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doms, until your carcasses be consumed in the wilderness. the number of the days in which ye searched the land, forty days, a day for a year, a day for a year ye shall bear your iniquities, forty years; and ye shall know my breach (of promise.) 35 I Jehovah have spoken, if I do not this unto all this evil congregation, that are gathered together against me; in this wilderness they shall be consumed, and there they shall die. 36 And the men which Moses had sent to search the land, and which returned, and made all the congregation to murmur against him, by bringing up an evil report upon the land; " Even the men died that did bring up

Implying the time past also, from their coming out of Egypt: for one whole year, and part of the second were now past already, when God gave this sentence against them, Num. x. 11. BEAR YOUR WHOREDOMS,] That is, bear the punishment of your sins; as the Chald. for whoredoms translateth sins; though this name whoredom is commonly used for idolatry, Jer. iii. 9; Ezek. xvi. 15-17, &c. See Exod. xxxiv. 15, 16; Lev. xvii. 7.

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VER. 34.-AFTER,] Or, according to the number; in the Heb. in is used for as, or according to, as the Gr. translateth it see the notes on Lev. xxv. 15. A DAY FOR A YEAR, A DAY FOR A YEAR,] That is, each day for a year, or a year for every day: so in Ezek. iv. 6, where the prophet in a figure, bare the iniquity of Israel so many days as they had sinned years. Hereupon in prophecies, days are put for years, Dan. ix. 24, &c.; Rev. xi. 3. YE SHALL KNOW MY BREACH,] To wit, of promise; or simply, my breaking off: that is, ye shall know and have experience by the punishment which you shall suffer, how great your sin is in breaking promise and disannuling your word and covenant with me, and in breaking off from me. Thus my breach may be understood, breach, or breaking with me, or from me, as, he that eateth my bread,' Ps. xli. 10, is expounded, he that eateth bread with me,' John xiii. 18. Or my breach, that is, when I brake promise with you, or break off from you, ye shall know how great evil is upon you. For when men forsake God, he also forsaketh them, and breaketh his covenant with them, that is, performeth not his pro mise, which is conditional if men continue in his faith, Deut. xxxi. 16, 17; Zech. xi. 10; Jude v. 5; Rom. xi. 22. The Gr. translateth, "ye shall know the wrath (or indignation) of mine anger:" the Chald. " ye shall know that ye have murmured against me." Sol. Jarchi expoundeth it, 'my breach in that ye have broken (that is, turned away) your heart from (following) after This word is after used by Moses, in

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Num. xxxii. 23, 'wherefore break ye the heart (that is, discourage ye) the sons of Israel from going,' &c.; and in Num. xxx. 5, if her father break (that is, disallow) her, disannul her promise.'

VER. 35.-HAVE SPOKEN,] The Chald. explaineth it, have decreed by my word. Ir I DO NOT,] That is, surely I will do, as the Gr. expoundeth it: it is an oath, as before in ver. 23. This sentence decreed, seized upon them, that all this generation died in the wilderness, Num. xxvi. 64, 65; and upon this occasion, Moses made the xc. Psalm, wherein he bewaileth the shortness and misery of man's life, being finished now in 70 or 80 years; and entreateth God for mercy. And of this and other the like punishments, the apostle saith, they happened unto them for ensamples; and they are written for our admonition, upon whom the ends of the world are come,' 1 Cor. x. 11; so we see that they could not enter in (to the rest of God) because of unbelief: let us study therefore to enter into that rest, lest any man fall after the same example of unbelief,' Heb. iii. 19; iv. 11.

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VER. 36. THE MEN,] The ten spies. MADE TO MURMUR,] And murmured themselves; as the Heb. signifieth both their own act and that which they caused in others. So the Gr. translateth it, "murmured against it, unto (or before) the congregation. AGAINST HIM,] Against Moses, as in ver. 2, or, as the Gr. translateth, against it; for they murmured also against the land, Num. xiii. 32; xiv. 3. EVIL REPORг,] Or, defamation ; in Gr. evil words; in Chald, an evil name. The word evil is expressed in the next ver. see the notes on Num. xiii. 32.

