not pass through: and Edom came out against him with much people, and with a strong hand. 21 And Edom refused to give Israel, to pass through his border; and Israel turned aside from him. 22 And they journeyed from Kadesh, and the sons of Israel, even the whole congregation, came unto mount Hor. 23 And Jehovah said unto Moses and Aaron, in mount Hor, by the border of the land of Edom, saying. 24 Aaron shall be gathered unto his people, for he shall not enter into the land which I have given unto the sons of Israel, because ye rebelled against my mouth at the water of Meribah. 25 Take Aaron and Eleazar his son, and bring them up unto mount Hor. 26 And strip Aaron of his garments, and put them in 2 Chron. i. 40, expounded a great peo. and return unto their dust. The people ple.' This coming out was to resist Israel by mean the fathers deceased, as is spoken of force and strong hand, for Edom was afraid David in Acts xiii. 36, and in Judg. ii. 20, of them, Deut. ii. 4, and trusted not their all that generation were gathered unto their words. fathers. So his people here, are Aaron's godly forefathers: as David desireth the contrary, Gather not my soul with sinners,' Ps. xxvi. 9. See the annot. on Gen. xxv. 8. REBELLED AGAINST MY MOUTH,] That is, against my word, as the Chald. expoundeth it: the Gr. saith, ye provoked me. See before on ver. 12. VER. 21.-TO GIVE,]That is, to suffer, or to give Israel leave to pass, as the Chald, expoundeth it. Notwithstanding, as they went along their coast, the Edomites suffered them to buy victuals of them, as appeareth by Deut. ii. 28, 29. TURNED ASIDE,] And went along through the wilderness, and compassed the land of Edom, Judg. xi. 18. For the Lord had charged them that they should not meddle with the sons of Esau, or their possession,' Deut. ii. 4, 5. So Thargum Jonathan here paraphraseth, "they were commanded by the word of (the God of) heaven, that they should not wage war with them, because the time was not yet come, when he would execute vengeance on Edom by their hands." Thus Israel suffered patiently the unkindness of Edom, and obeyed the Lord herein, though the way which they after went through the wilderness, was very grievous unto them, and their souls were discouraged because of the same, Num. xxi. 4, 5. VER. 22.-MOUNT HOR,] A mount in the edge of the land of Edom, and the next resting place which they came unto from Kadesh, Num. xxxiii. 37. The name itself signifieth a mount, for Har in Heb. is a mountain; and Sol. Jarchi here explaineth it, "a mountain upon a mountain:" Thargum Jonathan nameth it, "mount Omanos." VER. 24.-GATHERED UNTO HIS PEOPLE,] That is, die, and be buried, and his soul be among the spirits of just men made perfect,' as Heb. xii. 23. Gathering signifieth here taking away by death, as in ver. 26, and in Isa. lvii. 1, merciful men are gathered, that is, taken away:' and that which is gathered, is the spirit of man, as in Ps. civ. 20, thou gatherest their spirit, they give up the ghost, The VER. 26. STRIP AARON,] Or, disarray Aaron of his garments, meaning of his priestly robes, the garments of holiness, which Moses had made him for honour; and for beautiful glory,' Exod. xxviii. 2, and which at his consecration to the priesthood Moses had put upon him, Lev. viii. 7-9. So Thargum Jonathan expoundeth it," strip Aaron of the honourable garments of the priesthood." taking off of these garments, and putting them upon Eleazar, signified the taking away of his office and dignity, and giving the same to another as by a like similitude God said unto Shebna the treasurer, I will drive thee from thy station, and from thy state shall he pull thee down. And it shall be in that day, that I will call my servant Eliakim, the son of Hilkiah, and I will clothe him with thy robe, and strengthen him with thy girdle, and I will commit thy government unto his hand, and he shall be a father to the inhabitants of Jerusalem,' &c. Is. xxii. 15, 19—21. As by Aaron's offering for his own sins first, and then for the sins of the people, Lev. xvi. 6, 11, 15, the Holy Spirit showed the inability of the legal priesthood (in comparison with Christ's) to reconcile men unto God, Heb. vii. 26-28, so by this disarraying and death of Aaron, he signified the disanulling of that priesthood, for the weakness and unprofitableness thereof,' Heb. vii. 11—18. When therefore the same hands of Moses, upon Eleazar his son, and Aaron shall be gathered and shall die there. " And Moses did as Jehovah commanded, and they went up into mount Hor, in the eyes of all the congregation. 