfields and vineyards: but the clearest way for avoiding this seeming difference is this, they had a thousand cubits from the walls of the city outright in length, and two thousand in compass on each side, east, west, north and south, which taken together, made up the whole compass eight thousand cubits, which may be best discerned by this figure;

ABCDEFGHIEastNorthSouthWestthecity1000 Cub.1000 Cub.1000 Cub.1000 Cub.1000 Cub.1000 Cub.1000 Cub.1000 Cub.1000 Cub.1000 Cub.1000 Cub.1000 Cub.

In which it plainly appears, that the lines stretched out four several ways from the city, are each of them a thousand cubits distant from the city, and each side of the square, east, west, north and south, being twice so much in length, as the line coming from the city outward (which is one thousand cubits, verse 4) must make up for each quarter two thousand cubits, according to the fifth verse; and if the form of the city and suburbs be circular, this proportion may be observed, with very little difference; for taking the same diameter, that is the line halfway from east to west, and from north to south, that is, from D to E, or from B to E, there is a thousand cubits, which stretched out to a full diameter, that is, from D on the east side, to F on the west, and from B on the north side, to H on the south, will make up two thousand cubits apiece; and if these be drawn about with a circular line, that circle will be about three times the length of the whole diameter; and the city being in the midst of it, and the lines on each side drawn not from the center of it, but from the wall or the outside, the circle or circumference will be so much the greater, that it will arise to eight thousand cubits; and so the whole quartered into four parts, east, west, north and south, each part will contain two thousand cubits, according to this verse, without any contradiction; yea, with exact conformity to the one thousand cubits in the fourth verse: and about this proportion in distance from the city walls, and in compass or circuit about them, will the Levites’ portion of suburbs be, whether the city be great or small, round or square, or of any other figure. See on (Ezek. 42:16 and 48:16).

V. 6. {six Cities of refuge} Before that there were cities of refuge, it is like the tabernacle was a place of refuge, and afterward the temple, especially the altar (Exod. 21:14), but they were to yield no refuge to a willful murderer; who (if he took sanctuary there) was by force to be plucked thence, as Joab was (1 Kings 2:31). But for security to the unwitting and unwilling manslayer. See on (Deut. 19:2, etc.).

{manslayer} There was no city of refuge for any other offender, but a manslayer; whereof the reason may be, because bloodshed is pursued (especially by those who are of the same flesh and blood with the man slain) with most violent and bloody revenge, without taking leisure to consider the fault, as well as the fact, and the degree of it, whether it deserve to be punished with death or no. The manslayer here allowed a place of protection is such an one as slew another ignorantly and against his will, verses 11, 15 of this chapter, and (Josh. 20:3) to keep him from the rage of the pursuer, until his cause may judicially be heard; and the pursuer was he who was next of kin to the slain man, who, if the slayer were condemned to death, was to do, or see execution done upon him, verse 19. But in what city should he be tried? Some think in the city whither he has betaken himself for refuge; but it is more probable to be the city where the man was killed, or in that which was next to the place of slaughter, whither he was to be brought with a sufficient guard, and his cause heard before all the people, verse 12, and if he were found guilty of witting and willful murder, he was to be given up into the hands of the next kindred of the slain man to be put to death; if he were cleared of so gross a guilt, he was to be returned to the city of refuge, from whence he was brought, and there to continue until the high priest’s death, before which time if he were taken out of his city by the avenger of blood (the slain man’s living kinsman) he might be slain. See on (Josh. 20:2, 6).

V. 12. {Until he stand} He shall not be put to death by another’s wrath, but upon a deliberate trial before a competent judge.

V. 14. {On this side Jordan} Among the Reubenites, Gadites, and half tribe of Manasseh (Deut. 4:41, 43).

V. 15. {Sojourners} Who dwelt with them for a time, and were not of the same religion with them; yet some conceive this privilege was only for such strangers as were proselytes or converts to the religion of the Hebrews. See on (Lev. 17:13).

V. 16. {Smite him} Wittingly and willingly.

V. 17. {and he die} That is, presently upon the blow; but if he rose again and died not, he that smote him was not to be put to death, but to be at the charge of his cure until he were recovered; as (Exod. 21:19).