VER. 27.-THE PLAGUE BEFORE JEHOVAH,] That is, by an extraordinary plague from the hand of God; either the pestilence before threatened, ver. 12; or some other death. And before Jehovah may mean sudden death there by the sanctuary, where the glory of Jehovah appeared,' ver. 10; as it is said of Uzzah, there he died before God,' 1 Chron. xiii. 10; which another prophet

the evil report of the land, by the plague, before Jehovah. 38 But Joshua the son of Nun, and Caleb the son of Jephunneh, lived, of those men that went to search the land. 39 And Moses spake these words unto all the sons of Israel, and the people mourned greatly. 40 And they rose up early in the morning, and went up into the top of the mountain, saying, Lo, we be here, and will go up unto the place which Jehovah hath said, for we have sinned. And Moses said, Wherefore now do you transgress the mouth of Jehovah? but it shall not prosper. 42 Go not up, for Jehovah is not among you, that ye be not smitten before your enemies. 43 For the Amalekite and the Canaanite is there before you, and ye shall fall by the sword, for because ye are turned from after Jehovah, and Jehovah will not be with you. "But they loftily presumed to go up to the top of the mountain: but the ark of the covenant of explaineth, there he died by the ark of which was not sincere, nor a godly sorrow, God,' 2 Sam. vi. 7. The Heb. (as Sol. Jar- for they turned from one evil to another, and chi and Thargum Jonathan on this place) re- overthrew themselves. port these men's death to have been by an inflammation of their tongues, and worms issuing out of them, as a just recompense, because with their tongues they had sinned.

VER. 38. LIVED,] That is, remained alive, safe, and in health. So the Judge of all the earth did judgment, and would not slay the righteous with the wicked; as Gen. xviii. 25. And they survived not only the other spies, but all the rebellious Israelites, and went in and possessed the land of promise, Josh. xix. 10; xix. 49. This showeth the small number of God's elect, though many be called to the profession of the faith. The

Heb. doctors, speaking of Jer. iii. 14, where it is written, "I will take you one of a city, and two of a family, and I will bring you to Zion, do say, as of six hundred thousand Israelites, only two entered into the land of promise, to wit, Joshua and Caleb; so shall it also be in the days of Christ." Talmud. in Sanhedrin. chap. xi.; wherein they bear witness against themselves, that they fulfilled the measure of their fathers in rebelling against Christ, and despising the gospel of their salvation.

VER. 40.-AND WENT UP,] That is, girded their weapons of war about them, and pressed forward of themselves to go up, as Moses explaineth it, in Deut. i. 41. For things which men endeavour and are ready to do, are said to be done by them, as Reuben delivered Joseph out of his brethren's hand, when he endeavoured, by exhorting and persuading them, that he might deliver him, Gen. xxxvii. 21, 22. See also the annot. on Exod. viii. 18. WILL GO UP,] And fight, Deut. i. 41. WE HAVE SINNED,] Against Jehovah, Deut. i. 41. Thus they showed a kind of repentance and sorrow for their sin,

VER. 41.-MOSES SAID,] Being first commanded of the Lord so to say, Deut. i. 42. THE MOUTH,] That is, as the Gr. translateth, "the word of the Lord:" and the Chald. addeth, "against the decree of the word of the Lord." BUT IT,] Or, for it, that is, the thing which ye do shall not prosper, that is, not have good success: in Gr. it shall not be prosperous unto you." R. Menachem referreth this word it, to Shechinah, the divine majesty which would not prosper them; and compareth herewith a like phrase in Ezek. i. 13, it went up and down among the living creatures.'

VER. 42.-JEHOVAH IS NOT AMONG YOU,] Thus, God bade him say, for I am not among you,' Deut. i. 42. The Chald. expoundeth it," for Shechinah (the majesty or presence) of the Lord is not among you.” NOT SMITTEN,] In Chald. not broken; in Gr. and ye shall fall before your enemies.

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VER. 43. FROM AFTER JEHOVAH,] In Chald. "from after the service of the Lord," which the Gr. translateth, disobeying (or not believing) the Lord." Chazkuni explaineth it thus, "Because the spies made you afraid of the Canaanite and Amalekite that abide there, ye are turned from after the Lord, and are afraid to go into the land, and you trust not in him, therefore he will not be with you if you transgress his mouth, to go to fight till after 40 years. JEHOVAH WILL NOT BE WITH YOU,] This the Chald. expoundeth," the word of the Lord will not be for your help."

VER. 44. THEY LOFTILY PRESUMED,] Or, took upon them by violence with a lofty presumptuous mind: in the Chald. "they dealt wickedly or turbulently." The original word Aphal, (from which Ophel a tower

Jehovah and Moses, departed not from within the camp.

