was kindled Or When the LORD heard it he demonstrated he was highly offended by sending a Fire among them And the Fire of the LORD burnt among them Some take this Phrase Fire of the LORD to signifie a great Fire as Mountains of the LORD are high Mountains Which came either from Heaven like Lightning as in 2 Kings I. 12. or from the Pillar of Cloud and Fire over the Tabernacle where the Glory of the LORD appeared some times like unto Fire And consumed them that were in the uttermost parts of the Camps Where the mixt Multitude were as I observed X. 25. who came out of Egypt and may well be supposed to have stirred up the Israelites to complain of their tedious Journey which had not yet brought them near to the Land of Cannan And perhaps some of them lagged behind on purpose that they might complain of Weariness as some take it or rather of want of stronger Food But Bochartus hath demonstrated that this word which we translate the uttermost parts signifies in all or throughout Of which he gives many Instances out of Lud. de Dieu upon XXXIII Ezek. 1. See XIX Gen. 4. XLVII 2 c. Hierozoicon P. I. L. II. cap. 34. And therefore so it should be here rendred Consumed some in every part of the Camp where they began to make Complaints one to another of their being still in a Wilderness Ver. 2. And the People cried unto Moses Of whose Verse 2 power with God they had great Experience but had reason to distrust their own Interest in him because of their murmuring Humour For it is like they are the same People that cried now to Moses who before complained v. 1. And when Moses prayed unto the LORD As they begg'd he would The Fire was quenched Went out and no signs of it appeared So the Hebrew Phrase signifies it sunk What number of them was burnt we are not told it is likely nor many because the terrour of it instantly made them deprecate God's Displeasure by Moses their Intercessor which put a stop to it Ver. 3. And he called the name of the place Taberah Which for another reason was also called Kibroth-hattaavah v. 34. They are mentioned indeed in IX Deut. 22. as if they were two distinct places but Verse 3 it is plain by the story that the things which occasioned both these Names hapned in one and the same station And therefore they were only different Names for the same Place unless we suppose Kibroth-hattaavah to have been the name of that particular piece of Ground in that place where the Lusters were buried Because the Fire of the LORD burnt amâ—ng them This is the reason of the Name of Taberah which signifies a burning which was imposed on this place to preserve the Memory both of God's Judgments and of his Mercy Verse 4 Ver. 4. And the mixt Multitude that was among them The Hebrew word hasaphsuph is well translated by Bochartus Populi colluvies undecunque colâ—cta the Dregs or Scum of the People gathered together from all parts For the doubling of words increases their sense in the Hebrew Language and makes the same with the Superlative Degree in other Tongues Of which he gives many Instances in his Hierozoicon P. II. Lib. V. cap. 6. See XIII Lev. 19. where Adamdameth signifies exceeding red as hasaphsuph here doth a very great collection of all sorts of People both Egyptians and other Neighbouring Nations who were invited by their wonderful Deliverance out of Egypt to joyn themselves to the Israelites as Proselytes to their Religion See XII Exod. 38. The Jews in Tanchuma say there were Forty thousand of them and Jannes and Jambres at the Head of them Fell a lusting He doth not say for what and the Jews have taken the liberty to fancy what they please Some of them say that they lusted after such Women as Moses had lately forbidden them to marry So the Paraphrase of Vzielides Moses heard the People weeping because those that were near of kin to them were forbidden in Marriage And he makes as if these Proselytes petitioned Moses to abrogate those Laws about Incest Such Conceits others have indulged to themselves as Mr. Selden shows Lib. II. de Synedr Cap. IV. p. 202. when the words in the end of this Verse and v. 13 18. plainly show they lusted for Flesh to eat And the Children of Israel also Though the mixt multitude were the first Fomentors of this Discontent yet it run among the Children of Israel throughout the whole Camp And rose so high that they fell into a great Passion Wept again They had shed some Tears it seems before when they complained verse 1. but now they wept aloud out of Anger Vexation and Grief Or else this weeping again refers to their first Murmuring a Year ago like unto this XVI Exod. 3. And said They could not refrain from bursting out into such discontented Language as argued they were extreamly angry or rather inraged Who shall give us flesh to eat It is an Expression of a vehement impatient Desire mixed with Despair after flesh-Meat Which they needed not to have wanted if they would have killed their Cattel which they brought with them out of Egypt in great abundance XII Exod. 38. but they preserved them for breed when they came to Canaan and if they killed them daily they would not have lasted long to suffice Six hundred thousand People besides Women and Children See v. 21 22. Besides this while they continued in the Wilderness they were not permitted to eat any Flesh but only their share of the Peace-offerings that were offered at the Altar XVII Levit. 3 4 5. Which lasted the Jews think till they came to the Land of Canaan when this Restraint was taken off XII Deut. 15 16. And indeed the Wilderness was so barren a place that they could there have no great increase of Cattel scarce sufficient for Sacrifice They were angry therefore that they were not yet brought to a Country where they might have had all sorts of Flesh without killing their own Cattel and have taken their fill of that and all other Food as appears by the next Verse at as easie rates as they had done in Egypt Whereas now they despaired as I said of getting any such Food for so such Questions as this signifie CXIII Psal 5. LIII Isa 8. VIII Joh. 16. Verse 5 Ver. 5. We remember the fish This shows that all kind of Food is comprehended under Flesh for which they longed particularly this which is one sort of Flesh 1 Corinth XV. 39. Which we did eat in Egypt freely Or for nothing For they could easily catch them in the River of Egypt which abounded with them XIX Isa 8. and in the Sea also which was not far from them wherein was exceeding great plenty of excellent Fish The Cucumbers and the Melons c. None of which grew here in the Wilderness but were there in such Plenty and Perfection that they were the
17. And he shall offer the Ram for a Sacrifice of Peace-offerings unto the LORD with the basket of unleavened Bread And the Cakes and Wafers which accompanied the Peace-offering that nothing might be wanting to compleat the Feast which was to be made upon them The Priest shall offer also his Meat-offering and his Drink-offering By this it appears that these were distinct from the Basket of Unleavened Bread c. as I observed v. 15. Verse 18 Ver. 18. And the Nazarite shall shave the Head of his Separation i. e. The Hair of his Head which was consecrated to God shall be shaved off that it may be presented unto him For having now fulfilled his Vow this Hair was holy it not having been defiled as that Hair was which he shaved off before v. 9. At the Door of the Tabernacle of the Congregation That it might be publickly known he had ended his Vow And shall take the Hair of the Head of his Separation His Hair which was consecrated to the LORD And put it in the fire Where it was burnt Which is under the Sacrifice of the Peace-offerings In the Court of the Women as they tell us in Middoth cap. 2. sect 5. where there were four Rooms and that in the North-east corner was the Room of the Nazarites In which they boiled their Peace-offerings and having polled their Hair put it under the Pot where the Sacrifice was boiling which as L'Empereur there observes out of Abarbinel was offered out of Joy that their Vow was fulfilled and therefore they put their Hair to be there burnt as a Testimony that their Nazariteship was at an end and that they had no further Obligation to let their Hair grow in observance of this Law And according to this account that Question is resolved which many have made Whether the Nazarites Hair was to be burnt with holy Fire viz. that on the Altar or with common For it was burnt with that which was under the Pot or Cauldron in which the Peace-offerings were boiled which was common Fire And indeed it had been unseemly to burn Hair upon the Altar it being God's Table where his Meat was set before him for it would not have been grateful at one of our Feasts Yet the Fire under the Peace-offerings may in some sort be called holy as it was imployed to boil holy Meat and in that regard more Sacred than other Vulgar Fire There are those who think no account can be given of such Ordinances as these but only this that it was so general a Custom and so very ancient among Mankind to let their Hair grow on purpose and to plait it in Locks that they might at a certain time cut it off and devote it to some of their Gods that in all likelyhood the Israelites would have followed their Superstition if God to prevent it had not instituted a way of doing what the rest of the World did without their Idolatry For the Directions which God here gives about it are manifestly opposite to the way of the Gentiles For the Nazarites are here directed to cut their Hair when the time of their Separation was compleated at the Door of the Tabernacle where it was also to be burnt whereas the Gentiles hung their Hair when they had cut it upon Trees or Consecrated it to Rivers as I observed v. 5. or laid it up in their Temples there to be preserved The Hebrew Nazarites also are required to offer various sorts of Sacrifices when they cut their Hair of which we rarely read any thing among the Gentiles And all the time of their Separation were to drink no Wine nor eat Grapes c. which was not known among the Heathen From whence it is one may think that they are so often put in mind of the LORD in this Law of the Nazarites Who are said to be Separated unto the LORD v. 1 5 6. and the Consecration of his God is said to be upon his Head v. 7. and all the days of his Separation he was holy to the LORD v. 8. unto whom he consecrated the days of his Separation v. 12. To put them in mind that though they used this Rite which was common to other Nations yet it was in honour of the LORD only whom they acknowledged to be the Author of Health and Strength and Growth For the