37. Also the Lord was angry with me for your sakes, saying, Thou also shalt not go in thither. | 37. Etiam contra me iratus est Jehova propter vos, dicendo: Etiam tu non ingredieris illuc. |
38. But Joshua the son of Nun, which standeth before thee, he shall go in thither: encourage him; for he shall cause Israel to inherit it. | 38. Jehosua filius Nun, qui stat coram te, ipse ingredietur illuc: ipsum robora, quandoquidem illam in haereditatem distribuet Israeli. |
37. Also the Lord was angry with me. It is in no cowardly spirit that he transfers to them the guilt of unfaithfulness, which he had confessed for himself; but, since he had only fallen in consequence of being overwhelmed by their obstinate wickedness, he justly reproaches them with the fact that God was wroth with him on account of their sin. If under this pretext he had attempted to extenuate his guilt before God, or to substitute their criminality for his own, he would have done nothing else than double the evil: but, in reproving the people, he rightly and appropriately complained that the cause of his sin had arisen from them. As if he had said that they were so perverse that even he had been corrupted by them, and drawn into association with their guilt and its punishment. He here, however, adds respecting Joshua what he had before passed over in silence. His appointment as successor to Moses served to encourage the people; for it was a notable ground for hope that they should hear a provision already made, that after the death of Moses they should not be destitute of a leader, who would rule them under the auspices of God.
Why God preferred this man to all others, especially when Caleb is more highly praised elsewhere, is only known to Himself. We know that He chooses according to His own will those whom He destines to any charge, so that the dignity of men may depend upon His gratuitous favor. “To stand before” a person is equivalent to being at hand to do his bidding; and it seems that this was stated to be the condition of Joshua, in order that the punishment might be more manifest; inasmuch as, by an entire inversion, a successor is given to Moses, who had been his servant.
NUMBERS 20
<042014>Numbers 20:14-22
14. And Moses sent messengers from Kadesh unto the king of Edom, Thus saith thy brother Israel, Thou knowest all the travel that hath befallen us; | 14. Misit autem Moses nuntium e Cades ad regem Edom, Sic dicit frater tuns Israel, Tu nosti omnem laborem qui apprehendit nos. |
15. How our fathers went down into Egypt, and we have dwelt in Egypt a long time; and the Egyptians vexed us and our fathers: | 15. Quia descenderunt patres nostri in AEgyptum, et mansimus in AEgypto diebus multis, afflixeruntque nos AEgyptii, et patres nostros. |
16. And when we cried unto the Lord, he heard our voice, and sent an angel, and hath brought us forth out of Egypt; and, behold, we are in Kadesh, a city in the uttermost of thy border. | 16. Et clamavimus ad Jehovam, qui exaudivit vocem nostram, et misit angelum qui nos eduxit ex AEgypto. Et ecce, sumus in Cades, urbe in extremitate termini tui. |
17. Let us pass, I pray thee, through thy country: we will not pass through the fields, or through the vineyards, neither will we drink of the water of the wells: we will go by the king’s high-way, we will not turn to the right hand nor to the left, until we have passed thy borders. | 17. Transeamus, agedum, per terram tuam, non transibimus per agros aut per vineas, neque bibemus aquam putei, via regia gradiemur: neque declinabimus ad dexteram aut ad sinistram, donec transierimus terminum tuum. |
18. And Edom said unto him, Thou shalt not pass by me, lest I come out against thee with the sword. | 18. Cui respondit Edom, Non transibis per me, ne forte cum gladio egrediar in occursum tui. |
19. And the children of Israel said unto him, We will go by the highway; and if I and my cattle drink of thy water, then I will pay for it: I will only (without doing any thing else) go through on my feet. | 19. Et dixerunt ei filii Israel, Per viam ascendemus: quod si aquas tuas biberimus ego et animalia mea, dabo pretium illarum. Tantummodo sine negotio transeam pedibus meis. |
20. And he said, Thou shalt not go through. And Edom came out against him with much people, and with a strong hand. | 20. Verum dixit, Non transibis. Et egressus est in occursum ejus cum populo multo, et manu forti. |
21. Thus Edom refused to give Israel passage through his border: wherefore Israel turned away from him. | 21. Renuit igitur Edom permittere Israeli, ut transiret per terminum suum: tunc Israel declinavit ab eo. |
22. And the children of Israel, even the whole congregation, journeyed from Kadesh, and came unto mount Hor. A REPETITION OF THE SAME HISTORY | 22. Et profecti sunt e Cades, veneruntque filii Israel, tota congregatio ad montem Hor. |
14. And Moses sent messengers from Kadesh. His first narrative does not explain the cause of the embassy, but from the account in Deuteronomy it is plain float peace 1 was sought for from the Edomites as brethren by the command of God. God, therefore, prescribes the conditions of peace and war; lest the Israelites should rashly attack ally, who were not to be reckoned enemies, although they might act towards them with little humanity. Undoubtedly this would seem hard to His people that they were to leave a country, which was close to them, untouched, and to seek a more distant place of abode. But God restrains their impatience for a twofold reason; first, because it was unjust and by no means humane to assail their kindred; and both these nations were descended from Isaac, and their original ancestors were twin brothers. Circumcision, too, was common to them both, a mark of their being’ of the same origin, and a bond of fraternal connection. But the other reason ought to have had more weight in restraining them, because it was unlawful to cast the children of Esau out of the possession, which they had obtained by a similar right as that whereby the land of Canaan had been promised to the posterity of Jacob. If, therefore, they desired to enjoy their own inheritance, the decree was not to be violated which God had pronounced by the mouth of Isaac, (Genesis 27:39;) especially since Esau the founder of the race (of the Edomites) had fixed his home in Mount Seir by the secret inspiration of God, and to that place had his posterity beck confined. God, therefore, now admonishes them that it would have been an act of sacrilegious audacity, if the Israelites should attempt to overthrow the prophecy of Isaac, by which Esau had been declared the possessor of a rich and fertile soil.
A REPETITION OF THE SAME HISTORY
DEUTERONOMY 2
<050202>Deuteronomy 2:2-8
2. And the Lord spoke unto me, saying, | 2. Postea loquutus est ad me Jehova, dicendo: |
3. Ye have compassed this mountain long enough: turn you northward. | 3. Sufficit vobis circuisse montem istum: convertite vos ad aquilonem. |
4. And command thou the people, saying, Ye are to pass through the coast of your brethren the children of Esau, which dwell in Self, and they shall be afraid of you: take ye good heed unto yourselves therefore. | 4. Populo autem praecipe dicendo, Vos nunc transituri estis per terminum fratrum vestrorum filiorum Esau qui habitabant in Seir: timebunt autem a vobis, cavete diligenter: |
5. Meddle not with them; for I will not give you of their laud, no, not so much as a foot-breadth; because I have given mount Seir unto Esau for a possession. | 5. Ne irritetis eos, non enim daturus sum vobis de terra eorum usque ad calcationem plantae pedis: quia in haereditatem ipsi Esau dedi montem Seir. |
6. Ye shall buy meat of them for money, that ye may eat; and ye shall also buy water of them for money, that ye may drink. | 6. Cibum emetis ab eis argento, et comedetis: et etiam aquam emetis ab eis argento, et bibetis. Siquidem Jehova Deus tuus benedixit tibi in onmi opere manus tuae, et novit quod ambules per desertum magnum istud: jam quadraginta annis Jehova Deus tuus fuit tecum, neque indiguisti aliquo. transivimus a fratribus nostris filiis Esau, qui habitabant in Seir, per viam solitudinis ab Elath et ab Esiongaber: conversi autem transivimus ad viam deserti Moab. |
7. For the Lord thy God hath blessed thee in all the works of thy hand: he knoweth thy walking through this great wilderness: these forty years the Lord thy God hath been with thee; thou hast lacked nothing. | 7. Siquidem Jehova Deus tuus benedixit tibi in onmi opere manus tuae, et novit quod ambules per desertum magnum istud: jam quadraginta annis Jehova Deus tuus fuit tecum, neque indiguisti aliquo. |
8. And when we passed by from our brethren the children of Esau, which dwelt in Seir, through the way of the plain from Elath, and from Eziongaber, we turned and passed by the way of the wilderness of Moab. | 8. nostris filiis Esau, qui habitabant in Seir, per viam solitudinis ab Elath et ab Esiongaber: conversi autem transivimus ad viam deserti Moab. |
4. And they shall be afraid of you. This temptation was the more provoking, when they heard not only that the embassy would be vain, but that although Edom should receive them with injustice and hostility, they were still to abstain from violence and arms. For there might be some reason in this, that when they presented their request in a friendly manner, they would have a legitimate cause of war, if Edom should reject their demands. But this further condition might appear altogether intolerable that they were to do nothing against those who refused to let them pass quietly through their land. Hence, however, it more fully appears how the Israelites were gradually, and by various kinds of chastisement, subdued to obedience, whereas they would otherwise have fiercely and petulantly exclaimed that they had been dealt with unkindly by God; since thus their condition would be worse than the universal law of nations allowed. In this matter, then, their wanderings, for eight and thirty years, had much efficacy in bringing them back to the right way. NUMBERS 20:14. Thou knowest all the travel that hath befallen us.
This preface was well calculated to conciliate favor, when the sons of Jacob, descended from the same blood, familiarly approached the Edomites: for their connection ought to have rendered them hospitable. But there are two principal points whereby Moses endeavored to influence the mind of the king of Edom, so that he should grant them a passage through his dominions. The first is derived from the ordinary feelings of humanity; for nature dictates that aid should be extended to the wretched, who are unjustly oppressed. In this view, he says, that the afflictions which they had endured were notorious; viz., that as sojourners in Egypt they had been tyrannically harassed and oppressed. In saying that “the Egyptians vexed us and our fathers,” although they were not, at that time, endowed with capacity for estimating the injuries inflicted upon them 2 yet it is not without reason that they complain that these injuries had been inflicted on themselves, which affected their whole body and name, especially since the final act of cruelty directly concerned them, when Pharaoh commanded all the male infants to be destroyed. The second argument is more effective: since nothing can be less in accordance with propriety than to deny our assistance to those whoso welfare God recommends to us by His own example. In order, then, that they may obtain help from their brethren, they make mention of the grace of God, which at that time might have been everywhere celebrated. When, therefore, this message is given to their ambassadors, We cried unto the Lord, who hath heard us, their design was to exhort the Edomites to be imitators of God, who had been merciful in delivering His people. If any should object that the cry of the people had not been praiseworthy, as not having arisen from a true and sincere faith, nor from a serious feeling of the heart, the reply is easy. that the Israelites were not here boasting of any merit of their own, as if they had prayed duly and perfectly, but that they were simply professing their innocence, since they could not have had recourse to God, unless they had been unjustly oppressed. The fact, then, that God had heard them, had the effect of commending their cause. They prove, however, from the result, that God was their deliverer: because their exodus had been incredible; although this point is but lightly touched upon.