V. 19. {meeteth him} That is, when after a true trial of his guilt he is presented to his view, and put into his hands by the magistrates of the city, as verse 30, then some hold he might, some that he must do execution upon him, not taking any satisfaction to take him off from a just revenge, verse 31.

V. 22. {Without enmity} Which may be reasonably conjectured, if there were no quarrel or falling out betwixt them before; this was a ground of presumption, sufficient to clear him from a malicious and murderous intention.

V. 24. {The Congregation shall judge} The elders shall judge openly, and in the presence of the congregation, in such sort, as that they shall approve of the sentence given in the cause.

V. 25. {Death of the High Priest} The high priest was a type of Christ in making atonement for the people in his lifetime, but in this case (by his death restoring to liberty the exiled person, so that he might leave the city of refuge, if he had committed manslaughter unawares, and be safe) he did prefigure the freedom of the redeemed of the Lord, whose death reduced them to the fruition of a free condition. See verse 28.

V. 26. {at any time} Except at the death of the high priest.

V. 27. {the Avenger of blood} That is, the next of kin to him that was killed, who was to do execution, or to see it certainly done by another. See Annot. 2 on verse 6.

V. 29. {Statute of judgment} A law to judge man-killers, whether done of purpose, or unadvisedly. See (Num. 27:11).

V. 33. {Pollute the Land} The guilt of blood has a diffusive malignity, spreading itself all about, if it be not sought out, and pursued to punishment.

{of him that shed it} Mercy to a murderer is cruelty to a kingdom.

V. 34. {Wherein I dwell} God by his infinite immensity is everywhere (Ps. 139:7, 8, 9), yet he prefers some persons and places before others; and to whom, and where he gives evidence of his presence in more favorable and familiar manner, there he may be said to dwell especially. See (Isa. 57:15; Ps. 135:21; 1 Kings 9:3; Matt. 18:20).

CHAPTER 36

Verse 1. {Of the children of Gilead} Not those who had already received their possession in the land of Gilead, but those who were yet unprovided of a portion, and were to receive it beyond Jordan, for these Gileadites had the same Gilead for their progenitor.

V. 4. {Jubile} That was the year of remission of debts, of release of mortgages, restoring of liberty to the exiled, etc. See (Lev. 25 from verse 11 forward).

V. 6. {to whom they think best} Though they were restrained to their tribe, and in their tribe (as some resolve) to their near kindred; yet they were free for the choice of the particular person, as (Gen. 24:57, 58), not marrying within their degrees forbidden; and their obligation to marry within their tribes, made them the more capable of inheritance, though they were of the weaker sex.

{Tribe of their father} This rule is made (as some take it) rather for women than for men; and of women, chiefly for such women as had no brethren to inherit their father’s portion; in which case as they must marry within their tribe (see 1 Chron. 23:22) so he that was of the same tribe, and near of kin must marry such an one, rather than one of another tribe; otherwise there want not examples (and those examples are nowhere condemned) of men marrying with women of another tribe, sometimes of another nation: as David of the tribe of Judah, married Michol the daughter of Saul of the tribe of Levi; and Jehojadah the priest of the same tribe, married Jehoshabeath the daughter of King Jehoram of the tribe of Judah (2 Chron. 22:11). And some say that Elizabeth the wife of Zacharias the priest, was of the tribe of Judah, as cousin to the virgin Mary (Luke 1:36), but it is expressly said, she was of the daughters of Aaron (Luke 1:5). But indeed the Levites, not having such distinct portions as the other tribes, but being mingled among them, might the rather have that liberty to match with other tribes. See on (Lev. 21:14). But generally it was allowed to men of the Hebrews to marry aliens from the commonweal of Israel, yea, enemies taken in the wars (Deut. 21:13), so that they were not of the race of the accursed Canaanites (Deut. 7:3). By virtue of that warrant Boaz married Ruth a Moabitess (Ruth 4:10).

V. 10. {As the LORD} In cases of doubt, Moses used to consult with God; and to make the resolution from him, as (Lev. 24:12; Num. 15:34, 35). See on (Num. 27:1).