Devil also had his Nazarites as appears from IX Hosea 10. All this is said and much more with a specious show of Truth by a most ingenious and learned Friend of mine now with God in his excellent Book de Legibus Hebraeorum Ritualibus c. Lib. III. Dissert 1. cap. 6. But there are two things wanting to make this Opinion probable First None can tell how the World came by such a Custom of letting their Hair grow for Sacred uses unless they had it from Moses Who tells us whence he derived it viz. from God who appointed this Rite for such Reasons as then were plain but now perhaps do not appear to us Besides Secondly there is not the least Evidence that this Custom was so old as Moses his time which to me seems not likely but rather that it was derived among the Gentiles from an imperfect Knowledge of what is here ordained by Moses For the chief part of this Nazariteship consisting in letting their Hair grow and consecrating it unto God the Gentiles took it to be a piece of great Devotion 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. as Theodoret speaks Quaest. XXVIII in Levit. not to cut off their Childrens Hair but let it grow and after a certain time dedicate it to their Daemons Many Authors have written much of this Custom for which there was a certain day appointed at Athens viz. the third day of the Feast called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Which day was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because then the Hair of their grown Children was shorn off and sacrificed to Diana See Petr. Castellanus in his Syntagma de Festis Graecorum Where he quotes a passage out of Hesychius p. 28. who says That before they cut off their Hair they brought a Measure of Wine which they offered to Hercules and then all that were present drunk of it Which is some imitation of the Drink-offering here mentioned by Moses which was offered at the Completion of their Nazariteship And Grotius and Huetius have made it so plain that the Attick Laws were derived from Moses that I cannot doubt but this Custom also flowed from the same Fountain And if we must give an account of the reason of this Institution among the Hebrews I think that of Maimonides is better then this against which I have excepted viz. that this Law about their Hair was made in opposition to the opinion of the ancient Idolaters called Zabij who held all things which were separated from the Body to be impure as the Hair the Nails and the Blood From whence all Barbers among them were accounted impure Persons because they cut Men's Hair
the LORD create a Creature i. e. do something that was never seen nor heard of in the World before The Jews in several of their Books particularly in Pirke Avoth say there are ten things which God created after the World was perfected and they mention the mouth of the Earth for one of them that is the gaping of the Ground to swallow up these wicked People Which is said to be created as Aben-Ezra well observes because by this Miracle God altered the Course of Nature and did a thing extraordinary And the Earth open her mouth and swallow them up with all that appertain unto them i. e. On a sudden when there is no Earthquake but all is calm and still and it swallow up none but them alone And they go down quick into the Pit Be buried alive when they are in perfect health By this place it is apparent that the Hebrew word Sheol doth often signifie the Grave which Bellermine and others most earnestly contend never signifies so but Hell which from hence he asserts to be in the Center of the Earth Lib. IV. de Christo cap. 10. not observing that if it signifie Hell in this verse and v. 33. then the Houses of these Men and their Houshold-stuff and all that appertained to them went down thither which is very absurd It is hard also to think that all their little Children went down into Hell for their Father's sin though they did into the Grave Then ye shall understand that these Men have provoked the LORD You shall be sufficiently convinced that they have unjustly accused me and brought this destruction upon themselves Verse 31 Ver. 31. And it came to pass that as he had made an end of speaking all the words that the Ground clave asunder that was under them He had no sooner done speaking but immediately what he said was verified which made it the more remarkable Ver. 32. And the Earth opened her mouth and swallowed them up Viz. Dathan and Abiram before-mentioned Verse 32 v. 27. who stood in the Door of their Tents outfacing Moses And their Houses i. e. All their Family or as Moses himself hath explained it XI Deut. 6. Their Housholds and their Tents and all the Substance that was in their possession And all the Men that appertained unto Korah We are not told what became of Korah himself for it is not said he was swallowed up but all that appertained to him i. e. all that were at that time in his Tent His whole Family except his Sons who escaped XXVI 11. taking warning I suppose from what Moses said v. 26. Which hath made some think that Korah was at the Head of his Two hundred and fifty Men who were the great Abetters of his Faction who if he had forsaken them at this Trial that was made who were in the right we may well think would have withdrawn themselves also and not have stood to it without their Chieftain as we find they did v. 35. Yet he is not mentioned there as perishing with them by Fire from the LORD and Moses seems to say XXVI 10. that Dathan and Abiram were swallowed up together with Korah who had as much reason or more perhaps to think it necessary to be with that other Company which he had gathered against Moses v. 19. and to incourage them to persist in their Resolution than to be with the Two hundred and fifty Men who were Men of such Authority v. 2. that they may be thought to have needed none to support them It may be added also that the word appertaineth is not here in the Hebrew which makes these words sound as if the meaning were only those that were of Korah's Family but simply all the Men that were to Korah i. e. were gathered to him and were at that time with him Which seems to be an Indication that they and he were swallowed up together How many there were that staid with him there is not certain but the generality left him v. 27. where it is expresly said they gat up from the Tabernacle of Korah Dathan and Abiram as Moses had commanded v. 24. Which may be taken for a further Indication that he was swallowed up in the Tabernacle where he was or in his own Tent after he came out of that Tabernacle But those places I observed before may be otherwise understood that place also which is the main foundation of this Opinion XXVI 10. may likewise receive another Interpretation as I shall show when I come thither And they that are of the other Opinion think his Tabernacle and his Family and all his Houshold-stuff might be swallowed up though he himself was not with them but was burnt by Fire with the Two hundred and fifty Men that offered Incense for Moses bad him take his Censer as well as they v. 17. Which since they did and put Fire and Incense therein why should it be thought he did not do the same It seems to me highly probable that he did otherwise he would have seemed to distrust his Cause but it must be confessed that it is obscure which way he perished and therefore it is not fit to contend about it And all their Goods All their Houshold-stuff and Cattle and whatsoever was in or about their Tents Ver. 33. They and all that appertained to them See XI Deut. 6. Went down alive into the Pit As Moses had foretold v. 30. Verse 33 And the Earth closed upon them This made it the more wonderful that the Earth having swallowed them all up had no Cleft remaining in it but closed up again and was as firm as before And they perished from among the Congregation Were never more seen Ver. 34. And all Israel that were round about them Verse 34 fled at the cry of them Though they were at a distance from their Tents whence they had removed on all sides v. 27. yet they heard them shriek so loudly as they sunk down into the Ground that it put them into a great fright and made them fly still further off For they said lest the Earth swallow us up also Some of them were conscious to themselves that they had favoured this wicked Faction and all of them knew how highly they had lately offended God by their unbelief and murmuring Chapt. XIV which might make them justly fear the same Fate with their Brethren Ver. 35. And there came out a Fire from the LORD Verse 35 From the Glory of the LORD which appeared unto all the Congregation v. 19. as ready to decide the Controversie This fell out either at the same time the Earth swallowed up Dathan and Abiram or immediately after it And consumed the two hundred and fifty Men that offered Incense Which was a plain declaration that they usurped the Office of Priests and therefore were thus punished by God himself for their presumption It is not certain whether they were devoured by the Fire or only struck dead as Men are sometimes on a sudden by