Their notion is a poor one, who understand Moses by “the angel:” since by this name they unquestionably magnify the miracles which God had wrought. 3 Now, although the angels encamp around the servants of God — and it is certain that many angels had been the ministers of the people’s safety — still they especially designate, as the angel, Him who had been often before called Jehovah, and in whom the, majesty of God perfectly shone forth. Paul, however, teaches that he was Christ. (1 Corinthians 10:4.)
19. And the children of Israel said unto him. It is doubtful whether or not the ambassadors were sent a second time, in order to remove all unjust suspicions, and to appease the ferocity (of the Edomites.) It is probable, however, that we have the relation of what was done in one and the same expedition. The sum is, that the Israelites tried every means, in order that a free and unmolested passage might be accorded them by the Edomites: whence their repulse might appear the more harsh and intolerable. But God, by this test, would prove the obedience of His people. As regards the Edomites, although by rashly taking up arms they would have drawn upon themselves just destruction, still God spared them for a time; not by freely pardoning them, but by deferring their punishment, as He is wont to do, until its due season. DEUTERONOMY 2:7 For the Lord thy God hath blessed thee. This reason is added, lest the people should be grieved at spending their money, of which they had not much, in buying meat and drink. There are, however, two clauses; first, that they were so enriched by God’s bounty, that they were fully supplied with the means of buying food; and, secondly, that they must not doubt but that He would relieve their necessity, if it were required, since He had thus far provided for them, and had not suffered them to want anything. He, therefore, encourages them to hope, in consideration of their past experience; because God would take care of them, as tie had before been accustomed to do.
The question, however, arises, how God could say, that He had blessed the work of their hands, when they had had no commerce with other nations, so as to make the smallest gains whatever. But I thus understand it, viz., that although they were gratuitously sustained in the wilderness, and had not expended a single penny in buying even shoelatchets, still their cattle had increased, and, besides, they had made some profits by their daily labor; not by receiving, indeed, daily wages, but by providing for themselves furniture and other necessaries.
NUMBERS 20
<042023>Numbers 20:23-29
23. And the Lord spoke unto Moses and Aaron in mount Hor, by the coast of the land of Edom, saying, | 23. Dixit autem Jehova ad Mosen et Aharon in monte Hor, in finibus terrae Edom, dicendo: |
24. Aaron shall be gathered unto his people; for he shall not enter into the land which I have given unto the children of’ Israel, because ye rebelled against my word at the water of Meribah. | 24. Congregabitur Aharon ad populos suos.: Non enim ingredietur terram quam dedi filiis Israel: eo quod rebelles fueritis ori meo in aquis jurgii. |
25. Take Aaron and Eleazar his son, and bring them up unto mount Hor; | 25. Accipe Aharon et Eleazar filium ejus, et ascendere fac eos in Hor montem. |
26. And strip Aaron of his garments, and put them upon Eleazar his son: and Aaron shall be gathered unto his people, and shall die there. | 26. Tunc exues Aharon vestibus suis, quibus indues Eleazar filium ejus: quia Aharon colligetar, et morietur ibi. |
27. And Moses did as the Lord commanded: and they went up into mount Hor, in the sight of all the congregation. | 27. Fecitque Moses quemadmodum praeperat Jehova. Et ascenderunt in Hor montem in oculis totius congregationis. |
28. And Moses stripped Aaron of his garments, and put them upon Eleazar his son; mid Aaron died there in the top of the mount: and Moses and Eleazar came down from the mount. monte. | 28. Et exuit Moses Aharon vestibus suis, et induit illis Eleazar filium ejus, mortuusque est Aharon ibi in vertice montis. Tunc descendit Moses et Eleazar de monte. |
29. And when all the congregation saw that Aaron was dead, they mourned for Aaron thirty days, even all the house of Israel. | 29. Videns autem tota congregatio quod obiisset Aharon, fleverunt eum triginta diebus tota domus Israel. |
38. And the Lord spoke unto Moses. First of all, in the death of Aaron, we must consider the execution of the sentence, whereby he had been condemned; for God wished to show that He had not threatened either him or Moses in vain, with what then occurred, as children are wont to be threatened. If Aaron had died without any such prediction, since he might have seemed from his extreme age to have but discharged the debt of nature, as it is called, the people might have been so overcome by their grief, as to have no inclination to proceed. But now, when, in the death of one man, the condemnation of their public and common guilt is clearly manifested, such great severity on God’s part against the high-priest, who had before propitiated God towards them all by his intercession, must have been a very sharp spur to them all. For it must needs have suggested itself to them, that God was no longer to be trifled with, before whom not even this sacred dignity could escape punishment. This was the reason why Aaron was called forth to die in the sight of all, that the survivors might learn to live to God, inasmuch as He instructed them to obey by this notable example. For the rebuke is added not so much for the sake of Moses and Aaron, viz., that they should not enter the land, because they had been rebellious against God’s word, as that the people might perceive that they deserved to perish ten times over; since, by their contumacy, they had exasperated the holy men, so that in the excess of their zeal they had almost fallen away from the faith.
25. Take Aaron and Eleazar his son. Aaron’s successor was to be designated whilst he was himself still living; first of all, that the perpetuity of the priesthood might be secured; and, secondly, lest the people, with their usual temerity, should take upon themselves the election in a matter depending on the will of God, alone. For, unless Eleazar had been appointed priest whilst his father was yet alive, the office itself might fall into disesteem, since the high dignity of any individua! is often odious. Lest, therefore, their perverse envy might impel them to repudiate the priesthood, God anticipates them, and provides that religion, which ought to be perpetual, should not perish together with the men. Again, we know how great was the audacity of this people in innovation; lest, then, they should, at their own caprice, take to themselves a priest from another tribe, it was well that he of whom God approved, should be firmly established, so as to be received without controversy as the true and lawful one. In this matter an external symbol was made use of, in that Eleazar was invested with the sacred garments; nor does this refer to the shirt, or the slippers, but to the sacerdotal ornaments. The effect, therefore, of this ceremony was as if Aaron should resign the office, which he had discharged till that day, to his son. Moreover, it is worthy of observation that Aaron not only voluntarily cedes his dignity, but his life also. By this proof his faith was confirmed, for had he not been persuaded that an inheritance was laid up for him in heaven, he would not have so calmly migrated from the world. Since, however, he composes himself to die, just as if he were but lying down on his bed, it is altogether beyond a doubt that his mind was lifted up to the hope of a blessed resurrection, from whence arises a cheerful readiness to die. And it is probable that his faith was elevated and strengthened when he saw that the testimony of God’s grace, on which the safety of the people depended, was made to rest upon the person of his son. For it was exactly as if the image of the Mediator were set visibly before his eyes. This consolation, then, being of no ordinary character, rendered him superior to the terrors of death. Meanwhile, Eleazar succeeded, in the presence of the people, so that his authority might not hereafter be exposed to their murmurs.
29. And when all the congregation saw. This has been an error common to almost all nations and ages, but which reigned peculiarly amongst the people of Israel — to pay due honor to God’s holy servants, rather after their deaths than in their lives. They had frequently wished to stone Aaron; they had raised great tumults, in order to cast him down from the dignity in which God had placed him; now, forgetting their malignity and envy, they lament for him when dead.
The question, however, occurs, whether the mourning for a month, which is here recorded, was praiseworthy or not? But it could not be otherwise than improper, inasmuch as it was a means of aggravating their grief; for men are naturally only too much inclined to excessive grief, even although they do not indulge it; and besides, the hope of a better life avails to mitigate sorrow. Hence we infer, that those are endued with scarcely any taste of eternal salvation, who give way to immoderate grief. But, since believers have another cause for mourning, i.e., to exercise themselves both in the fear of God, and in the hope and desire of the future resurrection, this solemn mourning has not been unreasonably received as a general custom. Since death is a mirror of God’s curse upon the whole human race, it is profitable for us, whenever any of our belongings dies, to mourn our common lot, so as to humble ourselves beneath God’s hand. Besides, if mourning is directed to its proper end, it in a manner unites the living with the dead; so that in death itself the communion of the new and immortal life shines forth. And further, the weakness of the ancient people had need of being propped and supported by such aids as this; for, amidst their dark shadows, it would not have been easy to rise above the world, unless they had been taught that the dead still belonged to them, and that there remained some bond of connection between them. But if the utility (of this custom) be corrupted by its abuse, it is not just that what is right in itself should be blamed for the fault of men.
A REPETITION OF THE SAME HISTORY
NUMBERS 33
38. And Aaron the priest went up into mount Hor, at the commandment of the Lord, and died there, in the fortieth year after the children of Israel were come out of the land of Egypt, in the first day of the fifth month. | 38. Ascendit autem Aharon sacerdos in Hor montem secundum sermonem Jehovae: et mortuus est ibi anno quadragesimo ex quo egressi sunt filii Israel e terra AEgypti, mense quinto, primo die mensis. |
39. And Aaron was an hundred and twenty and three years old when he died in mount Hor. | 39. Erat Aharon natus centum ac viginti tres annos quando mortuus est in Hor monte. |
39. And Aaron was an hundred and twenty and three years old. It is not without reason that the great age of Aaron is expressly stated, inasmuch as his life had been prolonged to an unusual period, for the good of the people. At the age of an hundred he had already exceeded the ordinary extent of life; whereas, by God’s extraordinary blessing, he survived until the people were about to pass into the promised land. Hence their ingratitude was the more base in not acknowledging this paternal care of God, since it was for their advantage that He preserved so long the minister of His grace.
DEUTERONOMY 10
6. And the children of Israel. Since it is not the design of Moses to specify the stations here, as he does in Numbers 33, but only to mark the place in which Aaron died, I have therefore thought fit to connect what we read here with the preceding narrative. In the death of Aaron, they might recognize the punishment of their own rebellion. But that Eleazar should be substituted in his place, was a sign of the paternal grace of God, who did not suffer them to be deprived of this blessing. This succession, too, was to be a perpetual rule for the future, so that the sacerdotal dignity, according to God’s prescription, should remain in that family.