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the Amalekite came down, and the Canaanite, which dwelt in that mountain; and smote them, and discomfited them even unto Hormah.

or fort is derived, 2 Chron. xxxiii. 14,) sig... nifieth lifting up,' as in Abak. ii. 4, which the apostle showeth, to mean a' drawing back' from God by unbelief, Heb. x. 38, 39. So here in this their presumptuous enterprise, their souls were lifted up in them, but withdrawn from God. And Moses explaineth this by two other words, 'ye pressed forward,' Deut. i. 41, and ye were presumptuous,' Deut. i. 43. The Heb. commentary Tanchuma, compareth it with another like word which signifieth darkness, and explaineth it, "they went dark (or obscure) for that they went without leave from God:" and Thargum Jonathan, thus; "they set forward in the dark, before day dawning:" to which the Lat. version agreeth, translating it "darkened." DEPARTED NOT,] In Gr. moved not. ark removed not, but at the removal of the cloud, Num. ix. 15, &c., which God not taking up, showed thereby his dislike of their action. Moses obeying the Lord, would not accompany the presumptuous sinners: so they went without the Lord, and without the signs of his grace, or company of his ministers.

The

VER. 45. THE CANAANITE,] That is, the Amorite, Deut. v. 44, which was of the posterity of Canaan, Gen. x. 15, 16. WHICH DWELT,] Or, which sat, lay in wait. DIS. COMFITED THEM,] Pursued them as bees do, and destroyed them, Deut. i. 44. Because 'they rebelled against God, and vexed his Holy Spirit, therefore he was turned to be

their enemy, he fought against them,' Is. lxiii. 10. UNTO HORMAH,] In Gr. Herma, the name of a place, so called of the event, signifying utter destruction, or anathema: so after in Num. xxi. 3. After this discomfiture, the Israelites returned and wept before the Lord:' but he would not hear their voice, nor give ear unto them; so they abode in Kadesh many days, Deut. i. 45, 46. These

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things which happened unto them for types,' 1 Cor. x. 11, do show the nature of man, of his free will, and works without faith, that they procure nothing but wrath from God, and destruction unto men. And as Israel carried themselves under Moses, so did they under Christ: for the Lord Jesus himself, and John the Baptist (as Joshua and Caleb) faithfully testified the truth of God's promise, and persuaded the people to enter into the kingdom of God, Matt. iii. 1–3; iv. 17. But the priests, scribes, and pharisees (like the unfaithful spies) discouraged the people, and would neither go themselves into the kingdom of heaven, nor suffer them that were entering, to go in, Matt. xxiii. 13, but pretended worldly fears, John xi. 48. Yet after they would seem to enter by force, 'going about to establish their own righteousness,' but not submitting themselves unto the righteousness of God,' Rom. x. 3, so they pleased not God, but filled up their sins alway, and wrath came upon them to the uttermost, 1 Thes. ii. 15, 16.

CHAP. X V.

1. The Lord teacheth Israel how they should sacrifice unto him in the land of Canaan, and what measure of meat-offerings and drinkofferings should be for every sacrifice. 13. The stranger is under the same law. 17. The law of the first of the dough for an heave offering. 22. The sacrifice for sin of ignorance, done by Israelite or stranger. 30. The punishment of sin done with an high hand. A man that was found gathering sticks on the Sabbath, is by the commandment of God stoned to death. 37. The law of fringes on the borders of their garments, and use that the people should make of them.

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'AND Jehovah spake unto Moses, saying, Speak unto the sons of Israel, and say unto them: When ye be come into the should perish in the wilderness, God now repeateth and enlargeth the law of sacrificing,

VER. 1.-SPAKE UNTO MOSES,] After the judgment upon the disobedient Israelites, who

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land of your habitations which I give unto you. And ye will make a fire-offering unto Jehovah, a burnt-offering or a sacrifice, to separate a vow, or a voluntary offering; or in your solemn feasts, to make a savour of rest, unto Jehovah, of the herd, or of the flock. * Then he that offereth his oblation unto Jehovah, shall

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which their children should observe in the land of Canaan: whereby their reconciliation unto him, and his grace towards them in Christ, was figured: thus after the curse of the law for sin, is annexed the grace of the gospel through faith. In like manner after the destruction of twenty-four thousand for the sin of Baal-pehor, in Num. xxv. the Lord causeth the people to be mustered, Num. xxvi. and appointeth the land to be given them for inheritance, and repeateth again the law of sacrificing at the solemn feasts, in Num. xxviii. and xxix. that upon the example of wrath on the sinful parents, he might show his remembrance of mercy in Christ, unto the repentant believing children.