28 And Moses stripped Aaron of his garments, and put them upon which had put on the garments, did pull them off, and now at this time for the sin which the high priest had committed, ver. 12, Deut. xxxii. 50, 51, they and all the people were taught to expect a better priesthood of the Son of God, who is perfected for evermore,' Heb. vii. 28. ELEAZAR HIS SON,] This was a comfort to all, especially to Aaron the father, that the priestly function ended not with the death of the priest, but was derived to his posterity, and so continued through all ages, till Christ came, who is 'a priest for ever, after the order of Melchisedek the true Eleazar, that is, the help of God; who is made, not after the law of a carnal commandment, but after the power of an endless life,' Heb. vii. 11, 16. Wherefore to signify the continuance of his grace and love to the church, God promised that the priests the Levites should not want a man before him, to offer burnt-offerings and to kindle meat-offerings, and to do sacrifice continually,' Jer. xxxiii. 18. So Aaron did behold in the clothing of his son, a type of his own, and of all Israel's salvation, that his death might not be bitter unto him, but he might depart in peace, because his eyes did see (though as afar off) the salvation of God, as Luke ii. 29, 30. SHALL BE GATHERED,] Unto his peoples, ver. 24. AND SHALL DIE,] He that before in the work of his priesthood, 'made atonement for the people, and stood between the dead and the living, and the plague was stayed,' Num. xvi. 47, 48, now dieth himself, for his own sin: an evident demonstration of the insufficiency of the Levitical priesthood. Whereupon the apostle teacheth, that they were many priests, because they were not suffered to continue by reason of death. But Christ, because he continueth ever, hath a priesthood which passeth not from one to another: wherefore he is able also to save them to the uttermost, that come unto God by him, seeing he ever liveth to make intercession for them,' Heb. vii. 23-25. VER. 28.-MOSES STRIPPED AARON,] The actions of Moses signified the effects of his ministry and law, 2 Cor. iii. 13. Whereas therefore he unvested Aaron, by reason of sin and death which was to ensue, it showed that no priest who was a sinner, and under the power of death, could satisfy the justice of the law, and avoid the wrath of God: so the legal priesthood now might say, 'He hath stript me of my glory, and taken the crown from my head,' Job xix. 9. Again in putting the priestly garments upon Eleazar (who was before this, the prince of the princes of the Levites,' Num. iii. 32,) he signified, that the law had a shadow of good things to come, Heb. x. 1, and therefore the blessings figured thereby, should not be frustrated, but continue under hope by succession, till He should come unto whom the right of the high priesthood belonged, even the branch that should build the temple of the Lord, and should bear the glory, and sit and rule upon his throne, and should be a priest upon his throne, and the counsel of peace be between them both,' Zach. vi. 12, 13; Jer. xxxiii. 18. Thus the law was a schoolmaster unto Christ,' Gal. iii. 24. It may also be observed, how among the Gentiles, their prophets and prophetesses, who did wear some ornaments and ensigns of their dignity, used solemnly to put them off before their death, as resigning them up unto God, and judging it an unmeet thing to die in them, as appeareth by the example of Cassandra, in the Greek poet Eschylus, and of Amphiareus the prophet, in Statius Papinius, Thebaid. 7. TOF OF THE MOUNTAIN,] Things that were very memorable and significative, are often noted in scripture to be done on mountains, as being conspicuous, remarkable, and implying high and heavenly mysteries. So the ark of Noah rested on mount Ararat, Gen. viii. 4. Abraham sacrificed his son on mount Moriah, Gen. xxii. 2, &c.; as the Son of God was sacrificed on Calvary, Luke xxiii. 33. The law of Moses was given upon mount Sinai, Exod. xix.; the law of Christ came from mount Zion, Mic. iv. 1, 2; and on a mountain he preached the gospel, and expounded the law, Matt. v. 1, &c. Ezekiel in a vision was showed the city called "The Lord is there, upon a very high moun tain,' Ezek. xlii. &c.; xlviii. 