He here specifies the names of certain places, which he omits in the passage above cited; for he there states that the Israelites went straight from Kadesh-barnea to Mount Hor; and then makes them pass on to Zalmonah and Punon, perhaps because the places had different names, or because they did not pitch their camp in Gudgodah, or Jotbath; although the advantages of the spot might have invited them to stop in a wellwatered valley, for it is called “the land of torrents,” through which an abundance of water flowed.
I do not advert to what every reader will readily observe for himself, that in the discourse of Moses the order of the history is inverted; for he says that the Levites were separated from the rest of the people, after the death of Aaron.
NUMBERS 21
<042101>Numbers 21:1-3
1. And when king Arad the Canaanite, which dwelt in the south, heard tell that Israel came by the way of the spies, then he fought against Israel, and took some of them prisoners. | 1. Quum audisset Chananaeus rex Arad habitans in meridie quod veniret Israel per viam exploratorum, pugnavit cum Israele, et abduxit ab eo praedam (vel, captivitatem.) |
2. And Israel vowed a vow unto the Lord, and said, If thou wilt indeed deliver this people into my hand, then I will utterly destroy their cities. | 2. Vovit ergo Israel votum Jehovae, et dixit, Si tradendo tradideris populum istum in manum meam, delebo urbes eorum. |
3. And the Lord hearkened to the voice of Israel, and delivered up the Canaanites; and they utterly destroyed them and their cities: and he called the name of the place Hormah. | 3. Et exaudivit Jehova vocem Israelis, et dedit Chananaeum, et delevit eos ac urbes eorum: vocavitque nomen loci illius Horma. |
1. And when king Arad the Canaanite. It is not altogether agreed among commentators who this king Arad was. Some think that he was an Amalekite, but this error is refuted by the fact that the Amalekites had already attempted in vain to interrupt the journey of the people. Nor is it credible that after so great a slaughter, they would have endeavored to do so again, especially since their territories remained untouched. Besides, it would have been absurd to call the Amalekites Canaanites, since they derived their origin not from Canaan but from Esau, and thus were connected with the Israelites by a common descent from Shem. We shall, however, rightly understand this as referring to the Amorites, who were certainly reckoned among the Canaanites, as being of the same race; as Moses tells us in his first book, (Genesis 10:16, and Genesis 15:21;) nay, he elsewhere designates all the people of Canaan by the name of Amorites. Moreover, in the thirty-fourth chapter of this book, we shall see that their boundaries reached to mount Hor and Kadesh-barnea. Since, then, the Amorites were in this neighborhood towards the south, the name will suit them very well. That king Arad, however, alone made war upon them, arose from the paternal providence of God, who wished to accustom His people to the conquest of their enemies by degrees. If all these nations had united their forces, and made a combined attack upon an unwarlike people, it would have succumbed in astonishment and fear. But it was easier for them to defend themselves against a single nation. And yet, in the first combat, God permitted the Israelites to be routed, so that the victorious Canaanite took some booty, or led away some captives. And this also was useful to the Israelites, in order that, mistrusting their own strength, they might humbly betake themselves to the succor of God; for it behooved them to learn that, unless they were aided from on high, they would be altogether insufficient, when they had to resist many powerful nations, since they had not been able to withstand even a single people.
With respect to “the way of the spies,” some understand that, as the people had been taught by Joshua and Caleb, they followed the footsteps of those who had been sent to explore the land; but, inasmuch as it appears that the course was a different one, I know not whether this opinion is very tenable. Thus, some take the word ˚rd, derek, to mean “after the manner of,” 4 which appears to be harsh and constrained. Thus, then, I explain it, Since they had to advance through unknown regions, spies were sent on, according to custom, to direct the whole march; and hence king Arad knew that his territory was to be invaded, before the army had proceeded so far.
2. And Israel vowed a vow unto the Lord. This was a manifestation of piety, when they had sustained a loss, not to cast away hope, nor to murmur against God; but to encourage themselves by entreating His aid. To this slate of submissiveness they had been subdued by the chastisements of God, although the continuance of their obedience, as we shall presently see, was not of long duration. Any one at first sight would say that there was something absurd in this vow; but we gather from the result, that it was lawful and approved by God; for the sign of His approbation was that tie hearkened to the vows and cry of the people. I admit, indeed, that God sometimes answers defective prayers, but there is no doubt whatever but that Moses here commends their piety in the vow.
We must consider, then, how it was lawful for them to offer the destruction of cities and the wasting of lands to God as a sacrifice of sweet savor; and the reply to this question will be easy, if we bear in mind that the vow did not originate in inconsiderate zeal, but rather in the command of God. It seems cruel to destroy an entire nation; but God had not only decreed its destruction, but had appointed the Israelites to execute His sentence. Hence the vow, of which we are now treating, was not idly spoken, being founded on God’s word, which is the first rule for vowing rightly. It was, indeed, allowable for them to spare the cities, in order to possess them themselves; but it was also allowable to devote them as an offering (in anathema)of first-fruits to God, as we are elsewhere told of the city of Jericho. This at any rate we must conclude, that although God had not openly and expressly commanded the cities to be utterly destroyed, still this vow was dictated by the Holy Spirit, lest the people should yield to sloth, and set themselves down in a single corner, but that, having desolated and wasted this region, they might encourage themselves the more to further progress. The vero µrj charam, which Moses employs, signifies, indeed, to destroy, and from it is derived the word, hmrj chormah, or Hormah, which implies a species of anathema, as if they devoted the land to the curse of God. Moses, however, adds, that the people performed the vow, under the obligation of which they had laid themselves; and praiseworthy indeed was their magnanimity, in refusing to avail themselves of a comfortable home by destroying the cities, which they had acquired by the right of war.
We know not whether the cities were destroyed immediately after the victory over their enemies; indeed, I rather conjecture that there was some interval of time, because the people did not straightway enter the boundaries of the promised land. And this more clearly appears from chapter 33, where, after this battle was fought, certain stations are enumerated, which are in another direction. It is probable, therefore, that they fought outside the boundaries of the Canaanites, and that, when the people came here soon afterwards, the land was finally put to the sword.
A REPETITION OF THE SAME HISTORY
NUMBERS 33
<043340>Numbers 33:40
40. And king Arad the Canaanite, which dwelt in the south in the land of Canaan, heard of the coming of the children of Israel.
40. And king Arad the Canaanite. Although Moses gives no account of a battle, yet he briefly revives the recollection of the previous history; as much as to say, that in this part of their journey the Israelites at length met with their enemy, since they then began to fight with one of the nations of Canaan. In a word, the meaning is, that this was the beginning of their warfare, when the land which God had promised them as an inheritance was about to be occupied.
NUMBERS 21
<042104>Numbers 21:4-20
4. And they journeyed from mount Hor by the way of the Red sea, to compass the land of Edom: and the soul of the people was much discouraged because of the way. | 4. Et profecti sunt de Hor monte per viam maris Suph, ut circuirent terram Edom: et angustiis affecta est anima populi in via. |
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 any water; and our soul loatheth this light bread. | 5. Itaque loquutus est populus contra Deum et Mosen, Ut quid ascendere nos fecistis ex Aegypto, ut moreremur in deserto? Non est enim panis neque aqua. Et taedet animam nostram super pane levi (aut, vili.) |
6. And the Lord sent fiery serpents among the people, and they bit the people; and much people of Israel died. | 6. Misit igitur Jehova in populum serpentes urentes, qui momorderunt populum: ita ut morcretur populus multus ex Israele. |
7. Therefore the people came to Moses, and said, We have sinned; for we have spoken against the Lord, and against thee: pray unto the Lord, that he take away the serpents from us. And Moses prayed for the people. | 7. Tunc venit populus ad Mosen, dixerunt, Peccavimus, quia loquuti sumus contra Jehovam et contra te: ora Jehovam ut auferat a nobis serpentes istos. Et oravit Moses pro populo. |
8. And the Lord said unto Moses, Make thee a fiery serpent, and set it upon a pole: and it shall come to pass, that every one that is bitten, when he looketh upon it, shall live. | 8. Et dixit Jehova ad Mosen, Fac tibi urentem, et pone eum super vexillum: et erit, quicunque morsus fuerit, et aspexerit ilium, tunc vivet. |
9. And Moses made a serpent of brass, and put it upon a pole; and it came to pass, that if a serpent had bitten any man, when he beheld the serpent of brass, he lived. | 9. Fecit ergo Moses serpentem aeneum, quem posuit supra vexillum: et fuit, quando momorderat serpens quenquam, aspiciebat ad serpentem aeneum, et vivebat. |
10. And the children of Israel set forward, and pitched in Oboth. | 10. Et profecti sunt filii Israel, et castrametati sunt in Oboth. |
11. And they journeyed from Oboth, and pitched at Ije-abarim, in the wilderness which is before Moab, toward the sun rising. | 11. Profecti vero ex Oboth casstrametati sunt in Ijeabarim in deserto, quod erat in conspectu Moab ab ortu solis. |
12. From thence they removed, and pitched in the valley of Zared. | 12. Inde profecti castrametati sunt in valle Zered. |
13. From thence they removed, and pitched on the other side of Arnon, which is in the wilderness that cometh out of the coasts of the Amorites: for Arnon is the border of Moab, between Moab and the Amorites. | 13. Profecti deinde illinc castrametati sunt citra Arnon, qum est in deserto, et portenditur a termino Emorrhaei. Arnon enim est terminus Moab inter Moab et Emorrhaeum. |
14. Wherefore it is said in the book of the wars of the Lord, What he did in the Red sea, and in the brooks of Arnon. | 14. Ideirco dicetur in narratione praeliorum Jehovae, Vaheb in Suphah, et torrentes ad Arnon. |
15. And at the stream of the brooks that goeth down to the dwelling of Ar, and lieth upon the border of Moab, | 15. Et decursum torrentium, qui pergit ut quiescat in Ar, et recumbit in termino Moab. |
16. And from thence they went to Beer: that is the well whereof the Lord spake unto Moses, Gather the people together, and I will give them water. | 16. Illinc in Beer. Is est puteus de quo dixerat Jehova ad Mosen, Congrega populum, et dabo illis aquam. |
17. Then Israel sang this song, Spring up, O well; sing ye unto it: | 17. Tunc cecinit Israel carmen hoc, Ascende Beer, canite ei. |
18. The princes digged the well, the nobles of the people digged it, by the direction of the lawgiver, with their staves. And from the wilderness they went to Mattanah; | 18. Puteus quem loderunt principes, loderunt eum principes populi cum legislatore baculis suis. Et e deserto in Mathanah. |
19. And from Mattanah to Nahaliel; and from Nahaliel to Bamoth; | 19. Et e Mathanah in Nahaliel: et de Nahaliel in Bamoth. |
20. And from Bamoth in the valley, that is in the country of Moab, to the top of Pisgah, which looketh toward Jeshimon. | 20. Et de Bamoth Hagaie, quae est in regione Moab, in vertice coilis, et respicit contra faciem deserti, (vel, Gessimon.) |
4. And they journeyed from mount Hor. This also is narrated in their praise, that they bore the weariness of a long and circuitous march, when they were already worn down by their wanderings for forty years. Moses, therefore, tells us that, since God had forbidden them to pass the borders of Edom, they went by another way; but immediately afterwards he adds, that they basely rebelled, without being provoked to do so by any new cause. They had before been rebellious under the pressure of hunger or thirst, or some other inconvenience; but now, when there were no grounds for doing so, they malignantly exasperate themselves against God. Some understand that they were afflicted in mind because of the way, 5 so that the b, beth, indicates the cause of their grief and trouble. It might, indeed, be the case that their passage through the mountains was steep and difficult; but a pleasant region was almost in sight, gently to attract them onward. Again, they falsely complain of want of water, in which respect God had already applied a remedy. Nothing, then, could be more unfair than odiously to recall to memory a past evil, in which they had experienced the special aid of God. But their depravity is more thoroughly laid open in their loathing of the manna, as a food affording but little nutriment, or contemptible.