whose Ashes the Jews thought so much depended that they took care the Priest who was to see her burnt should be put apart in a Chamber of the Temple called the House of Stone that they might be certain he was free from all pollution by a Grave or a dead Corps For the Ashes of this burnt Cow being the great and only cleanser for that Defilement they took suitable care that he should not be defiled who went to burn her See Dr. Lightfoot's Temple Service chap. 17. sect 2. where he describes out of Maimonides and others how solemnly the Priest was attended when he went about this work And the Apostle had reason to mention the Ashes of this Heifer wherewith the Water was made for sprinkling the Unclean as the Principal Thing that sanctified to the purifying of the Flesh i. e. taking away bodily Defilements With which he compares the Blood of Christ as infinitely more powerful for the purifying of the Conscience from dead works IX Hebr. 13 14. In which words dead works there is a respect as our Dr. Jackson observes to the main intention of these Ashes which were for the Purification of those defiled by dead Bodies And he seems to me also not to be led by Fancy but by a solid Judgment when he considered these Ashes also as a notable Figure of the everlasting Efficacy of Christ's Blood of which the Apostle there discourses For if the frequent occasion for the use of the Water of Purification had not spent all the Ashes of this Heifer now slain and burnt by Eleazar they might have been preserved for this purpose without any danger of Putrifaction for a longer time than the Law of Ceremonies lasted For Ashes being well kept never perish and therefore are an Emblem of Immortality But it must be considered that the frequent use of these Ashes might exhaust the whole stock of them made at this time and make it necessary the Priests should burn another Heifer for the same end as the Jews say they did though so rarely as I shall note below that this burning of a red Heifer was not reiterated if we may believe them till the destruction of Solomon's Temple Which makes them a more notable Figure though not a perfect one for no such can be found of the Power of Christ's Blood to purifie us for ever without the repetition of it continually which was the imperfection of the Legal Sacrifices that they must be often offered Verse 5 Ver. 5. And one shall burn the Heifer in his sight her Skin and her Flesh and her Blood with her Dung shall he burn There was a great Pile of Wood to which they set fire immediately after he had done Sprinkling in which this Heifer was more intirely burnt than any publick Expiatory Sacrifice before-mentioned v. 2. for here the remainder of the Blood is ordered to be burnt because this was of all other things the most unclean and to be utterly consumed at a distance from the Sanctuary Verse 6 Ver. 6. And the Priest shall take Cedar-wood and Hysop and Scarlet These three things composed that Instrument which the Priest made use of for sprinkling of leprous Persons or Houses when they were to be cleansed XIV Lev. 6 7 49 50 c. where see what I have noted And the Apostle mentions two of them as used by Moses himself when he sprinkled the Book of the Covenant and all the People with the Blood of the Sacrifice IX Hebr. 19. Which though not mentioned in Exodus yet the Apostle knew was the ancient way of Sprinkling And therefore these things which were used of old as Cleansers either of inward or outward Filth are ordered here to be thrown into the fire while the Heifer was burning in it whose Ashes were to be the great Means of Mens Purification from the highest Pollutions And cast it He speaks as if these three things being bound together became one Into the midst of the burning of the Heifer To denote the great vertue which the Water made of the Ashes of all these things should have to cleanse those who were sprinkled with it one of these things viz. Hysop being ordered to be dipt into the Water for that purpose v. 18. Ver. 7. The Priest shall wash his Clothes and shall Verse 7 bathe his Flesh in Water and afterward he shall come into the Camp Though we do not find that Eleazar was imployed either in killing or in burning this Heifer which were only to be done in his presence yet having touched her Blood he became unclean And therefore was to use these Ceremonies for his Cleansing before he returned to the Camp as Aaron did when he had offered the great Sacrifice of Expiation on the Day of General Atonement XVI Lev. 24. And shall be unclean until the Even So as not to come into the Camp I suppose much less to the Sanctuary until Sun-set Which was but a short time considering the greatness of this Heifers impurity this being the common time of remaining Unclean for the smallest Defilements XI Lev. 24 25 27 c. Ver. 8. And he that burneth her shall wash his Clothes Verse 8 in Water c. This was a general Maxim among the Jews that the Bodies of those Beasts whose Blood was carried into the Holy Place polluted those that touched them Which is justified by XVI Lev. 28 And therefore he that burnt this Heifer whose Blood was sprinkled towards it was to do the same as he that carried the Scape-Goat into the Wilderness was also bound to do XVI Lev. 26. Ver. 9. And a Man that is clean Free from any Legal Defilement Shall gather up the Ashes of the Heifer They were Verse 9 the principal Ashes though the Ashes of the Cedar-wood Hysop and Scarlet-wooll were also mingled with them which being taken up were pounded and sifted as the Jews tell us And lay them up without the Camp in a clean place The Jews say that the Heifer in after times being burnt on the pitch of Mount Olivet which was over against the Temple they laid up some part of the Ashes in a place near that Mount for the Sprinkling of the People and another part was delivered to the XXIV Courses for the Sprinkling of the Priests and another third part laid up for a Memorial in the Inclosure of the Court of the Temple See Dr. Lightfoot in the place before-named But there is no certainty of this and it contradicts in part what is here commanded that they should be laid up without the Camp See v. 12. And it shall be kept Laid up 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the LXX translate it to be reserved and kept for the use of those who had defiled themselves by the Dead unto whom it was delivered when they had occasion for it And this word reserved or kept imports that these Ashes were not for the use of that Generation only but for all Posterity And as Manna which was commanded in the same
Provocations for their number was within Eighteen hundred and twenty as many as they were at their last muster and partly that the Land they were now going to possess might be the more easily divided among the Tribes in just and equal proportions From twenty years old and upwards throughout their Father's house all that are able to go to war in Israel All this is explained in the first Chapter v. 2 3. Verse 3 Ver. 3. And Moses and Eleazar the Priest spake with them With the Heads of the several Tribes who it is likely were to assist in this numbring as they did in the former I Numb 4 16 17. In the plains of Moab by Jordan near Jericho saying See XXII 1. Verse 4 Ver. 4. Take the Sum of the People These words are not in the Hebrew but some words of this kind are to be understood that they spake with them about numbring the People from twenty years old and upwards as it here follows As the LORD commanded Moses and the Children of Israel which went forth out of the Land of Egypt He bad them proceed according to the directions God had formerly given in the second month of the second year after they came out of Egypt I Numb 1. Verse 5 6. Ver. 5 6. Reuben the eldest Son of Jacob. This numbring being performed as the former was Moses uses more concise Language in the account he gives of it as he doth in the foregoing verse and in this and those that follow Where he sets down the number of every Tribe and the Families from whence they sprung without saying Those that were numbred of the Tribe of Reuben were c. as he doth I Numb 21 c. The Children of Hanock of whom came the Family of the Hanochites c. The four Sons of Reuben whose Families here follow are mentioned both in Genesis XLVI 9. and in Exodus VI. 14. and are here mentioned again because he intends to set down the Names both of the Children and Grand-children of one of his Sons which he did not before Ver. 7. These are the Families of the Reubenites Verse 7 The word we translate Families rather signifies Nations Gentes or Kindreds as we translate it XXII Psal 27. For all that sprung from those LXX Persons who came with Jacob into Egypt are called by this name of Mispecoth which the LXX here translate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 People Which were divided into Houses as the Hebrews call them and those Houses into particular Persons This is plain from VII Josh 14. where for the discovery of him that had sinned in the accursed Thing God commanded the Israelites to be brought by their Tribes and then that Tribe by the Families belonging to it and that Family which the LORD took by Housholds and that Houshold Man by Man And they that were numbred of them were forty and three thousand and seven hundred and thirty This being compared with I Numb 21. it appears this Tribe was less than it was eight and thirty years ago by near three thousand Men For some whole Housholds had been destroyed as it follows v. 9. Ver. 8. And the Sons of Pallu Eliab He speaks Verse 8 in the Plural Number when there was but one Son of Pallu which is very usual in the Scripture Language See XIX Gen. 29. XXI 7. XLVI 7. and in this very Chapter v. 42. Eliab He doth not say from him came the Family of the Eliabites for he made only an Houshold in the Family as we call it of the Palluites Verse 9 Ver. 9. And the Sons of Eliab Nemuel and Dathan and Abiram The same must be observed of these that Families did not spring from them but they were Housholds belonging to the Family of the Palluites This is that Dathan and Abiram They are here again mentioned partly to set a new Brand upon them for their insolent Rebellion against Moses and partly to show how the Reubenites came to be so diminished Famous in the Congregation See XVI 2. Who strove against Moses and against Aaron in the company of Korah They joyned with Korah who seems to have been the chief Incendiary For he is mentioned first in the XVI 1. When they strove against the LORD Who had appointed Aaron alone to be the High-Priest and his Sons to Minister in the Priest's Office which these Men would have usurped XVI 11. where it is said expresly They were gathered together against the LORD Verse 10 Ver. 10. And the Earth opened her mouth and swallowed them up together with Korah These words seem to import that Korah was swallowed up with Dathan and Abiram as I have observed upon XVI 32. See there But it must be acknowledged that these words may receive another Interpretation and that very natural in this manner The Earth opened her mouth and swallowed them up viz. Dathan and Abiram and the rest mentioned XVI 32. and then the next words veeth Korah may be thus translated and as for Korah who was the great Incendiary when that Company died i. e. he died when the Company which offered Incense died for there is in many places a defect of a word to be supplyed from the word that follows This is a very easie construction and agrees with the Psalmist CVI. 17. where he mentions only Dathan and Abiram's Company as swallowed up and then adds v. 18. A fire was kindled in their Company i. e. in the other Company of Rebels and the flame burnt up the wicked viz. Korah and those that were with him What time the fire devoured two hundred and fifty men XVI 35. If the Interpretation now mentioned of the foregoing words be admitted then Korah must be added to the number of the Two hundred and fifty Men which Moses takes occasion to explain in this place And they became a sign A Monument of God's displeasure against those that affront his Ministers to give warning unto all Posterity not to follow their pernitious Courses Ver. 11. Notwithstanding the Children of Korah died Verse 11 not As those of Dathan and Abiram did but their Family continued famous in David's time For perhaps they left their Father and departed from the Tents of those wicked Men as Moses by God's command exhorted the Congreation XVI 24 26. and they obeyed v. 27. Ver. 12 13. The Sons of Simeon after their Families Verse 12 13. c. His Sons reckoned up here just as they are XLVI Gen. 10. and VI Exod. 15. only one of them viz. Ohad is here omitted because either he had no Children or his Family was extinct before this time The first of them also viz. Nemuel is there called Jemuel and Jachin in 1 Chron. IV. 24. is called Jarib there being some reason in process of time for such alterations Verse 14 Ver. 14. These are the Families of the Simeonites twenty and two thousand and two hundred There was a wonderful decrease of this Tribe in the space of thirty and eight years For they were fewer