35. John was also showed the same city upon a great high mountain, Rev. xxi. 10, &c. Moses himself on the mountain of Nebo, viewed all the promised land, and died there, Deut. xxxiv. 1-5, and was with Christ when he was transfigured, and spake of his death, upon an high mountain, Matt. xvii. 1-3; Luke ix. 30, 31, and now he was with Aaron at his death, and translation of the priesthood from him unto Eleazar, where he also beheld the Levitical priesthood afar off, and so the translation of it, and of the law thereof, unto Christ, whose day he desired, Heb. xi. 12. Eleazar his son; and Aaron died there in the top of the mountain : and Moses and Eleazar came down from the mountain. 29 And all the congregation saw that Aaron had given up the ghost and they wept for Aaron thirty days, even all the house of Israel. VER. 29.-SAW THAT AARON HAD GIVEN UP THE GHOST,] seeing is here for perceiving by knowledge and understanding, as by the relation of Moses and Eleazar, as also that Aaron came not down with them. 'So Jacob saw that there was corn in Egypt, when he heard thereof,' Gen. xlii. 1; Acts vii. 12. The people saw the voices,' Exod. xx. 18, and sundry the like. Here also they might see the hand of God, chastising their sin upon Aaron, who died not only for his own transgression, but for their sakes,' as Moses after speaketh of himself, 'The Lord was wroth with me for your sakes,' Deut. iii. 26, yet in beholding his priesthood continued in his son, they might also behold God's mercy towards them in Christ, who should perfectly reconcile them unto God, when the priesthood of the law, which now began to die away, should utterly be abolished. THEY xxxiv. 8. : WEPT,] That is, they mourned. For public СНАР. ХХІ. 1. The Canaanites fight with Israel, and take some of them captive; but Israel by a vow, obtain help of God, and destroy them and their cities. 4. The people murmuring because of their wants in the way, are plagued with fiery serpents. 7. They repenting, are healed by a brazen serpent. 10. Sundry journeys of the Israelites. 16. Their song at Beer, for water, which God gave them. 21. They requesting passage through the Amorites' country are denied it. 24. Israel vanquisheth them, and Sihon their king, and possesseth their cities. 27. Proverbs or prophecies of Sihon's overthrow. 33. Og, king of Bashan, fighteth against Israel, and is also vanquished, and Israel possesseth his land. 1 AND the Canaanite the king of Arad, which dwelt in the south, heard that Israel came the way of the spies: and he fought VER. 1.-KING OF ARAD,] Arad seemeth to be the name of the city where the king reigned, as in Jos. xii. 14, and so the Chald. here explain it. IN THE SOUTH,] The south part in the land of Canaan, Num. xxxiii. 40. THE WAY OF THE SPIES,] Or, the way of Atharim, as the Gr. version retaineth the Heb. name, as proper; and it might be a way so called, and well known in that time. But the Chald. translateth it, the way of the spies; meaning that they came towards Canaan, after they had been turned back to wards the Red sea, Num. xiv. 25, and had been at Ezion-gaber, Num. xxxiii. 35, they returned towards Canaan again, along by Edom's coast, to come unto the land which the spies had searched, Num. xiii. A CAPTIVITY.] That is, some captives, or prisoners. So captivity is used for captives, or people taken in war, Num. xxxi. 12; Judg. v. 12; 2 Chron. xxviii. 5, and often: as 'poverty,' for a company of poor people, 2 Kings xxiv. 10; and 'spoil,' for spoiled people, Amos v. 9; thanksgivings,' for a company of tharks against Israel, and took captive of them, a captivity: And Israel vowed a vow unto Jehovah, and said, If giving thou wilt give this people into my hand, then I will utterly destroy their cities. And Jehovah hearkened to the voice of Israel, and gave up the Canaanite, and they utterly destroyed them and their cities and he called the name of the place Hormah. 4 * And they journeyed from mount Hor, by the way of the red givers, Neh. xii. 31; and many the like. The Canaanites having heard of the overthrow which was given Israel, thirty-eight years before, Num. xiv. 45; and of the hand of God against them so long in the wilderness, were hardened and emboldened to encounter them now when they heard again of their coming; and Satan endeavoured hereby to discourage Israel, that as their fathers through unbelief being afraid, entered not into the promised land, Deut. i. 27, 32, 35; so the children also might be deprived. And God, for a chastisement of their sins, and for the trial of their faith, suffereth the enemy at first to prevail, that his people might know that they should not conquer the land by their own strength or for their own worthiness, Ps. xliv. 3, 4; Deut. ix. 4. VER. 2. VOWED A VOW,] calling upon God for help, and religiously promising to devote unto him their enemies and all their substance. See the annot. on Gen. xxviii. 