The verb 6 rxq, katzar, is used first, which signifies to constrain; thus some explain it, that they were rendered anxious by distress. But since the same word is used for to shorten, others translate it that their minds were broken down with weariness, so as to faint by the way. In any case, a voluntary bitterness is indicated, whereby they were possessed, so that their alacrity in advancing altogether failed them. The verb 7, hxq, katzah, which Jerome renders sickens, is not used simply for disgust, but signifies that weariness which excruciates or agonizes the mind.
They call the manna “light” food; as much as to say that it inflates rather than satisfies or nourishes; or, as I deem more probable, the word lqlq, kelokel, is used metaphorically for vile, or contemptible, and valueless.
5. And the people spake against God and against Moses. Either because they murmured against God in the person of Moses, or else because their impiety broke forth to such a furious extent, that they openly blasphemed against God; and this latter opinion is most in accordance with the words, because by their use of the plural number they accuse two parties together. 8 But, inasmuch as Moses had nothing separate from God, no one could enter into a contest with him without warring also against God Himself. Here, however, as I have said, their insolence proceeded still further, so as not only to rail against the minister, but to vomit forth also their wicked blasphemy against God Himself, as if He had injured them most grossly by their deliverance.
6. And the Lord sent fiery serpents. Their ingratitude was justly and profitably chastised by this punishment; for they were practically taught that it was only through God’s paternal care that they had been previously free from innumerable evils, and that He was possessed of manifold forms of punishment, whereby to take vengeance on the wicked.
Although deserts are full of many poisonous animals, still it is probable that these serpents suddenly arose, and were created for this special purpose; as if God, in His determination to correct the people’s pride, should call into being new enemies to trouble them. For they were made to feel how great their folly was to rebel against God, when they were not able to cope with the serpents. This, then, was an admirable plan for humbling them, contemptuously to bring these serpents into the field against them, and thus to convince them of their weakness. Consequently, they both confess their guilt and acknowledge that there was no other remedy for them except to obtain pardon from God. These two things, as we are aware, are necessary in order to appease God, first, that the sinner should be dissatisfied with himself and self-condemned; and, secondly, that he should seek to be reconciled to God. The people seem faithfully to fulfill both of these conditions, when they of their own accord acknowledge their guilt, and humbly have recourse to God’s mercy. It is through the influence of terror that they implore the prayers of Moses, since they count themselves unworthy of favor, unless an advocate (patronus) should intercede for them. This would, indeed, be erroneous, that those who are conscience-struck should invite an intercessor to stand between them and God, unless they, too, should unite their own prayers with his; for nothing is more contrary to faith than such a state of alarm as prevents us from calling upon God. Still the kindness of Moses, and his accustomed gentleness is perceived by this, that he is so readily disposed to listen to these wicked ones; and God also, on His part, shews that the prayer of a righteous man is not unavailing, when He heals the wound He had inflicted. 9
8. Make thee a fiery serpent. Nothing would, at first sight, appear more unreasonable than that a brazen serpent should be made, the sight of which should extirpate the deadly poison; but this apparent absurdity was far better suited to render the grace of God conspicuous than as if there had been anything natural in the remedy. If the serpents had been immediately removed, they would have deemed it to be an accidental occurrence, and that the evil had vanished by natural means. If, in the aid afforded, anything had been applied, bearing an affinity to fit and appropriate remedies, then also the power and goodness of God would have been thrown into the shade. In order, therefore, that they might perceive themselves to be rescued from death by the mere grace of God alone, a mode of preservation was chosen so discordant with human reason, as to be almost a subject for laughter. At the same time it had the effect of trying the obedience of the people, to prescribe a mode of seeking preservation, whichbrought all their senses into subjection and captivity. It was a foolish thing to turn the eyes to a serpent of brass, to prevent the ill effects of a poisonous bite; for what, according to man’s judgment, could a lifeless statue, lifted up on high, profit? But it is the peculiar virtue of faith, that we should willingly be fools, in order that we may learn to be wise only from the mouth of God. This afterwards more clearly appeared in the substance of this type: for, when Christ compares Himself to this serpent which Moses lifted up in the wilderness, (John 3:14,) it was not a mere common similitude which He employs, but He teaches us, that what had been shewn forth in this dark shadow, was completed in Himself. And, surely, unless the brazen serpent had been a symbol of spiritual grace, it would not have been laid up like a precious treasure, and diligently preserved for many ages in God’s sanctuary. The analogy, also, is very perfect; since Christ, in order to rescue us from death, put on our flesh, not, indeed, subject to sin, but representing “the likeness of sinful flesh,” as Paul says. (Romans 8:3.) hence follows, what I have above adverted to, that since “the world by wisdom knew not God,” He was manifested in the foolishness of the cross. (1 Corinthians 1:21.) If, then, we desire to obtain salvation, let us not be ashamed to seek it from the curse of Christ, which was typified in the image of the serpent.
Its lifting up is poorly and incorrectly, in my opinion, explained by some, as foreshadowing the crucifixion, 10 whereas it ought rather to be referred to the preaching of the Gospel: for Moses was commanded to set up the serpent on high, that it might be conspicuous on every side. And the word sn nes, is used both for a standard, and the mast of a ship, or any other high pole: which is in accordance with the prophecy of Isaiah, where he says that Christ should be “for an ensign” to all nations, (Isaiah 11:10) which we know to have been the case, by the spreading of the doctrine of the Gospel through the whole world, with which the look of faith corresponds. For, just as no healing was conveyed from the serpent to any who did not turn their eyes towards it, when set up on high, so the look of faith only causes the death of Christ to bring salvation to us.
Although, therefore, God would give relief to their actual distress, it is still unquestionable that He even then admonished all believers that the venomous bites of the devil could only be cured by their directing their minds and senses by faith on Christ.
The brazen serpent is, furthermore, a proof to us how inclined to superstition the human race is, since posterity worshipped it as an idol, until it was reduced to powder by the holy king Hezekiah. (1 Kings 18:4.)
10. And the children of Israel set forth. Moses does not here enumerate all the stations, which will be mentioned hereafter, when he recapitulates them all separately and in order: for, in hastening to record certain memorable circumstances, he passes over those of minor importance, which, however, he does not omit elsewhere; since the account of their circuitous course, when they were turning away from the Edomites, was of some moment. For it was, as we have observed, no ordinary proof of obedience, when God had forbidden them to attack the Edomites, that they should undertake a difficult and rugged march. Still in this place Moses deemed it sufficient to mark the principal places in which they stopped. Meanwhile, what I have stated appears to be the case, that he hastens onwards to relate circumstances of much importance, for, when they came to Arnon, he highly magnifies the power of God, with which He succoured His people.
13. From thence they removed, and pitched. I will presently add, what Moses relates in Deuteronomy respecting the Moabites and Ammonites. Since here he only briefly touches upon the main facts, he only specifies that the people came to the borders of their enemies, where it was necessary to give battle, because there was no means of entering the land of Canaan, except by force of arms. Here, then, was the end of their journeying, for, when the Amorites were conquered, they began to inhabit their cities. He, therefore, immediately adds, that this place would be memorable in all ages, because in it God again exerted His power, by putting to flight their enemies. Still translators appear to me to be mistaken as to the meaning of the words. Almost all of them render the word rps, sepher, “the book;” and afterwards eagerly discuss what book it is, without coming to any satisfactory conclusion. I rather understand it to mean “narration;” as if Moses had said, that when the wars of Jehovah shall be recounted, the memory of this place would be celebrated; as David, when he is recounting, and magnifying God’s mercies, expressly mentions that king Sihon and Og were conquered.
There is also another ambiguity in the following words: for some suppose Vaheb to be the proper name of a city, and Suphah a noun common, which they translate “in a whirlwind;” 11 but, since the shore of the Red Sea was not habitable, I do not see how mention could be suitably made of any city situated there. But if they think it was a city near Arnon, it is surprising that it should never be spoken of elsewhere, and yet here referred to, as if it were well known. I therefore rather incline to their opinion, who explain it as a vero, and suppose that w (vau) is used for y(yod,) so that the sense should be; As God had begun to fight gloriously for the Israelites at the Red Sea, so also He continued the same grace at Arnon. I admit, that if the points be scrupulously insisted upon, this meaning would not be altogether accordant with grammar; but I prefer eliciting a probable meaning at the cost of a single point, than to go out of the way in search of poor conjectures, as they do who imagine Vaheb to be the proper name of a place. Appropriately, indeed, does Moses compare Arnon with the Red Sea, in order to shew that God’s grace, at its end, is thoroughly in accordance with its commencement. He had mightily fought against the Egyptians, and had destroyed the army of Pharaoh in the Red Sea, but small would have been the fruit of this deliverance, unless, with equal efficacy, He had succoured His people when they had to contend with the Canaanitish nations: for the question here is not as to God’s blessings in general, but only as to the victories, wherein it was manifested that the Israelites did not fight without the approval and guidance of God. Moses, therefore, does not recount the miracles performed in the desert: but only says, that in the history of the wars of God the name of Arnon would be equally renowned with that of the Red Sea. Still, in the word Arnon it must be observed that there is a synecdoche; forMoses comprehends in it all the subsequent battles. Since, therefore, from the time that the people arrived at Arnon, where their enemies came forth to meet them, God again lifted up His standard, and gloriously honored His people by continued victories — hence the special celebrity of the place arose. There is a poetical repetition in the verse, where, for the torrents, the stream of the torrents 12 is spoken of, which descends to Ar, and reposes in the border of Moab.