kindled greatly Which brake forth shortly after in a great plague upon them v. 34. And Moses also was displeased The same Phrase with that v. 1. It was evil in the Eyes of Moses i. e. Grieved him so that it made him wish himself rid of the burden of their Government Ver. 11. And Moses said unto the LORD I suppose Verse 11 he went into the Sanctuary to bewail himself and pray God to relieve him See v. 24. Wherefore hast thou afflicted thy Servant By committing this People to his charge And wherefore have I not sound favour in thy sight By granting the Prayer which he made at his first Call to this Office III Exod. 2. IV. 10. That thou layest the burden of this People upon me i. e. The principal Care of such an untractable Multitude upon one Man to whom they resorted in all difficulties XVIII Exod. 22 26. Ver. 12. Have I conceived all this People have I begotten Verse 12 them Are they my Children that I should make provision for the Satisfaction of all their desires That thou hast said unto me carry them in thy Bosom as a nursing Father beareth the sucking Child unto the Land c. Take a tender Care of them as a Parent doth of a little Infant and conduct them into Canaan c. Nothing can more lively express the Affection that Princes ought to have for their People if they have any regard to the Will of God than this Divine Command to Moses Verse 13 Ver. 13. Whence should I have Flesh to give unto all this People It is impossible for me to do what they desire For they weep unto me saying Give us Flesh that we may eat And yet they will not be satisfied without it He seems to be affected with their weeping as the most loving Parents are with the Tears of a sucking Child when it cries for that which they have not for it Verse 14 Ver. 14. I am not able to bear all this People alone because it is too heavy for me Let me have some joined to me to take part of this trouble with me and help to manage them in such Mutinies For it is beyond my strength to undergo the toil of hearing all their Complaints and appeasing their Tumults Some may imagine there was no reason for this request he having several Persons already appointed to assist him by the advice of Jethro XVIII Exod. But Rasi thinks those Men were burnt in the late fire because they did not suppress the beginning of this Mutiny v. 1. but perhaps join in it And so Bechai But the true account is rather this that they were set only to hear and judge smaller Causes all the weighty and difficult Causes being still brought before Moses to whom also the last Appeal was made in every Cause Which was so great a burden that he complained for want of help in those great things which lay wholly upon him See XVIII Exod. 22. Ver. 15. And if thou deal thus with me If thou leavest me still alone in this Office Kill me I pray thee out of hand if I have found favour in thy sight I shall take it for the greatest Verse 15 kindness to be taken immediately out of the World And let me not see my wretchedness Live to be a most miserable Creature For to see wretchedness is to be wretched as to see death is to dye LXXXIX Psal 48. And what could make such a tender Parent as he was more miserable than their perpetual untowardness together with the intolerable trouble it would give him to see heavy Punishments continually befal them for their Wickedness and the Enemies of God rejoyce in their Ruin Ver. 16. And the LORD said unto Moses Here Verse 16 is not the least sign of God's dislike of this Expostulation of Moses with God which seems not very dutiful because the Vexation this stubborn People gave him was really so great that he had reason to desire to be eased of it Which though he begged with much earnestness yet no doubt with no less submission to God's holy Will and Pleasure Gather unto me These words are interpreted by the Talmudists as if the meaning was that they may be a Sanhedrim to my Land i. e. a holy perpetual standing Council to endure throughout all Generations For wheresoever we meet with this word li unto me they think it signifies a thing to be established by God to all Generations The Examples they alledge of it are these of Aaron and his Sons he saith they shall Minister unto me in the Priests Office XXVIII Exod. 41. and of the Levites he saith III Numb 12. they shall be mine or unto me and of the Israelites XXV Lev. 55. unto me the Children of Israel are Servants The like is said of the First-born III Numb 13. of the Sanctuary XXV Exod. 18. of the Altar XX Exod. 24. of the holy Oyntment XXX Exod. 31. of the Kingdom of David 1 Sam. XVI 1. and of the Sacrifices XXVIII Numb 2. See Mr. Selden Lib. II. de Synedr cap. 4. n. 2. Seventy Men of the Elders of Israel This Number is generally thought both by the Jewish and Christian Writers to be derived from the number of Persons that came down into Egypt with Jacob XLVI Gen. 27. Who saith R. Bechai were a kind of Prototype of this Number in future Ages For hence they were governed by so many Elders when they were in Egypt III Exod. 16. where there is no mention indeed made of Seventy but he gathers it from what followed and those were the Seventy whom we find at the giving of the Law a little after they came out of Egypt XXIV Exod. 1 9. who are called Nobles or Great Men v. 11. So that this number was not now first constituted but rather continued and confirmed Whom thou knowest to be the Elders of the People For there were many Elders out of whom Seventy were chosen See XXIV Exod. 1. And Officers over them That is saith R. Bechai whom thou knowest to be of the number of those who when they were Officers in Egypt over the People were beaten by Pharaoh's Task-masters V Exod. 14. Which word Officers doth not signifie Men that had any Judicial Authority but only such as had an inspection over others to see they did their Work and to give an account of them But it is very likely they were Persons of note who had more than ordinary Understanding and Breeding which advanced them to be Inspectors of others And therefore the Talmudists rightly observe that the Elders and Officers here mentioned were no doubt Men of Wisdom and Judgment who knew how to use the Authority that was committed to them And it is not improbable as some of them affirm that they were chosen out of those lesser Courts which were erected by the Advice of Jethro See Selden in the same place sect 5. who at large confutes Baronius and others who say that the number of the great Sanhedrim which
derived its Original from hence was Seventy two and makes it appear they were only Seventy and with Moses their Head Seventy one sect 8. And it is not unworthy our notice that about the same time as he observes sect 12. that this number of Seventy Judges was here constituted in the Wilderness the great Judicature in Areopagus was constituted among the Greeks viz. in the Reign of Cecrops the first King of Athens after the Ogygian Flood when according to Eusebius the People of Israel were brought out of Egypt The Marmora Arundeliana indeed say this Court was erected in the time of Cranaus but that makes no great difference for he was the Successor of Cecrops We do not find of what number it consisted but it is certain it was the highest 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of all the Courts among the Greeks And it is no less observable that as that Court began about the same time with the Constitution of this among the Hebrews so they both ended in the Reign of the Emperor Vespasian as the said Mr. Selden shows in that Book cap. 16. sect 10. And bring them unto the Tabernacle of the Congregation That there they might be as it were consecrated unto God and that the People might know they received their Authority from him That they may stand there with thee As those Men who were to be sharers with him in his Authority and were like to him in Wisdom Piety and Descent So Maimonides glosses upon these words in Hilk Sanhedr cap. 2. where he saith none were made Members of the Sanhedrim but Priests and Levites and such of the Israelites as were descended from the noblest Families and quotes these words to prove it Verse 17 Ver. 17. And I will come down In a visible manner verse 25. And talk with thee there To declare perhaps in their Audience that he appointed them to the Office of being the Assistants of Moses in the Government And I will take of the Spirit which is upon thee and put it upon them He did not take away from Moses any of the Gifts which he had bestowed upon him nor did he diminish them but conferred upon these Men some of the Gifts which are here meant by Spirit viz. of Wisdom and Judgment and Courage with all others that were needful in a Governor This R. Solomon Jarchi illustrates by the comparison of a great Lamp set up in a room at which many others are lighted without the least diminution of its Light See further verse 25. And they shall bear the burden of the People with thee By this it appears it was the Spirit of Government which God intended to give them that they might ease Moses by assisting him with the same Authority that he had to hinder or to appease such Mutinies as now the People were faln into That thou bear it not thy self alone That all the Murmurings of the People might not be only against him but some of their Complaints might be diverted unto others Who might also help him in the judging of such Causes as had hitherto been reserved to him alone For it is plain that these Seventy Persons made an higher Court than any of those constituted by the advice of Jethro Cornelius Bertram indeed fansies that these Rulers of Thousands Hundreds Fifties and Tens not being sufficient for the business committed