20. IF GIVING THOU WILT GIVE,] That is, if thou wilt indeed give; and it implieth a prayer, which often is uttered after this manner: as, 'Jabez called on the God of Israel, saying, If blessing thou wilt bless me,' &c. 1 Chron. iv. 10. UTTERLY DESTROY,] Or, devote; in Gr. anathematize; things devoted after this manner, the persons were to die, their goods confiscate to the Lord, Lev. xxvii. 28, 29. So when Jericho was devoted, the people and beasts were killed, the city burnt, the goods carried into the Lord's treasury, Jos. vi. 17, 19, 21, 24. came out against them, and devoted the spoils which they took; and when their cities came into their possession, they utterly destroyed and devoted them, and so paid their vow, which now they promised. НЕ CALLED,] Or, they called, meaning Israel, unless it be applied in special to Moses. The Gr. translateth, they called. HORMAH,] Or Chormah; in Gr. Anathema, that is, devotement, or utter destruction. By this name they both set up a memorial of God's mercy, who gave their enemies into their hand, and of their duty, to keep the vow which they had promised. VER. 4.-TO COMPASS THE LAND,] Because Edom had denied them passage through it, Num. xx. 18, 21, by reason whereof their travel was increased. SOUL OF THE PEOPLE WAS SHORTENED,] Or, was straitened, that is, was grieved, or discouraged. This word, when it is applied to the hand, signifieth inability, as in Num. xi. 23; Isa. xxxvii. 27; 2 Kings xix. 26, unto the soul (as in this place) it meaneth grief, vexation, or discomfort; so in Judg. xvi. 16. Samson's soul was shortened, (that is, vexed) unto death; and in Judg. x. 16, the Lord's soul was shortened, (that is, grieved) for the misery of Israel: and sometimes it is with a kind of lothing, as in Zach. xi. 8; 'my soul was shortened for them,' that is, lothed them. A like phrase is of the shortness of the spirit, which also signifieth anguish, trouble and vexation, as in Exod. vi. 6; Job xxi. 4; and want of power, as in Mic. ii. 7. The Gr. here translateth, the people were feebleminded, or of small soul, or courage. BEprayer of Israel. GAVE UP THE CAN- CAUSE OF THE WAY,] Or, in the way: but AANITE,] To wit, into their hand, as the Gr. in often noteth the cause of a thing; as, the here repeateth from ver. 2. THEY UTTERLY Lord's soul was grieved in (that is, for, or DESTROYED] Heb. he utterly destroyed or de- because of) the misery of Israel,' Judg. x. voted, speaking of Israel, as of one body. 16, or according to the like phrase in Zach. But how could they, being so far off in the xi. 8; their soul lothed the way, both for wilderness, destroy their cities, lying within the longsomeness of it, and for the many Canaan, Num. xxxiii. 40; into which they wants and troubles that they found therein, came not, till after Moses' death? It seem- as in ver. 5. So the Gr. interpreteth it, for eth the accomplishment of this vow was per- the way and Sol. Jarchi in like manner, formed long after, when they were come into saying, "Because it was heard unto them, the land. For the king of Arad is reckoned they said, we were now near to enter into for one of those that Joshua conquered, Jos. the land, and we turned backward: so our faxii. 14. See also Judg. i. 16, 17. They thers turned, and lingered thirty-nine years now conquered the Canaanite's army that unto this day; therefore their soul was short VER. 3.-HEARKENED TO THE VOICE,] That is, as the Chald. explaineth it, received the sea, to compass the land of Edom; and the soul of the people was shortened, because of the way. 5 And the people spake against God, and against Moses, Wherefore have ye brought us up out of Egypt, to die in the wilderness? for there is no bread, neither is there water, and our soul lotheth this light bread. * And Jehovah sent among the people fiery serpents, and they bit ened for the afflictions of the way." This way into the land of promise, figured the way into the kingdom of God, through the wilderness of this world, the wilderness of peoples,' as in Ezek. xx. 35; into which kingdom we cannot enter, but through much tribulation,' Acts xiv. 22; because the gate is strait, and the way is narrow that leadeth unto life,' Mat. vii. 14; and we are to go through fire and through water,' Ps. lxvi. 12. The discouragement of this people. showeth human frailty and infirmity, through want of faith and patience: for as they erred in heart, and knew not the Lord's ways, Ps. xcv. 10, so many, when tribulation or persecution ariseth because of the word, by and by they are offended,' Mat. xiii. 21. : VER. 5.