VER. 2.-LAND OF YOUR HABITATIONS,] Wherein you shall dwell: not in the wilderness, but in the land of promise, (which figured the state of grace in Christ) did God require the sacrifices of his people, and promiseth to accept them. So after by the prophet Ezekiel, he saith, I will bring you into the wilderness of the people, and there will I plead with you face to face. Like as I pleaded with your fathers in the wilderness of the land of Egypt, so will I plead with you, saith the Lord God. And I will cause you to pass under the rod, &c. and I will purge out from among you the rebels, and them that transgress against me, &c. For in the mountain of mine holiness, in the mountain of the height of Israel, saith the Lord God, there shall all the house of Israel, all of them in the land, serve me: there will I accept them, and there will I require your offerings, and the first fruits of your oblations, with all your holy things; with a savour of rest will I accept you,' &c. Ezek. xx. 3538, 40, 41.

VER. 3.-A FIRE OFFERING,] In Chald. an oblation before the Lord. BURNT-OFFERING,] The law whereof was given in Lev. i. A SACRIFICE,] To wit, of peace-offerings, as the Chald. explaineth it: the law concerning them, see in Lev. iii. And the word 'sacrifice' being put absolutely, is often used for peace-offerings;' as in Exod. xviii. 12; Lev. xvii. 5, 8; xxiii. 37; Deut. xii. 27. So it is meant here; for the meat and drinkofferings following, were not added to the sin or trespass-offerings. The Heb. canons say, "They are not charged with meat and drink-offerings, save for the burnt-offering of beasts, and for peace-offerings only; whether

they be the oblation of the congregation, or of a private person, or the lamb of a woman after child-birth (Lev. xii. 6,) and those that the high priest offereth, forasmuch as they are burnt-offerings, they are charged to have meat and drink-offerings. But the (burntofferings of) fowls, and the trespass and sinofferings, they bring no meat or drink-offerings with them, save with the sin-offering of the leper, and his trespass-offering, whose meat-offerings are expressed in the law," (Lev. xiv. 10,) Maim. in Magn, hakorbanoth, chap. ii. sect. 2. To SEPARATE,] Or, in separating a vow: whereof see the notes on Lev. xxvii. 2. VOLUNTARY OFFERING,] What these are, and how they differ one from another, is noted on Lev. vii. 16. After in ver. 8, it is called 'peace-offerings.' And from hence the Hebs. gather, that sin and trespass-offerings were not required to have meat and drink-offerings with them; for, "sin and trespass-offerings, and firstfruits, and. tithes, and the passover, for as much as they come not by vow or voluntary offering, they are not charged with the meat and drink-offerings," Maim. in Magnas. hakorbanoth, chap. ii. sect. 3. SOLEMN FEASTS,] Whereof see Lev. xxiii. So the peace-offerings of the chagigah (or passover mentioned in Deut. xvi. 1, 2, &c.) and the burnt-offerings, were to have meat and drinkofferings with them: Maim. ibid. chap. ii. sect. 3. SAVOUR OF REST,] That is, of sweet smell, as the Gr. translateth it; which the Chald. expoundeth, to be accepted with favour: see the notes on Gen. viii. 21; Lev. i. 9. OR OF THE FLOCK,] To except the burnt offering of fowls, as before is noted.

VER. 4. HIS OBLATION,] In Gr. his gift; so the Heb. korban is interpreted, a gift, in Mark vii. 11. SHALL BRING NEAR,] Or, shall offer: so after. MEAT-OFFERING,] ID Heb. minchah: of it, and the signification thereof, see the notes on Lev. ii. A TENTH PART,] To wit, of an ephah, as is expressed in Num. xxviii. 5, and as the Gr. version here addeth: of the 'ephah' or bushel, see Exod. xvi. 36. Hence the Heb. gather, as Chazkuni here noteth from R. Nathan, "that whosoever would voluntarily offer a meat-offering, might not bring less than a tenth deal. AN HIN,] A measure in the sanctuary for liquid things. "The hin is twelve logs," saith Maim. in Magnas, hakorbanoth, chap. ii. sect. 7. The log was as much as six