to them though he likewise conceives they had some of their several Families joyned with them God appointed these Seventy for their assistance to whom they were to bring all Causes which they could not determine before they troubled Moses with them Lib. de Repub. Jud. cap. 6. But our learned Mr. Thorndike in his Rights of the Church chap. 2. hath well observed that those Captains were to be in place only during the Pilgrimage of the Wilderness For when they came to the Land of Promise the Law provided that Judges and Ministers should be ordained in every City XVI Deut. 18. who if there fell any difference about the Law were to repair to the place where God dwelt to the Successors of Moses and these Seventy for Resolution in it XVII Deut. 11 12. For as he judiciously notes in his Review p. 69. sutable to what is here delivered they were assumed to assist Moses in his great Office of judging the hardest Causes and by that Law XVII Deut. 8 c. were afterwards made a standing Court resident at the Place of the Tabernacle to judge the last Result of all Causes concerning the Law and to determine all Matter of Right not determined by the Letter of the same Ver. 18. And say thou unto the People All that he said hitherto concerned Moses himself in answer to his Request Now he tells him what he should Verse 18 say to the People in answer to their Complaint Sanctifie your selves Here the word Sanctifie seems to signifie no more but to prepare and make themselves ready to receive what they desired So the Chaldee expounds it and so the word is translated by us several times in the Book of Jeremiah VI. 4. XII 3. LI. 28. Against to morrow He seems at the same time to gratifie Moses and satisfie them for his setting the Seventy Elders before the LORD and their eating Flesh succeed one another Or else he immediately gathered the Elders and the next day the Quails came for their Food And ye shall eat Flesh for ye have wept in the Ears of the LORD c. You shall have what you long for with such vehemence that it hath made you utter Complaints against the LORD Verse 19 Ver. 19. Ye shall eat not one day As they did about a Year ago XVI Exod. 12 13. Nor two days nor five days c. Not for a short time only Verse 20 Ver. 20. But even a whole Month. So long the Hebrews gather from hence they staid in this part of the Wilderness of Paran Or rather a little longer For they came hither on the twenty third Day of the second Month in the Even on which if we suppose the Fire to have burnt among them v. 1. and that the next Morning which is scarce credible they lusted after Flesh and in a tumultuous manner demanded it of Moses who promised they should have it we must allow a little time for the constituting of the Seventy Elders And suppose it was done on the twenty fifth Day and that the next Day the Quails came as we translate it they were two Days in gathering them From whence if we begin this Month it will appear they stayed here longer than that space Vntil it come out at your Nostrils Till you be glutted with it and vomit it up so violently that it come not only out at your Mouth but at your Nostrils And it be loathsom to you Which was both the Cause and the Effect of Vomiting Because that ye have despised the LORD Forgetting all that he had done for them as if it had been nothing and slighting his Servant
Sea to the middle of Arabia Petraea Nor would the Locusts have come this way had not this Wind brought them from their ordinary Course From the Sea Viz. From the Red-sea yet not excluding the Persian Gulph Which must not be understood as if they came out of the Sea but from the Sea-coast And it is very probable out of Africa where they abound So the aforesaid Ludolphus expounds it in his late Dissertatio de Locustis Pars II. cap. 39 c. And let them fall by the Camp Or poured them down upon the Camp as Dust or Rain falls thick upon the Ground For both these Comparisons the Psalmist uses in the place before-named LXXVIII 27. And this is expressed in Exodus XVI 13. by covering their Camp As it were a days journey on this side and as it were a days journey on the other side A days Journey as Bochartus makes account is at least Twenty Miles See the place before-named Hierozoic P. II. Lib. I. cap. 15. p. 105. Or as Ludolphus makes the Computation Sixteen Miles in his Dissertation de Locustis P. II. cap. 44 c. Take it either way it shows there was a vast number of them For he adds Round about the Camp So that which way soever they went for sixteen or twenty Miles together there lay heaps of them upon the Ground which if we understand this of Quails cannot be conceived without a heap of Miracles And if we resort to that what need was there of a Wind to bring them when God must be supposed miraculously to have created them as he did Manna And yet such a quantity of Quails was not to be found any where without a Miracle as would cover the Heavens forty Miles according to Bochartus on all sides But that which would have been on many accounts miraculous if we understand it of Quails will be found less wonderful or rather natural if it be understood of Locusts who come in very great and thick Clouds which darken the Sky as all Authors tell us See Ludolphus Comment in Histor Aethiop p. 188. And as it were two Cubits high upon the face of the Earth This Interpreters look upon as impossible for then the Quails would have been choaked and stifled if they had been heaped so deep one upon another And therefore they have devised the addition of a new word and refer this not to their falling upon the Ground but to their flying in the Air two Cubits high above the Earth that so they might the more easily be taken by their Hands So the Jews and so Val. Schindler in his Lexicon upon the word Selau But besides that there is nothing of this in the Text and is contrary to what the Psalmist says that they fell in the midst of their Camp verse 28. and that they came down like Rain which always falls upon the Ground there are many other Difficulties in this Interpretation as he shows p. 189. and defends what he there asserts in his Dissertation de Locustis P. II. cap. 49 50. And therefore it is better to expound it of Locusts who though they fall one upon another to a great depth are not thereby suffocated by reason of the length of their Feet and the thinness of their Wings Ver. 32. And the People stood up or rather rose Verse 32 up all that day and all that night and all the next day They were intent upon the gathering of them for thirty six hours And they gathered the Quails By this it is evident that they gathered something lying upon the Ground and not flying in the Air for we do not gather things there but take or catch them He that gathered least Viz. The Master of every Family for himself and for those belonging to him For we are not to suppose that every Man in Israel gathered so many as follows Gathered ten homers A vast quantity if they were Quails which would have served them not for a Month but for a Year or two as Ludolphus observes p. 190. of his Commentary on his Aethiopic Hist Besides we do not use to measure Fowl but to number them And therefore Bochart being sensible of this impropriety takes the word homer here to signifie an heap Which is confuted by Ludolphus in his Dissertatio de Locustis P. II. cap. 54 55 c. And they spread them all abroad for themselves round about the Camp This is another plain indication that they were Locusts which they spread to be dried in the Sun but if they had been Quails would have been very preposterous for it would have made them the sooner stink Interpreters therefore commonly pass by this and give no account why they spread them abroad and the Vulgar Latin omits this word spread Whereas all Authors tell us this is the principal way of preparing Locusts and preserving them for a Month or more Which they boil'd or other ways made fit to eat when they had occasion See Ludolphus in his fore-mentioned Commentary and in his Defence of it lately in his Dissertatio de Locustis P. II. cap. 97 98 c. Verse 33 Ver. 33. And while the flesh was yet between their teeth While they were eating and therefore were in good health and had a good Stomach Ere it was chewed Before they had swallowed it The Wrath of the LORD was kindled against the People They felt unexpected effects of God's displeasure being taken perhaps with a sudden vomiting of which they died v. 20. This was in the Conclusion of the Month for so long he there saith they should eat flesh And the LORD smote the People with a very great Plague He sent a Pestilence among them as Aben Ezra supposes Or as others think they wasted away in a Consumption the Vomiting perhaps continuing so that they could never retain any Meat till they died This they gather from CVI Psal 15. where the Psalmist saith He sent Leanness into their Soul But Bochartus and Menochius think he burnt them up with a Fire from his Presence as at the beginning of this Murmuring verse 1. where it is said as it is here The Anger of the LORD was kindled But Bochartus grounds this chiefly upon LXXVIII Psal 21. where it is said A Fire was kindled in Jacob which he refers to this Story It may seem strange to some that now they should be punished so heavily when about a Year ago they murmured for Flesh as they did now and he gave it them in the Even together with Manna in the Morning without any Punishment at all But it is to be considered that as it was a greater Fault to fall into the same Sin again after God had been so good to them so they were not in such Necessity now as they were then when they were really pinched with hunger whereas now they were fed with Bread from Heaven and therefore cried for Meat not out of need but wantonness And it may be added That they were not then so well taught