-SPAKE AGAINST GOD,] The Chald. expoundeth it, murmured before the Lord, and contended with Moses, and so in ver. 7. This was their wonted carriage, in their tentations: see Exod. xiv. 11 ; xv. 24; xvi. 2, 3; xvii. 2, 3; Num. xi. 1, 4, 5; xvi. 13, 14; xx. 3-5. By God here is meant Christ, the Angel of God's face or presence, in whom his name was, Exod. xxiii. 20, 21; Isa. Ixiii. 9; as the apostle openeth this place, saying, Neither let us tempt Christ, as some of them also tempted, and were destroyed of serpents,' 1 Cor. x. 9. THIS LIGHT BREAD,] Meaning manna; as the Chald. explaineth it, this manna the light meat in Gr. this vain (or empty) bread. So they call it, either because it was light of digestion, that they felt it not in their hot stomachs; or in contempt, counting it base and vile, in comparison with other meats: See Num. xi. 5, 6, 8. This manna being rained upon them from heaven, Ps. lxxviii. 23, 24, was both corporal and spiritual food unto them, a figure of the hidden manna, which Christ feedeth his people with, unto life eternal, Rev. ii. 17; Job vi. 48-51. So the contempt thereof, was the contempt of Christ and his grace: and into this sin do all they fall, that lothe and leave Christ and his gospel, for the momentary pleasures of this life; the enemies of the cross of Christ, whose end is destruction, whose God is their belly, and whose glory is in their shame, who mind earthly things,' Phil. iii. 18, 19. VER. 6. FIERY SERPENTS,] Or, burning serpents, as the Chald. translateth: the Gr. in this place calleth them deadly (or killing) serpents. In the Heb. they are named seraphim, that is, burners, because when they bite a man, he burneth with extreme heat and thirst. it may be also in respect of their colour, for some serpents are of a fiery colour; Nicander in Theriacis. Of the Heb. saraph, the Gr. by changing the order of letters, have borrowed the name prester, which is a kind of venomous serpent, called also dipsas, and causon; of which it is reported, that who is stung therewith, he hath such a vehement thirst, that he cannot be satisfied, but is tormented with it continually, and though he drink never so largely, yet is he presently as thirsty as before. And again, that the bitings of these serpents were left of the most ancient (physicians) as altogether incurable," Dioscorid. lib. vi. cap. 38, 40. They are said to be like unto vipers, but their biting more hurtful; for the heart of a man is inflamed with their biting, and his lips are parched and dry with thirst, as Nicander writeth of them. Sol. Jarchi saith," they are called seraphim (burners) because they burned men with the venom of their teeth." The prophet Isaiah mentioneth the flying fiery serpent,' in Is. xiv. 29; xxx. 6, whereby it seemeth to be a kind of serpent with wings. With these and other serpents, the wilderness through which they went, did abound, as Moses showeth in Deut. viii. 15, but God, who guided them through it, kept them from hurting his people, till now for their sin, he gave them power to bite and kill them: as he saith elsewhere, I will command the serpent, and he shall bite them,' Amos iii. 9. Here also there was a remembrance of the first sin that came into mankind by the serpent, and the death that followed thereupon, Gen. iii.; for as the venom of the serpents killeth the body, so the venom of satan, which is sin, killeth both body and soul: and as the serpent biting any one part, the venom and contagion spreadeth over all the body, and killeth the whole man, so the poison of sin, which entered by one man, hath infected and killed all the lump of mankind, Rom. v. 15-18. DIED,] The judgments of God are both inevitable and incurable of man, Jer. viii. 17; Amos v. 19— 23; ix. 1-3; Deut. xxviii. 27. And as no salve or medicine could heal the bodies of those that were bitten: so can no work of man cure the biting of that old serpent or |