16. And from thence they went to Beer. Some think that a circumstance is here narrated, which had never been mentioned before, since a song is recorded, which we do not find elsewhere. But since Moses repeats the same words which he had used before, and speaks as of a very notorious matter, that he was there commanded to assemble the people, to partake of the water which God had given, it appears probable to me that the name was given to the place, whereby both God’s goodness and the people’s ingratitude might be testified to posterity. I do not, however, contend that this is the same place, from whence we previously read that water was extracted: for it was not there only that the people was satisfied by drinking it, but it flowed forth beside them wherever they went. In which sense Paul writes that “the Rock followed them,” (1 Corinthians 10:4; ) not that the rock was torn from its roots, but because God miraculously drew on the water which flowed from it, so that it should accompany them, and thus continually supply them with drink. And this we gather also from the next verse, where Moses says, that the people “sang this song, Ascend, Beer.” 13 For when they saw that, contrary to nature, the water rose into higher levels from the source which was recently called into existence, so as to supply them with drink in dry places, they began to pay more attention to the miracle, and to celebrate the grace of God. Still it might be the case that the water did not flow down like a river, but bubbled up from the open veins of the earth, whenever it was required. At any rate, by its ascent he indicates an extraordinary effect produced by God. When it is said, that “the princes digged the well,” there is, in my opinion, an implied contrast between a few persons, and those but little fitted for manual labors, and a great body of engineers. Whenever armies have need of water, the soldiers dig wells with much labor; here quite another mode of proceeding is expressed, viz., that the leaders of the people, together with Moses, dug the well, not by artificial or mechanical means, but by the simple touch of a staff. Moses, indeed, speaks of “staves,” in the plural nmnber, because mention of the princes is made; but I have no doubt but that the rod of Moses is contrasted with all other implements, in order to exalt the power and grace of God. I think, too, that the name of Beer was given to the place, where that water forsook the Israelites; since they had come to well-watered regions, which would supply water in abundance without miraculous interference. Let us, however, learn from this canticle, that, although the people had at first impiously rebelled against God, still, by long experience of the blessing, they were at length induced to gratitude, so as to burst forth into praise of God. Hence we gather, that they were not obstinate in their senselessness.
DEUTERONOMY 2
<050209>Deuteronomy 2:9-23
9. And the Lord said unto me, Distress not the Moabites, neither contend with them in battle: for I will not give thee of their land for a possession; because I have given Ar unto the children of Lot for a possession. | 9. Et dixit mihi Jehova, Ne oppugnes Moab, neque lacessas eum bello, quia non dabo tibi e terra ejus possessionem; filiis enim Lot dedi Ar in haereditatem. |
10. The Emims dwelt therein in times past, a people great, and many, and tall, as the Anakims; | 10. Emim antea habitabant in ea, populus magnus et multus, et excelsus, sicut Anacim. |
11. Which also were accounted giants, as the Anakims; but the Moabites call them Emims. | 11. Gigantes reputabantur etiam ipsi sicut Anacim; et Moabitae vocarunt eos Emim. |
12. The Horims also dwelt in Seir beforetime; but the children of Esau succeeded them, when they had destroyed them from before them, and dwelt in their stead, as Israel did unto the land of his possession, which the Lord gave unto them. | 12. In Seir autem habitaverunt Horim antea, quos filii Esau expulerunt, et perdiderunt a facie sua, habitaveruntque loco ipsorum, quemadmodum Israel in terrapossessionis sum quam dedit illis Jehova. |
13. Now rise up, said I, and get you over the brook Zered: and we went over the brook Zered. | 13. Nunc surgite et transite torrentem Zered: et transivimus torrentem Zered. |
14. And the space in which we cane from Kadesh-barnea, until we were come over the brook Zered, was thirty and eight years; until all the generation of the men of war were wasted out from among the host, as the Lord sware unto them. | 14. Dies autem quibus ambulavimus de Cadesbarnea, donec transiremus tortentem Zered, fuerunt trigintaocto anni, donec consumeretur tota generario virorum bellatorum de medio castrorum, quemadmodum juraverat Jehova illis. |
15. For indeed the hand of the Lord was against them, to destroy them from among the host, until they were consumed. | 15. Praeterea manus Jehovae fuit in eos, ut perderet eos e medio castrorum, donec consumeret eos. |
16. So it came to pass, when all the men of war were consumed and dead from among the people, | 16. Et fuit, postquam consumpti fuerunt omnes viri bellatores, ut morerentur e medio populi. |
17. That the Lord spake unto me, saying, | 17. Tunc loquutus est Jehova ad me, dicendo: |
18. Thou art to pass over through Ar, the coast of Moab, this day: | 18. Tu transiturus es hodie terminumMoab, nempe Ar. |
19. And when thou comest nigh over against the children of Ammon, distress them not, nor meddle with them: for I will not give thee of the land of the children of Ammon any possession, because I have given it unto the children of Lot for a possession. | 19. Et accedes ad viciniam filiorum Ammon, ne obsideas eos, neque in’ites eos, quia non daturus sum tibi de terra filiorum Ammon possessionem aliquam: nam filiis Lot dedi illam in possessionem. |
20. (That also was accounted a land Terra gigantum reputata fuit of giants: giants dwelt therein in old time; and the Ammonites call them Zamzummims; | 20. Terra gigantum reputata fuit etiam ipsa: gigantes habitaverunt in ea olim, quos Ammonitae vocabant Zamzumim. |
21. A people great, and many, and tall, as the Anakims; but the Lord destroyed them before them, and they succeeded them, and dwelt in their stead: | 21. Populus magnus et multus et excelsus sicut Anacim: et perdidit eos Jehova a facie eorum, possederuntque eos, et habitaverunt loco ipsorum. |
22. As he did to the children of Esau which dwelt in Seir, when he destroyed the Horims from before them; and they succeeded them, and dwelt in their stead, even unto this day: | 22. Quemadmodum fecit filiis Esau, habitantibus in Seir, propter quos disperdidit Horaeos a facie corum, et possederunt eos, habitave runtque loco ipsormn usque in hanc diem. |
23. And the Avims which dwelt in Hazerim, even unto Azzah, the Caphtorims, which came forth out of Caphtor, destroyed them, and dwelt in their stead.) | 23. Et Avaeos qui habitabant in Haserim usque Azzah, Caphthorim qui egressi sunt de Caphthor, per diderunt eos, et habitaverunt loco ipsorum. |
9. And the Lord said unto me, Distress not the Moabites. He had previously forbidden them to enter the land of Edom, unless consent were obtained. A similar prohibition is now added with respect to the Moabites, because God had allotted to them the territory which they inhabited. As I have said, this was painful and burdensome, that they should cherish kindness and fraternal good-will towards those who treated them with hostility; but God desired in this respect also to prove the obedience of His people. He did not, then, take into consideration what this nation had dcserved; but, inasmuch as they were the descendants of Lot, and consequently of the race of Abraham, He desired to treat them with special favor. For the division of the whole world appertains to Him, so as to distribute to its various peoples whatever part He chooses, and to fix the bounds wherein they should confine themselves. If any object that the people of Canaan had also their limits assigned to them, and ought not, therefore, to have been expelled from the lands in which their forefathers had for many ages inhabited, the reply is easy, viz., that God is always free to take away what He has given, and to readjust the boundaries imposed by His will, when the sins of men deserve that this should be done. When, therefore, He declares that He had given their land to the Moabites, it is not according to the ordinary force of the expression, but by a fixed decree that their habitation should remain sure and undisturbed.
10. The Emims dwelt therein in times past. This is a confirmation of the foregoing declaration, which is, however, inserted by way of parenthesis by Moses himself; for the ninth verse, which I have just expounded, is followed regularly by the thirteenth, “Now rise up,” etc. For, after God had turned away the people from the borders of Moab, He shews them in what direction they must pass over; but Moses, interrupting the address of God, explains how the Moabites had obtained that territow, though they were strangers, and had no land of their own on which they might set their foot;. For Lot was no less an alien than Abraham; Moses, therefore, states how by special privilege the posterity of Lot became masters of that land which giants had previously possessed. For it was not by human means that, having driven out the giants, who were formidable to all men, they had obtained the peaceful occupation, and even the dominion of that land, which might have seemed to be invincible, from the valor and strength of its inhabitants. He says, therefore, that the giants dwelt there, as also in Mount Seir; and that both were overcome and destroyed, not so much by the hand and arms of men as by the power of God, so that their land might be cleared for possession as well for the children of Esau as for those of Lot. Now, since God elsewhere declares that He had given Mount Seir to Esau as an inheritance, according as He had promised to his father Isaac, it follows that the Moabites had obtained their land also by the same Divine authority. The comparison which is made between Edom and the Israelites does not hold good in all respects; for, although Esau was sustained by this consolation, that his inheritance should be of “the fatness of the earth,” (Genesis 27:39,) it might still be the case that with regard to himself and his posterity, their possession should not be legitimate; whereas God so promised the land of Canaan to the race of Abraham, that the Israelites received the dominion over it, as if from His own hand, as it is said in <19D621>Psalm 136:21. In this respect, too, there was a difference, because the land of Canaan was chosen as that in which God should gather His Church, in which He should be purely worshipped, and which should be an earnest, to the faithful of the heavenly and eternal rest. But, as elsewhere, the distinction between the sons of Esau and Jacob is marked, so now Moses 14 magnifies God’s special blessing towards them both.