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bring near a meat-offering of a tenth part of fine flour, mingled with the fourth part of an hin of oil. 5 And the fourth part of an hin of wine for a drink-offering, shalt thou make ready for the burnt-offering, or for the sacrifice, for one lamb. Or for a ram thou shalt make a meat-offering of two tenth parts of fine flour, mingled with the third part of an hin of oil. And for a drinkoffering, the third part of an hin of wine shalt thou offer for a savour of rest unto Jehovah. And when thou shalt make a youngling of the herd, a burnt-offering or a sacrifice, to separate a vow or peace-offerings unto Jehovah; Then shall he bring near with the youngling of the herd, a meat-offering of three tenth parts of fine flour, mingled with half an hin of oil. 10 And thou shalt offer for a drink-offering, half an hin of wine for a fire-offering of a savour of rest unto Jehovah. "Thus shall it be done for one bullock, or for one ram, or for a lamb of the sheep, or of the goats. According to the number that ye shall make ready, so

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eggs, as is noted on Lev. xiv. 10; Exod. xxx. 24. So the 'hin' contained as much as seventy-two eggs: the fourth part of an hin, as much as eighteen eggs. OIL,] To wit, oil olive, as in Thargum Jonathan is expressed.

VER. 5.-WINE,] Expounded in Thargum Jonathan, red wine of the grapes. So in those that follow. It is called 'shecar,' or, 'strong wine,' in Num. xxviii. 7. A DRINKOFFERING.] Or, an effusion, a poured out offering, because it was " poured out upon the altar, but not upon the fire," as Maim. showeth, in Magn. hakorbanoth, chap. ii. sect. 1. OR FOR THE SACRIFICE,] To wit, of peace-offerings, as the Chald. expoundeth it; and by this word or, he showeth that he is to bring "for the one by itself, and for the other by itself," saith Chazkuni on Num. xv. FOR ONE,] That is, for every one severally,

as in ver. 12.

VER. 6.—OR FOR A RAM,] The Gr. interpreteth it, and for a ram. A ram was of the second year, or upward: the lamb of the first year. Two TENTH PARTS,] Two omers, which was double the measure for a lamb, ver. 4, and this the Hebs, understand for the ram only, not for the ewe, or goat; as they write, "The quantity of the meat and drinkofferings, for an he-lamb, or she-lamb, is a tenth of flour, and the fourth part of an hin of wine. Likewise for a goat, whether it be little or great, male or female; also for an ewe, though she be great. But for a ram, two tenth deals of flour, &c. and the third part of an hin of wine," Maim, in Magnas. hakorbanoth, chap. ii. sect. 4.

VER. 7.-OF REST,] In Gr. of sweet smell, or good odour: as in ver. 3.

VER. 8.-WHEN THOU SHALT MAKE,] In

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Gr. if ye shall make, that is, shall sacrifice. YOUNGLING,] Heb. a son of the herd: meaning a bullock: as in Exod. xxix. 1. And here is no difference between young or old, as was before between lamb and ram; but one quantity is for the calf, and for the bull. "The bullock or the calf, be it male or female, hath for the meat-offering three tenth deals of flour," &c. Maim. ibid. chap. ii. sect. 4.

VER. 9. HE BRING,] Or, he offer: here the person is changed; before he said, "when thou,' ver. 8, now he saith, then shall he.' the Gr. keepeth the person as before, then shall ye offer. THREE TENTH PARTS,] Three omers; that is, three times so much as for a lamb, ver. 4.

VER. 10.-A FIRE-OFFERING,] In Chald. an oblation. This is meant, as Sol. Jarchi saith, "but of the meat-offering and of the oil: for the wine was no fire-offering, because it was not put upon the fire."

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VER. 11.-OR OF THE GOATS,] Be it kid, or goat-buck, male or female, old or young; for the law putteth no difference, as is observed; and so noted by Chazkuni here. As for the manner of offering these meat-offerings, the Heb. canons say, that they were not charged to bring frankincense' with them (as they were with the meat-offerings that were brought alone, Lev. ii. 1,) but they were charged to have 'salt,' (according to the law in Lev. ii. 13,) "and this meat offering was all of it burnt upon the altar in the courtyard, (whereas of all the other meatoffering, an handful only was burnt, and the residue eaten by the priests, Lev. ii. 2, 3,) and the wine was poured upon the altar," Maim. in Magnas, hakorbanoth, chap. ii. sect. 1.

VER. 12. SO SHALL YE MAKE READY,]

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