Lightning and perhaps scorched as they likewise sometimes are The latter seems most probable from what follows v. 37. and from the like punishment by Fire from the LORD which is said to devour Nadab and Abihu and yet their Bodies remained intire X Lev. 2 4. This was the more astonishing because Moses and Aaron who stood with them at the Door of the Tabernacle v. 18. had no hurt Verse 36 Ver. 36. And the LORD spake unto Moses saying Immediately after the Death of those Men. Ver. 37. Speak unto Eleazar the Son of Aaron the Priest Who it is likely stood by them as next Successor to Aaron in the Office which was disputed And therefore perhaps imployed in what follows rather than Aaron that his Succession might be confirmed Though others will have it that it was below the Dignity of Aaron to perform such a mean Office and besides he might have been in danger to be polluted by the dead Bodies of the Men that were burnt That he take the Censers out of the Burning Out of the place where the Men were burnt as some understand it Or which differs not much from among the dead Bodies which were burnt Burning being put for Bodies burnt as Captivity XXI 1. for those that were carried Captive or made Prisoners as we there translate it But there is no need of either of these Additions burning signifying the Fire which burnt in them which he orders Eleazar to throw out that the Censers might be brought away And scatter thou the Fire yonder The Men were burnt as soon as ever they put fire to the Incense in their Censers v. 18. which flaming at the Door of the Tabernacle where they stood near the Altar from whence they took the Fire God commanded to be thrown away without the Camp into that place I suppose where they were wont to throw the Ashes VI Lev. 11. or rather into some unclean place where they threw the Dust scraped from the Walls of Leprous Houses XIV Lev. 41. For it was to show that God abhorred their Offering For they are hollowed Or had Fire from the Altar put into them which some think sanctified them But the plain reason is given in the next verse because they offered them before the LORD i. e. they had been employed to an holy use and that by God's command v. 6 17. and therefore God would not have them hereafter serve for any other Ver. 39. The Censers of these Sinners against their Verse 39 own Souls Who have brought destruction upon themselves by their Presumption Let them make of them Either Aaron or Eleazar were to cause them to be beaten into such Plates as here follow Broad Plates for a covering of the Altar Of Burnt-offering which was covered with Brass XXVII Exod 12. but these Plates were to be laid upon that Covering which it had already for the end mentioned in the Conclusion of this verse And hereby also the proper Covering of the Altar lasted the longer For they offered them before the LORD Presented them before the LORD when they offered Incense in them v. 35. Therefore they are hallowed Or holy That is I will have them separated for this reason to my use alone and no other It is a thing worthy to be taken special notice of that the Impiety of the Men that offered Incense did not discharge their Censers of the discriminative Respect as our famous Mr. Mede speaks due unto things sacred As these in some sort were by being presented to the LORD which made it unlawful to imploy them to common uses For as the LORD himself is that singular incommunicable and absolutely Holy One and his Service and Worship therefore incommunicable to any other so should that also which is consecrated to his Service be in some proportion incommunicably used and not promiscuously and commonly as other things are See Book I. Discourse 2. p. 18. And they shall be a Sign unto the Children of Israel That God accepts no Sacrifice which is not presented by the Hands of the Sons of Aaron This the Levites were to remember who attended upon the Priest when they saw these Plates laid upon the Altar of Burnt-offering every day Verse 39 Ver. 39. And Eleazar the Priest took the brazen Censers c. By this it appears these Censers were made of the same Metal though it was not said before that Aaron's Censer was of and wherewith the Altar was overlaid He took them up out of the burning no doubt immediately upon the foregoing Commands and as soon as the Mutiny was quite quelled they were employed as Moses had directed Ver. 40. To be a Memorial unto the Children of Israel This explains what is meant by a Sign v. 38. viz. to put them in mind or rather to keep in their memory That no Stranger Though he were an Israelite nay a Levite if he were not as it here follows of the Seed of Aaron he was reputed a Stranger to this Office Come near to offer Incense before the LORD Presume to execute the Office of a Priest in the Sanctuary That he be not as Korah and his Company Destroyed in a dreadful manner By this it appears that Korah perished as well as the Two hundred and fifty Men and it is likely as they did by Fire from the LORD As the LORD said unto him i. e. To Eleazar By the hand of Moses Ver. 36 37. Ver. 41. But on the morrow An astonishing Instance Verse 41 of the incurable hardness and insensibility of some Mens hearts which were not in the least altered by God's terrible Judgments and singular Mercies but instantly forgat both All the Congregation of the Children of Israel Not merely the Rulers of the People as this Phrase sometimes signifies but all the People in general v. 47. who were incited it is probable by that lewd Rout which Korah had gathered together against Moses and Aaron v. 19. Some of which were swallowed up but most of them remained still alive to do more Mischief Murmured against Moses and against Aaron In such a mutinous and threatning manner as demonstrated the contagious Nature of a Seditious Humour beyond all example For from a discontented Party who grumbled that they were not preferred suitably to the opinion they had of themselves it spread it self into the whole Body of the People And so infected them as to kindle a new Flame as soon as the former had been extinguished by such a terrible Vengeance as one would have expected should not have left the smallest Spark of this mutinous Humour in them Saying Ye have killed the People of the LORD So they impudently call those Men whom God himself had declared by a visible Token to be presumptuous Sinners against their own Souls Some imagine they quarrelled with Moses and Aaron because they had not prevailed with God to pardon them which they could as well have done as procured this Judgment upon them But the displeasure which God here expresses against this
to lift up themselves like to these fierce Creatures to signifie their Assaulting their Enemies with an undaunted Courage He shall not lye down till he eat of the prey Which Lions rend and tear with their Claws and Teeth irresistibly and speedily So the Hebrew word tereph which we render prey imports the Flesh of Beasts torn in pieces And drink the blood of the slain He alludes to the ravenousness of Lions and signifies the entire and perfect Victory the Israelites should win over their Enemies For this Prophecy hath a peculiar respect to the conquest of the Canaanites under the conduct of Joshua Verse 25 Ver. 25. And Balak said unto Balaam neither curse them at all nor bless them at all It seems he thought his Blessings to be as powerful as his Curses and therefore desires him to forbear both if he could not have what he desired Verse 26 Ver. 26. And Balaam answered Told I thee not saying all that the LORD speaks that must I do As I cannot do any thing against the Mind and Will of God so I must do as he bids me v. 3 12. Verse 27 Ver. 27. And Balak said unto Balaam Come I pray thee and I will bring thee to another place Still he fancies according to the Superstition of those days there might be something unlucky in the place that made his Prayers unsuccessful which might prove acceptable in another For as the Syrians imagined in future Ages that some Gods were powerful in the Hills who could do nothing in the Plains 1 Kings XX. 23 28. so it seems there was such a Conceit at this time in these Countries that some Gods delighted more in one Hill than they did in another for he still brings Balaam to another high place Such a Conceit we see remains to this day in the Romish Church where the Lady and the Rood of one place are thought far more powerful and therefore more frequented than those of another Peradventure it will please God that thou maist curse me them from thence He said nothing of God's permission before v. 13. but now was convinced his consent was to be gained And would not despair of it but thought it possible that very thing might seem right and good in his Eyes as the Hebrew phrase here is in a new place which displeased him in both the former Ver. 28. And Balak brought Balaam to the top of Verse 28 Peor This was the most famous High-place in all the Country of Moab where as Mr. Selden conjectures Baal had a Temple and was worshipped and thence called Baal-Peor So Theodoret and Suidas 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Beel signifies Saturn and Phegor or as we pronounce it Peor the place where he was worshipped Just as the Greeks called Jupiter by the name of Olympius and Mercurius of Cylenius c. And in all likelyhood by Beth-Peor XXXIV Deut. 6. which in English is the House of Peor in the Land of Moab is meant the Temple of Baal which stood upon the Mountain For so the word Beth signifies frequently among the Hebrews not an ordinary House but the House of some God As Beth-Ashtaroth 1 Sam. XXXI 10. and Beth-Baal 1 Kings XVI 32. And there is often mention of Beth-shemesh in the Holy Writings XV Joshua 10. I Judges 33. and many other places which signifies the Temple of the Sun From whence the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 among the Arabians upon the Red Sea Which Stephanus de Vrbibus expounds 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the House of the Sun See Syntagma I. de Diis Syris cap. 5. That looketh towards Jeshimon See XXI 20. Verse 29 Ver. 29. And Balaam said unto Balak build me here seven Altars and prepare me here seven Bullocks and seven Rams He orders the very same Sacrifices he did at first without any difference v. 1. either not knowing any other Method of obtaining their Desires or thinking it in vain to devise any other Verse 30 Ver. 30. And Balak did as Balaam had said and offered a Bullock and a Ram upon every Altar He was wholly governed by Balaam in this and though he changed the place made no alteration in the Sacrifices which were as compleat and perfect as any in those times offered Here is no mention made of the time when these things were done but we may be certain all the three forementioned solemn Sacrifices in three several places were not offered upon one and the same day And superstitious People as all Histories tell us having been as curious in the choice of days as well as places it is probable that Balak pickt out some day or hour which he thought might be more lucky to him than the foregoing CHAP. XXIV Chapter XXIV Ver. 1. AND when Balaam saw that it pleased the Verse 1 LORD to bless Israel Of which he had given him a double proof XXII 5 c. 16 c. He went not out as at other times See XXIII 3 15. To seek for Enchantments This implies that he had hitherto in the process of this business used some wicked Arts to effect his ends or