13. Now rise up. He now proceeds with what he had begun in verse 9, viz, that God had commanded them to pass by the land of Seir, and to advance to the brook Zered; as much as to say, that after they had been subdued by their misfortunes, they were prohibited from further progress, until God should open the way before them, and thus they should follow Him as their leader, and not make a passage for themselves at their own discretion.
He afterwards specifies the period of delay which they had been compelled by God to pass in the desert, after they had once reached the borders of the promised land. He says, then, that after thirty-eight years they had at length returned to the land from whence they had been obliged to retire; and briefly reminds them how long the course of their deliverance had been interrupted through their own fault, since they had gone forth to enjoy the promised land. He calls those “warlike men,” or, in the Hebrew, “men of war,” whose age entitled them to bear arms, i.e., who had exceeded their twentieth year.
When mention is elsewhere made of forty years, the two years are then included which were spent both in Mount Sinai and in other places; and with good reason, because, during that time also, their sins prevented them from passing to the enjoyment of their inheritance immediately after the promulgation of the law.
19. And when thou comest nigh over against the children ofAmmon. God now makes provision as to the Ammonites, since their condition was the same as that of the Moabites, inasmuch as they were descended from the two daughters of Lot. It might, indeed, seem wonderful that, since the memory of their origin was detestable, these two nations should have been so dear to God. Ammon and Moab had been born of an incestuous connection. It was, therefore, more reasonable that this tragical circumstance should have been buried by their destruction, than that they should have been distinguished by God’s favor from the common lot of other nations, as if their nobility rendered them superior to others. But let us learn from hence, that since God’s judgments, like a deep abyss, are beyond our apprehension, they should be regarded with reverence. Lot’s distinguished piety is expressly declared. The disgraceful crime, which he committed when drunk, it pleased God so to mark with perpetual infamy, as still to impress upon it some signs of His mercy, although this was done especially for the sake of Abraham himself. It is unquestionable, however, that God recommends the posterity of Lot to the Israelites on this ground, that they may more willingly exercise kindness towards them, and abstain from all injury, when they had to do with two nations whom they see to be cared for by God Himself, for the sake of their common relationship to Abraham.
Furthermore, by the same argument whereby he had before proved that both Edomites and Moabites, relying on God’s help, had occupied the lands over which they had dominion, he now establishes that the land which the Ammonites possessed had been granted them by God, viz., because in their conquest and overthrow of the giants they had surpassed the limits of human bravery, and thus God had given a proof of His special and unusual favor towards them. For neither by the ordinary course of nature could two men increase to so great a multitude.
Now, although the Hebrew call the Cappadocians Caphthorim, 15 we do not know whether the giants, whose country was taken possession of by the Ammonites, sprung from them. But, if this be admitted, they had a long journey, attended by many dangers, after they left their country; and again, since they must have passed through rich and fertile regions, it is strange that they should have penetrated to those mountains. It might, however, be the case, that, making forays as robbers, they nowhere found a quiet resting-place until a less cultivated region presented itself.
NUMBERS 21
<042121>Numbers 21:21-32
21. And Israel sent messengers unto Sihon king of the Amorites, saying, | 21. Misit Israel legatos ad Sihon regem AEmorrhaeorum, dicendo: |
22. Let me pass through thy land: we will not turn into the fields, or into the vineyards; we will not drink of the waters of the well; but we will go along by the king’s high-way, until we be past thy borders. | 22. Transeam per terram tuam: non declinabimus per agros, neque per vineam: non bibemus aquas puteorum, via regia pergemus, donec transierimus terminum tuum. |
23. And Sihon would not suffer Israel to pass through his border; but Sihon gathered all his people together, and went out against Israel into the wilderness: and he came to Jahaz, and fought against Israel. | 23. At non permisit Sihon Israeli ut transiret per terminum suum. Itaque congregavit Sihon universum populum suum, et egressus est obviam Israeli in desertum, venitque in Jahaz et pugnavit cum Israele. |
24. And Israel smote him with the edge of the sword, and possessed his land from Arnon unto Jabbok, even unto the children of Ammon: for the border of the children of Ammon was strong. | 24. Et percussit eum Israel in ore gladii, et hareditate accepit terram ejus ab Arnon usque ad Jabbok usque ad filios Ammon: quia munitus erat terminus filiorum Ammon. |
25. And Israel took all these cities: and Israel dwelt in all the cities of the Amorites, in Heshbon, and in all the villages thereof. | 25. Et accepit Israel omnes istas urbes, et habitavit Israel in omnibus urbibus AEmorrhaei, in Hesbon, et in omnibus oppidis ejus. |
26. For Heshbon was the city of Sihon the king of the Amorites, who had fought against the former king of Moab, and taken all his land out of his hand, even unto Arnon. | 26. Hesbon erat urbs Sihon regis AEmorrhaei. Nam ipse pugnaverat contra regem Moab primum, et acceperat omnem terram ejus a manu usque ad Arnon. |
27. Wherefore they that speak in proverbs say, Come into Heshbon, let the city of Sihon be built and prepared; | 27. Idcirco dicunt parabolice loquentes, Venite in Hesbon, aedificetur et instauretur urbs ipsi Sihon: |
28. For there is a fire gone out of Heshbon, a flame from the city of Sihon: it hath consumed Ar of Moab, and the lords of the high places of Arnon. | 28. Quia ignis egressus est de Hesbon, et flamma ex urbe Sihon consumpsit Ar Moab et dominos excelsorum Arnon. |
29. Woe to thee, Moab! thou art undone, O people of Chemosh! he hath given his sons that escaped, and his daughters, into captivity, unto Sihon king of the Amorites. | 29. Vae tibi Moab, periisti popule Chemos, dedit filios suos in fugam, et filias suas in captivitatem regis AEmorrhaei Sihon. |
30. We have shot at them: Heshbon is perished even unto Dibon, and we have laid them waste even unto Nophah, which reacheth unto Medeba. | 30. Et lucerna eorum periit ab Hesbon usque ad Dibon, et delevimus usque ad Nopah, quae est ad medebah. |
31. Thus Israel dwelt in the land of the Amorites. | 31. Habitavit itaque Israel in terra AEmorrhaei. |
32. And Moses sent to spy out Jaazer, and they took the villages thereof, and drove out the Amorites that were there. A REPITITION OF THE SAME HISTORY A REPETITION OF THE SAME HISTORY | 32. Misit deinde Moses ad explorandum Jaazer, et ceperunt oppida ejus, et expulit AEmorrhaeum qui erat ibi. |
<050224>Deuteronomy 2:24-37
24. Rise ye up, take your journey, and pass over the river Arnon: behold, I have given into thine hand Sihon the Amorite, king of Heshbon, and his land; begin to possess it, and contend with him in battle. | 24. Surgite, proficiscimini, et transite torrentem Arnon. Vide, dedi in manum tuam Sihon regem Hesbon, Aemorrhaeumn et terram ejus, incipe possidere, et dimica praelio cun eo. |
25. This day will I begin to put the dread of thee, and the fear of thee, upon the nations that are under the whole heaven, who shall hear report of thee, and shall tremble, and be in anguish because of thee | 25. Hotde incipiam dare pavorem tui et formidinem tui super faciem populorum qui sunt sub toto coelo, qui audierant famam tuam, et pavebunt, timebuntque a facie tua. |
26. And I sent messengers out of the wilderness of Kedemoth unto Sihon king of Heshbon, with words of peace, saying, | 26. Et misi nuntios e deserto Cedemoth ad Sihon regem Hesbon verbis pacificis, dicendo: |
27. Let me pass through thy land: I will go along by the high-way, I will neither turn unto the right hand nor to the left. | 27. Transeam per terram tuam, per viam ambulabo, non declinabo ad dexteram nec ad sinistram. |
28. Thou shalt sell me meat for money, that I may eat; and give me water for money, that I may drink: only I will pass through on my feet, | 28. Cibum argento vendes mihi ut comedam: aquam argento dabis mihi ut bibam, tantum transibo pedibus meis: |
29. (As the children of Esau which dwell in Seir, and the Moabites which dwell in Ar, did unto me.) until I shall pass over Jordan, into the land which the Lord our God giveth us. | 29. Quemadmodum fecerunt mihi filii Esau qui habitant in Seir, et Moabitae qui habitant in Ar: donec transiero Jordanem ad terram quam Jehova Deus noster dat nobis. |
30. But Sihon king of Heshbon would not let us pass by him: for the Lord thy God hardened his spirit, and made his heart obstinate, that he might deliver him into thy hand, as appeareth this day. | 30. Et noluit Sihon rex Hesbon ut transiremus per sua. Induraverat enim Jehova Deus tuus spiritum ejus: et obfirmaverat cor ejus, ut daret eum in manu tun, ut hodie est. |
31. And the Lord said unto me, Behold, I have begun to give Sihon and his land before thee: begin to possess, that thou mayest inherit his land. | 31. Dixit autem Jehova ad me, Vide, jam coepi dare coram te Sihon, et terram ejus, incipe possidere, ut possideas terram ejus. |
32. Then Sihon came out against us, he and all his people, to fight at Jahaz. | 32. Egressus est autem Sihon in occursum nostrum ipse et universus popuhs ejus ad praelium in Jahaz. |
33. And the Lord our God delivered him before us; and we smote him, and his sons, and all his people. | 33. Et tradidit ilium Jehova Deus noster coram nobis, percussimusque eum et filios ejus, et totum populum ejus. |
34. And we took all his cities at that time, and utterly destroyed the men, and the women, and the little ones, of every city; we left none to remain: | 34. Cepimus quoque omnes urbes ejus eo tempore, et destruximus omnes urbes, viros et mulieres, et parvulos: non reliquimus superstitem. |
35. Only the cattle we took for a Veruntamen jumenta praedati prey unto ourselves, and the spoil of the cities which we took. | 35. Veruntamen jumenta praedati sumus nobis, et spolia; urbium quas cepimus. |
36. From Aroer, which is by the brink of the river of Arnon, and from the city that is by the river, even unto Gilead, there was not one city too strong for us: the Lord our God delivered all unto us. | 36. Ab Aroer qaee est juxta ripam torrentis Arnon, et urbe quae est in valle, usque ad Gillad, non fuit urbs quae effugerit a nobis, omnes tradidit Jehova Deus noster coram nobis. |
37. Only unto the land of the children of Ammon thou camest not, nor unto any place of the river Jabbok, nor unto the cities in the mountains, nor unto whatsoever the Lord our God forbade us. | 37. Tantummodo ad terram filiorum Ammon non accessisti, omnem locum torrentis Jabboc, et urbes montanas, atque omnia de quibus praecepit Jehova Deus noster. |
NUMBERS 21:21. And Israel sent messengers. The second narration, which I have subjoined from Deuteronomy, is the fuller; nevertheless, a question arises from it, for what reason this embassy was sent to king Sihon, whose kingdom was already devoted to the Israelites: for it seems to be altogether inconsistent to offer conditions of peace when war is decreed. God commands His people to take up arms: He declares that they shall be victorious, so as to occupy the land of Sihon by right of war; what, then, can be more absurd than to request of him that they might pass through his land in peace? If this attempt were made by Moses without the command of God, such an excess of kindness was not devoid of guilt, inasmuch as it was an act of much temerity to promise what God had appointed otherwise. But, if we should say that the messengers went with the authority, and at the command of God, under what pretext shall the deceptiveness of the act be excused? for it is very improper to flatter with soothing words and promises those whom you have destined to destruction. The conclusion I come to is, that although the event was not unknown to God, still the embassy was sent, nevertheless, by his command and decree, in order to lay open the obstinate ferocity of the nation. But, since the secret judgments of God far surmount our senses, let us learn to reverence their height; and let this sober view restrain our boldness like a rein, viz., that although the reason for the works of God be unknown to us, still it always exists with Him. God knew that the messengers would speak to the deaf, and yet it is not in vain that He bids them go; for, since the kingdom of Sihon was not properly included in the promised land, it was not lawful for the children of Israel to make war upon it until they had been provoked by an unjust refusal. Thus, then, I connect the history. Before they had been assured at God’s command of the event, and the victory, they sent the messengers, who demanded that a pacific passage should be accorded to them; and that then the permission to have recourse to arms was granted. If any prefer to think that, before Moses attempted to preserve peace, he had been made acquainted with all that would occur, I will not contend the point; but I deem it more probable that he had expectations of the peace which he sought, because the judgment of God had not yet been declared. If, therefore, Sihon had allowed himself to be propitiated, Moses would never have dared to deal with him as an enemy; but, he rather simply and honestly promised peace, which he intended to preserve; God, however, had otherwise appointed, as the event presently shewed. Still He was not inconsistent with Himself, or variable, in sending the messengers to an irreclaimable and obstinately perverse man; for thus was all excuse taken away when he had voluntarily provoked to war a people who were ready and willing to maintain peace and equity. But rather may we see in this history, as in a glass, that, whilst God earnestly invites the reprobate to repentance and the hope of salvation, He has no other object than that they may be rendered inexcusable by the detection of their impiety. Hence is their ignorance refuted, who gather from this that it is free for all promiscuously to embrace God’s grace, because its promulgation (doctrina) is common, and directed to all without exception; as if God was not aware of what Sihon would answer when He would have him attracted to equity by friendly and peaceful words; or as if, on his free will, the purpose of God was suspended as to the war, which was soon after carried forward by His decree.