desired to be directed to them But being not able to obtain any thing but Commands cross to all his Designs he gave himself up wholly to the conduct of God's Holy Spirit and did not so much as offer to seek for Enchantments In the Hebrew the words are to meet with Enchantments unto which he hoped to be directed that he might be able to Curse Israel For though he addressed himself to the true God whom he calls the LORD XXIII 26. yet it was in a Superstitious way with such Rites and Ceremonies of Worship as were not of God's appointment but either devised by evil Spirits or very grateful to them whereby he hoped to be shown by what means he might disable Israel and deliver them into the hand of Balak For the ancient Magick derived from Zoroaster was nothing else as Plato pretends in Alcibiade I. but the Knowledge of Divine Things and the right way of worshipping God And Apuleius saith the same of it that it was Diis immortalibus accepta colendi eos ac venerandi pergnara c. a Science acceptable to the Immortal Gods very skilful how to worship and honour them being pious and knowing in Divine Things Which sufficiently bewrays this Divine Knowledge as they called it to be impious for Zoroaster instructed his Disciples in the Worship of the Fire as an Emblem at the best of the Sun which they lookt upon as a visible Image of this invisible God and upon that account worshipped it And after his time it is manifest this heavenly knowledge as they esteemed it degenerated into more uncouth Rites and wicked Arts whereby they pretended to be able to make the Gods do what they pleased Pliny mentions an Herb Lib. XXIV cap. 17. which he saith Magicians used quùm Deos velint evocare when they would call out the Gods and draw them to their purpose In which power they
and our Learned Dr. Lightfoot in his Temple Service chap. 7. sect 3. Ver. 3. And thou shalt say unto them this is the offering Verse 3 made by fire which ye shall offer unto the LORD That Offering which he peculiarly speaks of is the daily Sacrifice which was appointed long ago before the Tabernacle was set up XXIX Exod. 38 39. See my Notes there And add this that God's promise to meet them there v. 42 43. and afterward to dwell among them v. 45. seems to depend upon this constant Service which he expected should be paid to him which if neglected he withdrew himself from them Two Lambs of the first year day by day continually This is expresly required in XXIX Exod. 38. Only here it is added without spot or perfect in its kind which was required in all Sacrifices particularly in the first Lamb which they offered when they came out of Egypt XII Exod 5. See there Ver. 4. The one Lamb shalt thou offer in the Morning and the other Lamb shalt thou offer at Even The very words in XXIX Exod. 39. Verse 4 Ver. 5. A tenth part of an Ephah of Flour for a Verse 5 Meat-offering mingled with the fourth part of an hin of beaten Oyl This also is there explained XXIX Exod. 40. Verse 6 Ver. 6. It is a continual Burnt-offering To be continued throughout all your Generations every day as it is expressed XXIX Exod. 42. For it was in the nature of a daily Prayer to God that he would graciously continue his Mercy unto Israel as Abarbinel observes and increase their Corn Wine and Oyl which they acknowledged hereby they received from him Which was ordained in Mount Sinai There Moses received both this Law and all the rest which are mentioned in the Book of Exodus concerning the Service of God and the place where it was to be performed and his Ministers c. And this sufficiently shows that he speaks here to those who were so young at the first Institution of these Laws that they gave the less heed to them or had forgotten them And there are those who think that for Eight and thirty years they had difused them which they gather from XII Deut. 8. But I do not take it to be likely that Sacrifices were wholly omitted during that space though perhaps not so regularly performed as when they came to Canaan For to suppose that is to suppose that the Fire from Heaven either went out or burnt continually to no purpose and that the Divine Majesty had no entertainment set upon his Table and consequently did not keep House and dwell among them all that time In short that there was no Worship of God at the Tabernacle All these Arguments may convince any Man there were offered at least the daily Sacrifice Morning and Even and those on the Sabbath For a sweet savour a Sacrifice made by fire unto the LORD See XXIX Exod. 41. Ver. 7. And the Drink-offering thereof shall be the fourth Verse 7 part of a hin for the one Lamb. So it was ordained also in Mount Sinai as appears from the same XXIX Exod. 40. And in this very Book there is a general Rule given to this new Generation that this should be the least quantity of Wine which should be offered with a Burnt-offering or Peace-offering See XV Numb 5. Which was a thing so constantly practised that the Heathen never sacrificed but they poured Wine upon the Flesh as it flamed upon the Altar For though Water was sometimes poured upon the Sacrifices yet Nonnus saith Lib. IV. Dionysiac it was when Men knew not the use of Wine for after that was found out they never sacrificed without it See Fort. Scacchus Myrother 2. cap. 42. In the holy place Upon the Altar of Burnt offerings which stood in the holy place near to the door of the Tabernacle XXIX Exod. 42. Shalt thou cause the strong Wine to be poured out unto the LORD for a Drink-offering The Hebrew word Schecar commonly signifies any sort of strong Drink but here the noblest and most generous Wine for it was not lawful to use any other Liquor in their Sacrifices The Heathens had this Reverence to their Gods that they alway offered to them the most excellent Wine they had Which appears by those words we meet withal so often in Homer both in his Iliads and Odysses of Mens pouring out their Sacrifices 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 black Wine or of the deepest Colour red as Blood which was the richest of all other And Herodian speaking of the vast profuseness of Haliogabalus who offered Hecatombs of Oxen every Morning with great multitudes of Sheep upon which he heaped all manner of Spices adds this also Lib. V. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. pouring out many flaggons of the oldest and most excellent Wine on the Altars So that Rivers of Wine and Blood ran mixed together Verse 8 Ver. 8. And the other Lamb shalt thou offer at Even c. All the foregoing verses relate to the Morning Sacrifice and this only briefly prescribes that the other Lamb should be offered in the same manner at Even with the very same Meat-offering and Drink-offering And as no Sacrifice was to precede the Morning Burnt-offering but it was to be offered first so this at Even was to conclude all the Sacrifices of the Day and none to be offered after it A Sacrifice made by fire a sweet savour unto the LORD As acceptable to him as the Morning Sacrifice Verse 9 Ver. 9. And on the Sabbath day two Lambs of the first year without spot He doth not mean that whereas every Morning and Evening they offered one Lamb on the Sabbath day they should offer two but that there should be two Lambs offered on the Sabbath over and above the daily Offering as appears from verse 10. Whether one of them was to be offered in the Morning and the other added at the Evening Sacrifice it is not said but it is most probable the Sacrifices on the Sabbath were so ordered For the Jews say that at the time of this additional Sacrifice in the Morning of the Sabbath they sang at the Temple the Song of Moses Deut. XXXII dividing it into six parts and singing one part every Sabbath so that in six Weeks they had finished it and then began again And at the Evening Sacrifice they sang that Song of his Exod. XV. at which times the Priest sounded the Trumpets three times more than they did at the ordinary Songs And two tenth deals of flour for a Meat-offering mingled with Oyl and the Drink-offering thereof As the Burnt-offerings were double on this day so a double quantity of Flour is ordered for the Meat-offering that attended the Burnt-offering for only a tenth part of an Ephah v. 5. was offered on other days and consequently there was to be as much more Oyl and Wine than daily And here it may be sit to note that as soon as the Drink-offering was poured out
LORD by Vrim and Thummim but only before the most holy Place See XXVII 21. And therefore it seems to me far more likely that he means the Ark which was wont to be carried in following times into the Field when they went to fight with their Enemies 1 Sam. IV. 4 5. XIV 18. 2 Sam. XI 1. Yea Joshua himself not long after this time ordered the Ark to be carried with Priests blowing the Trumpets before it when he surrounded Jericho VI Josh 4 6 7 c. And therefore the holy Instruments being here joyned with the Trumpets to blow in his hand it makes it the more probable that the Ark may be here meant There being also something in this very Book to countenance this Opinion See XIV 44. but especially XXXII 20 22. But it must be confessed that it is never thus expressed in any other place of Holy Scripture but always called the Ark of God or of the Covenant or the Testimony or the like And therefore perhaps they give the truest sence of these words who take the following words to be an Explication of them That is the Trumpets were the holy Instruments which he carried in his hand And the Trumpets to blow in his hand Which he delivered to the Priests who followed him to sound an Alarm when they went to fight according to the direction X. 8 9. and as the practice was in future Ages 2 Chron. XIII 12. Ver. 7. And they warred against the Midianites Verse 7 It is not certain whether the Midianites came out of their Country to give them battle or they first broke into their Country and then fought their Army As the LORD commanded Moses One would think this meant no more but that they obeyed the Commandment of God before-mentioned v. 2. But the Jews think he hath respect to another particular Commandment which they say was given by Moses when they went out to this War That they should not when they besieged any City begirt it quite round but only on three sides leaving one naked that the besieged might flee away if they pleased by which means effusion of Human Blood was prevented So Guil. Schickart observes out of Siphri in his Mischpat Hammelech cap. 5. Theor. 18. and Mr. Selden since him Lib. VI. de Jure Nat. Gent. cap. 15. where he shows they understand this of all Wars but those against the seven Nations in Canaan and Amalek towards whom this kindness was not shown as appears by the Siege of Jericho But the Laws about managing Wars which are mentioned in the Book of Deuteronomy do not seem to have been yet given though the Jews fancy this Law was now given about Midian and observed ever after And slew all the Males Who were in this fight and did not save themselves by flight Verse 8 Ver. 8. And they slew the Kings of Midian Little Kings called Princes XIII Josh 21. where they are said to be Dukes of Sihon i. e. great Men tributary to Sihon while he continued King of the Amorites But after the Israelites had conquered him they took perhaps the Title of Kings Besides the rest of them that were slain They made not only a great slaughter of the People but killed their chief Commanders who led them on Namely Evi and Rekem and Zur c. They are particularly named that all their Neighbours might be satisfied of the truth of this History And he that is called Zur is thought to have been the Father of Cozbi whom Phineas slew Balaam also the Son of Beor they slew with the sword He had seen such good success of his wicked Counsel which he gave either as he went home or returning again to them See XXIV ult that presuming the Israelites were forsaken of their God he adventured to go along with the Midianites unto this Battle hoping he might curse the Israelites now that iniquity i. e. Idolatry was found among them which he could not do while they were free from it Thus he perished by his own wicked devices and was so far from having his wish that he might die the death of the righteous that is live long that as the Jews say he was slain in the Thirty fourth year of his Age. The Doctors in the Gemara of the Sanhedrim cap. 11. sect 11. ask what did he here To which R. Johanan makes answer he went to receive his Reward for the Death of the Twenty four thousand Israelites which he had procured XXV 9. And thus saith another it hapned unto him according to the Proverb The Camel went to desire horns and they cut off his ears Ver. 9. And the Children of Israel took all the Women Verse 9 of Midian captive and their little ones After they were Masters of the Field as we speak by the overthrow of their Armies they fell upon their Cities and according to the ancient custom in the most bloody Wars they killed only the Men but no Women nor Children XXXIV Gen. 25. 1 Kings XI 16. And so the Law of God afterward required they should do when they took any City that did not belong to the Canaanites XX Deut. 13 14. who were utterly to be destroyed v. 16 17. where he saith Thou shalt save nothing alive that breatheth And they took the spoil of all their Cattle and all their Flocks and all their Goods As belonging to them by the right of Conquest in a just War Verse 10 Ver. 10. And they burnt all their Cities wherein they dwelt and their goodly Castles with fire Made the Country desolate that they who fled might have no encouragement to return again nor be able without great hazzard to settle themselves there where they had not a Fortress left to defend them This was but a necessary care notwithstanding which they had peopled the Country again so well in the space of about Two hundred years that they were able to oppress the Israelites as we read VI Judg. 1. Verse 11 Ver. 11. And they took all the spoil and all the prey both of Men and of Beasts They had possessed themselves of them before v. 9. but now they carried them away Verse 12 Ver. 12. And they brought the Captives and the Prey and the Spoil Here are three different words to express their Booty which they brought to the Camp of Israel The first of which signifies the Women and Children that were taken The second the Cattle and the Flocks though sometimes it includes in it Men and Women and the third their Money and Goods Vnto Moses and Eleazar the Priest and unto the Congregation of the Children of Israel Unto the LXX Elders and Princes of the Tribes who were assembled with them See XXIX 1. as it seems to be expounded in the next verse Vnto the Camp at the plains of Moab c. From whence they marched against Midian and had been encamped there a great while XXII 1. XXVI 3 63. Ver. 13. And Moses and Eleazar the Priest and all Verse 13 the
he takes this to have been a Custom derived from ancient time before the Law of Moses which may be questioned and Bonfrerius upon this place hath alledged the very same Proofs and several more particularly this out of the Scholiast upon Sophocles in his Ajax Mastigoph 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. it was the Custom among the Ancients when they either killed a Man or made any other slaughter to wash their Hands in Water 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the Purification of the Defilement Ver. 20. And purifie all your Raiment and all that Verse 20 is made of Skins c. With the same Water of Separation or else by washing them in running Water as the manner was in other Cases XI Lev. 32 33. for they might all be supposed to be defiled by dead Bodies and so come under the Law XIX 14. Ver. 21. And Eleazar the Priest said unto the Men of Verse 21 War that went to the Battle This is the Ordinance of the Law which the LORD commanded Moses This Law was to be observed hereafter by those who went to War For though the Law before was as I observed that he who touched a dead Body should be purified with the Water of Separation yet nothing is there said of him that killed a Man in War but did not perhaps touch his Body which now is brought under the same Rule Ver. 22 23. Only the Gold and the Silver the Brass Verse 22 23. c. every thing that may abide the fire ye shall make it go through the fire c. All sorts of Metals were to have this peculiar sort of Purification which the other things mentioned v. 20. would not endure And the same Bonfrerius observes this was a way of Purification among the Gentiles as old as Homer's time but they used Sulphur with it For so he makes Vlysses call to the old Women to bring him Sulphur and then Fire that he might fume the House wherein the Woers had been killed Which is observed by Fort. Scacchus also Myrothec 2. cap. 30. where he also notes that Ovid gives a long account why these two Fire and Water were chosen for the Instruments of Purification Lib. IV. Fastorum where he saith particularly of Fire Omnia purgat edax ignis vitiumque metalli Excoquit Nevertheless it shall be purified with the Water of Separation On the third day I suppose before it went through the Fire And all that abideth not the fire ye shall make go through the Water All things that could abide the Fire were to be purified both by that and by the Water of Separation And such things as could not abide it were to be purified not meetly by sprinkling them with the Water of Separation but by making them go through the Water Ver. 24. And ye shall wash your Clothes on the seventh day and ye shall be clean c. Thus he that sprinkled an unclean Person with the Water of Separation was bound to purifie himself XIX 19. Verse 24 Ver. 25. And the LORD spake unto Moses saying Verse 25 After they were purified and come into the Camp Ver. 26. Take the sum of the prey that was taken Verse 26 In the Hebrew the words are Take the sum of the prey of the Captivity which it is plain by what follows signifies the Sum of the Prey and of the Captives For all that they took was of three kinds v. 12. The Persons called Captives the Beasts which are called the Prey and Money and Goods such as are mentioned v. 20 21. which are called the Spoil Both of Man and Beast Here an account is ordered to be given of two parts of what had been taken but nothing said of the third which was the Spoil out of which they who had it made a voluntary Oblation v. 50 53. Thou and Eleazar the Priest and the chief of the Fathers The same perhaps with the Heads of the Tribes XXX 1. Ver. 27. And divide the prey into two parts between Verse 27 them that took the War upon them who went out to the Battle and between all the Congregation By this Partition a far larger share was given to every one of the Warriours who were but Twelve thousand than to any of their Brethren who were near Six hundred thousand For they had hazarded themselves which the others had not who notwithstanding that enjoyed some Fruit of their Labours because it was a common Cause in which they engaged and the rest seem to have been ready to fight as well as they v. 3. This Division was made by a special Direction of God but was not the Rule in after Ages as appears from 1 Sam. XXX 24 25. nor had been in ancient Times as the Jews interpret XIV Gen. 24. See Selden Lib. VI. de Jure Nat. Gent. cap. 16. p. 747. Verse 28 Ver. 28. And levy a Tribute unto the LORD of the Men of War c. The LORD was their Soveraign and therefore had a Tribute due to him out of that which they had taken in War as a grateful Acknowledgment that they owed their Success to him One soul of five hundred both of the persons i. e. Of the Women and the Children And of the Beeves and of the Asses and of the Sheep The Hebrew word tzon signifies Goats as well as Sheep and both being here intended the LXX expresses them both Here is no mention of Camels which it seems their Country was not stockt withal at this time See v. 34 c. what I have noted upon XXXVII Gen. 25. This Tribute to God was but a very small proportion in comparison with what their Kings challenged in following times if we may believe the Talmudists who say they had all the Gold and Silver and such rich things that were taken and half of the rest of the Prey which was divided between them and the People See Selden in the place above-named But anciently they had only the tenth part See XIV Gen. 20. Verse 29 Ver. 29. Take it of their half and give it unto Eleazar the Priest for an Heave-offering unto the LORD For the maintenance of the Priests among whom this part of the Tribute was divided And it was just a tenth part of what the Levites had as they had a tenth part of their Tithes which was paid them for their constant support So the Law was XVIII 21 24 26 c. which was observed in this Levy which is called Trumah as the Offering for the making of the Sanctuary is called XXV Exod. 2. where we translate it as here a Heave-offering Ver. 30. And of the Children of Israel's half thou Verse 30 shalt take one portion of fifty of the Persons of the Beeves c. A far larger share is demanded of the People ten times as much as was paid by the Souldiers because they came more easily by it without any pains or danger And they pay it in a very just proportion to the number of those who went to the