But inasmuch as what is here briefly recorded, would be obscure in itself, we must explain it by the other narrative, where it is thus written, — DEUTERONOMY 2:24. Rise ye up, take your journey. I have lately said that the order is here inverted, for what soon after follows, “And I sent messengers out of the wilderness,” etc., ver. 26, Moses, in my opinion, has inserted by way of parenthesis: it will, therefore, be suitably rendered in the pluperfect tense, “But I had sent,” etc. Thus there will be no ambiguity in the sense that, when the messengers had returned without effecting their purpose, God sustained the weariness of the people by this consolation, as though he had said, Sihon has not, with impunity, repudiated the peace offered to him, since it will now be permitted you to assail him in lawful war. And assuredly this signal for the expedition to advance depends on the declaration which is subjoined in ver. 30, as we may readily gather from the context; for Moses there repeats what we here read respecting their passage in somewhat different words; and again does God testify that He has given Sihon into the hands of the people, and exhorts Moses to go down boldly to the battle. Moreover, the cause is there specified why (Sihon) had been so arrogant and contemptuous in his rejection of the embassy, viz., because God had “hardened his spirit, and made his heart obstinate.” From whence again it appears how poor is the sophistry of those who imagine that God idly regards from heaven what men are about to do. 16 They dare not, indeed, despoil Him of foreknowledge; but what can be more absurd than that He foreknows nothing except what men please? But Scripture, as we see, has not placed God in a watch-tower, from which He may behold at a distance what things are about to be; but teaches that He is the director (moderatorem) of all things; and that He subjects to His will, not only the events of things, but the designs and affections of men also. As, therefore, we have before seen how the heart of Pharaoh was hardened, so now Moses ascribes to God the obstinacy of king Sihon. How base a subterfuge is the exception which some make as to His permission, sufficiently appears from the end which Moses points out. 17 For why did God harden the heart of Sihon? thalt “He might deliver him into the hand” of His people to be slain; because He willed that he should perish, and had destined his land for the Israelites. If God only permitted Sihon to grow hardened, this decree was either nought, or mutable, and evanescent, since it depended on the changeable will of man. Putting aside, then, all childish trifling, we must conclude that God by His secret inspiration moves, forms, governs, and draws men’s hearts, so that even by the wicked He executes whatever He has decreed. At the same time it is to be observed that the wicked are not impelled to hardness of heart by extrinsic force, but that they voluntarily harden themselves; so that in this same hardness of heart God may be seen to be a just judge, however incomprehensible His counsel may be, and however the impiety of men may betray itself, who are their own instigators, and the authors of their own sin. Emphatically does Moses inculcate the same thing twice over, viz., that the spirt of Sihon was hardened by God, and his heart made obstinate, in order that God’s paternal favor towards His chosen people might be more conspicuous; because from the obstinacy of the blinded king He afforded them a just cause for war, and an opportunity for victory. NUMBERS 21:25. And Israel took all these cities. As if speaking of something present, he uses the demonstrative pronoun, and says, “these cities,” just as if he were pointing them out to the eyes of his readers. The word which we have rendered “towns” (oppida,) 18 others translate “country-houses” (villas,) or “hamlets” (viculos.) In the Hebrew, Moses calls by the name of “daughters” all the villages and lesser towns, whose mother-city (metropolis) was Heshbon. By these words, however, Moses indicates that, by the right of war, all these places had fallen into the hands of the Israelites, as the lot of their inheritance; for, as I have lately said, God had not yet openly declared that they should be masters of this part of the country. They would consequently have over-passed their boundaries, unless these had been added to the land of Canaan. This is the reason why God openly declares that they possessed them by His authority. But when he says that the cities were destroyed, and all their inhabitants exterminated, so that neither women nor children were spared, let us understand that they dealt not thus cruelly of their own impulse, or in heedless violence, but that whatsoever was on the other side of Jordan was devoted to destruction by God, that they might always have their minds fixed on the promised land, and might never give way to listlessness, which would have been the case if an easy occupation of it had invited them to repose. Although, therefore, God delivered over the land to them hereafter, and suffered them to enrich themselves with its booty and spoils, yet He would not have it retained as a place of residence, and therefore commanded them to destroy its cities and villages, in order that they might seek their rest elsewhere. In fine, since they were abundantly disposed to be slothful, it was expedient that all snares should be removed, and that by the very desolation they might be urged forward whither God called them.
26. For Heshbon was the city of Sihon. It is not without cause that Moses relates how the country near Heshbon had passed into the hands of the Amorites, because a long time afterwards this was sought for as a pretext for war by the Ammonites, when they saw that the people were brought into a low estate. In the time of Jephthah, therefore, having collected a great army, an irruption was made by them; and they made this their excuse, that they took up arms to recover what was their own, from Arnon as far as Jabbok, and as far as Jordan. Consequently, God would have it testified in the sacred records, as Jephthah then replied to the Ammonites, that this part of the land was taken from king Sihon, when the children of Israel were marching peacefully through the borders of the Ammonites. Designedly, then, did Moses, in order to sanction the right of the people, insert in these authentic registers, as it were, what had formerly occurred, namely, that the Amorites had had the dominion over that part of the country, without interference from the Ammonites; nor was there any question that the Amorites had secure and peaceful possession of it. Hence it follows that it passed to the Israelites, so that there were no grounds why, three hundred years afterwards, the Ammonites should reclaim what had so long been lost and abandoned by them. And, in order that posterity might know that there was then no obscurity about the matter, he records an ancient canticle, from which it appears that the Ammonites were so completely overcome, that their enemies triumphed magnificently over them, and cut off all hope of their restoration. Here, however, the question arises, why the king of Ammon, rather than the king of Moab, set on foot that war; for we clearly gather from the song, that the land was taken from the Moabites. But for men who are bent on rapine and robbery, it is sufficient to allege any trivial pretext, and often to glory in the rights of others. There doubtless remained a report that the Amorites had been driven out of their territories, 19 which they had obtained by force of arms. The Ammonites pass over in silence what had been forgotten in the lapse of many ages, and set up this false title, that, although the Israelites had conquered the Amorites, still their victory conferred upon them no right to occupy what the Amorites unjustly and forcibly held. With this object Moses inserted the account he here gives.
27. Wherefore, they that speak in proverbs. That is, an old saying, or proverbial sentence remains, and is well known. The song, however, appears to have been composed in the character of those who, when prepared to engage in war, mutually exhorted each other, “Come into Heshbon,” i.e., run to the standard of king Sihon; hasten to his home, and his chief place of abode, in order that we may thence go forth to battle. These expressions, “build and prepare,” I interpret as being used for enlarge, adorn, and enrich; for it is probable that this city was not overthrown, but they foretell that the city would be renovated, when a larger dominion had been gained. And this is more fully confirmed by what immediately follows, when it is said that “a fire had gone forth from Heshbon,” which consumed Ar of Moab, and all its neighborhood. As to the “lords of the high places of Arnon,” some understand the priests who presided in the temples; others extend them to all the inhabitants in general; but, in my opinion, it will not be unsuitable to refer them to the idols themselves, since it appears from the next verse that the conquerors were so insolently elated, as not only to despise the men themselves, but their gods also; for when they say, “Thou art undone, O people of Chemosh,” there is no doubt but that they mockingly reproach them with the fact that they had been badly defended by the gods whom they worshipped. 20 And, in point of fact, ungodly men, when in prosperity, uplift their horns to heaven, as if they would assail the divinity which was opposed to them. They, therefore, deride Chemosh, because he made “his sons” or worshippers to be fugitives or captives.
In the word lantern 21 he makes use of a common metaphor. Some follow the Chaldee interpreter, and render it kingdom; but it has a wider signification; for it includes all the component parts of a happy and prosperous state. 22 The meaning, therefore, is, that their glory and all their wealth was annihilated. The cities of Dibon and Medeba are situated on the extreme borders, near the river Arnon, so that by these he designates all the intermediate plain.
NUMBERS 21
<042133>Numbers 21:33-35
33. And they turned, and went up by the way of Bashan: and Og the king of Bashan went out against them, he, and all his people, to the battle at Edrei. | 33. Conversi autem ascenderunt per viam Basan, et egressus est Og rex Basan in occursum ipsis, ipse et universus populus ejus ad praelium in Edrei. |
34. And the Lord said unto Moses, Fear him not: for I have delivered him into thy hand, and all his people, and his land; and thou shalt do to him as thou didst unto Sihon king of the Amorites, which dwelt at Heshbon. | 34. Tunc dixit Jehova ad Mosen, Ne timeas eum: quia in manu tua dedi cumcet universum populum ejus, ae terram ejus: faciesque ei quemadmodum fecisti Sihon regi AEmorrhaeorum qui habitabat in Hesbon. |
35. So they smote him and his sons, and all his people, until there was none left him alive: and they possessed his land. | 35. Et percusserunt eum et fillios ejus, universumque populum ejus: ut non remanserit ei superstes: et possederunt terram ejus. |
33. And they turned and went up. Here there is another victory of the people described, wherein they again experienced the continued favor of God, in order that they may be aroused to greater alacrity, and courageously prepare themselves for farther progress; for they might confidently expect that, with God for their leader, all things would succeed prosperously with them. The region of Bashan, as Scripture informs us in many places, was fertile, and famous for its rich pastures; but Moses here also testifies to its great extent. It was, then, no ordinary proof of God’s favor and aid, that they should take it in a moment, as it were. It is not, therefore, without cause, that, in the Psalm, God’s power and goodness is magnified in reference to these victories; because He
“slew mighty kings, Sihon king of the Amorites, and Og king of Bashan, and gave their land for a heritage, a heritage unto his people.” (<19D510>Psalm 135:10-12.):
For, although the Israelites were superior in numbers, yet there is no doubt but that, when this king dared to go forth to battle, he trusted in his forces, and deemed himself equal to resistance. Hence did God’s grace shine forth the more conspicuously; and, indeed, in order that he may extol its greatness the more, Moses afterwards also relates that sixty cities were taken. 23
35. And the Lord said, unto Moses. God first of all exhorts His people to confidence. He then commands that the men as well as the cities and villages should be destroyed, so that nothing should be preserved except the booty. he indeed addresses Moses only, but his injunctions are directed to all, because Moses, who was already sufficiently energetic, had not so much need of being spurred on as the others. God, however, had regard to the future also, lest the recollection of the blessing should be lost through the ingratitude of the people. In promising them victory, therefore, he desired to have the praise of it bestowed upon Himself.
I have already shewn why He commanded the cities to be overthrown, and all the houses utterly destroyed, namely, lest convenient habitations should tempt the people to torpor, when they were required to hasten onwards to the promised rest; for those who had been ready in the wilderness to retire, and to go back into Egypt, would have eagerly taken possession of this fertile land, and reposed themselves as in a delightful nest. By its desolation, therefore, they were compelled to abandon it. Its possession, indeed, was afterwards granted to the tribes of Reuben, and Gad, and half of Manasseh; but on condition that they should leave their herds there, and accompany their brethren through the whole expedition, not deserting them till the Canaanitish nations were destroyed.
DEUTERONOMY 3
<050301>Deuteronomy 3:1-11
1. Then we turned, and went up the way to Bashan: and Og the king of Bashan came out against us, he and all his people, to battle at Edrei. | 1. Conversi autem aseendimus per viam Basan et egressus est Og rex Basan nobis in occursum, ipse et universus populus ejus ad praelium in Edrei. |
2. And the Lord said unto me, Fear him not: for I will deliver him, and all his people, and his land, into thy hand; and thou shalt do unto him as thou didst unto Sihon king of the Amorites, which dwelt at Heshbon. | 2. Et dixit Jehova ad me, ne timeas illum, nam in manu tua dedi eum, et universum populum ejus, ac terram ejus: faeiesque ei quemadmodum fecisti Sihon regi AEmorrhaeorum qui habitabat in Hesbon. |
3. So the Lord our God delivered into our hands Og also, the king of Bashan, and all his people: and we smote him, until none was left to him | 3. Tradidit itaque Jehova Deus noster etiam Og regem Basan, et universum populum ejus: percussimus eum, ut non reliquerimus ei superstitem. |
4. And we took all his cities at that time; there was not a city which we took not from them, threescore cities, all the region of Argob, the kingdom of Og in Bashan. | 4. Cepimus quoque omnes urbes ejus eo tempore: non fuit urbs ulla quam non ceperimus ab eis, nempe sexaginta urbes, omnem regionem Argob regni Og, in Basan. |
5. All these dries were fenced with high walls, gates, and bars; besides unwalled towns a great many. | 5. Omnes autem istae urbes erant munitae muris altis, portis et vectibus: praeter urbes non muratas multas valde. |
6. And we utterly destroyed them, as we did unto Sihon king of Heshbon, utterly destroying the men, women, and children, of every city. | 6. Quas vastavimus, quemadmodum fecimus Sihon regi Hesbon, vastando omnem urbem, viros, mulieres, et parvulos. |
7. But all the cattle, and the spoil of the cities, we took for a prey to ourselves. | 7. Omnia autem jumenta et spolia urbium praedati sumus nobis. |
8. And we took at that time, out of the hand of the two kings of the Amorites, the land that was on this side Jordan, from the river of Arnon unto mount Hermen; | 8. Tulimus itaque eo tempore terram; e manu duorum regum AEmorrhaeorum quae erat trans Jordanem a torrente Arnon usque ad montem Hermon. |
9. (Which Hermon the Sidonians call Sirion, and the Amorites call it Shenir;) | 9. (Sidonii vocant Hermon, Sirion, et Emorrhaei vocant eum Senir.) |
10. All the cities of the plain, and all Gilead, and all Bashan, unto Salchah, and Edrei, cities of the kingdom of Og in Bashan: | 10. Onmes urbes planitiei, et totum Gilad, et omnem Basan usque ad Salchah, et Edrei, urbes regni Og in Basan. |
11. For only Og king of Bashan remained of the remnant of giants; behold, his bedstead was a bedstead of iron: is it not in Rabbath of the children of Ammon? nine cubits was the length thereof, and four cubits the breadth of it, after the cubit of a man. | 11. Solus quippe Og rex Basan remanserat ex reliquis gigantibus: ecce Iectus ejus, lectus ferreus, nonne est in Rabbath filiorum Ammon? novem cubitorum longitudo ejus, et quatuor cubitorum latitudo ejus ad cubitum hominis. |
4. And we took all the cities. He here more fully relates what He had brieflytouched upon in Numbers. He says that sixty, well-fortified cities were taken, besides the villages. Hence we infer both the extent of the country, and also the special power of God in the aid He afforded them, in that they took, in so short a time, so many cities well closed in, and begirt with high walls; as if they were merely travelling, through a peaceful land in security, and with nothing to do.
After the eighth verse, lie repeats connectedly what he had separately related respecting the two kingdoms; and in order that the places might be more certainly identified, he mentions two other names for mount Hermon, stating that it was called Sirion by the Sidonians, and Shenir by the Amorites. Finally, he adds that Og, king of Bashan, was a giant, and the only survivorof that race. As a memorialof his lofty stature, he alleges his iron bedstead, the length of which was as much as nine cubits, according to the common measure of that period. By this circumstance he again magnifies the marvellous help of God, in that he was overcome by the children of Israel, who might, by his stature, have singly terrified a whole army.
The enormous stature of the giants is apparent from this passage. Herodotus records, 24 that the body of Orestes, disinterred by command of the oracle, was seven cubits in length. Pliny, 25 although he does not cite his authority, subscribes to this testimony. Gellius 26 thinks that this was fabulous, as also what Homer 27 writes with respect to the diminution of men’s height in process of time; but his erroneous view is confuted by almost universal consent. What Pliny 28 himself relates is indeed incredible, that in Crete a body was discovered, by an opening of the earth, forty-six cubits long, which some thought to be the body of Orion, and others of Etion. But if we believe that there were giants, (which is not only affirmd by the sacred Scriptures, but also recorded by almost all ancient writers,) we need not be surprised if they were more than eight cubits in height. Although, however, the race of giants began to disappear in the time of Moses, still, in after ages, there existed persons who approached to this ancient stature, 29 as in the time of Augustus and Claudius there was one man about ten feet in height, and another nine feet nine inches. Moses, therefore, intimates nothing more than that this monstrous race of men gradually died out, so that the enormous height of Og, king of Bashan, was an unusual sight.
NUMBERS 22
<042201>Numbers 22:1-41
1. And the children of Israel set forward, and pitched in the plains of Moab, on this side Jordan by Jericho. | 1. Inde profecti sunt filii Israel, et castrametati sunt in campestribus Moab trans Jordanem Jericho. |
2. And Balak the son of Zippor saw all that israel had done to the Amorites. | 2. Quum autem vidisset Balac filius Sippor qumcunque fecerat Israel Emorrhaeo: |
3. And Moab was sore afraid of the people, because they were many; and Moab was distressed because of the children of Israel. | 3. Timuit Moab propter populum valde, quod multus esset: et anxius fuit Moab propter filios Israel. |
4. And Moab said unto the elders of Midian, Now shall this company lick up all that are round about us, as the ox licketh up the grass of the field. And Balak the son of Zippor was king of the Moabites at that time. | 4. Dixit igitur Moab ad seniores Madian, Nunc lambet congregatio haec omnes circuitus nostros, quemadmodum lambit bos gramen agri. Porto Balac filius Sippor erat rex Moab tempore illo. |
5. He sent messengers therefore unto Baalam the son of Beor, to Pethor, which is by the river of the land of the children of his people, to call him, saying, Behold, there is a people come out from Egypt: behold, they cover the face of the earth, and they abide over against me. | 5. Misit igitur legatos ad Balaam filium Beor in Pethor, quae erat juxta flumen terrae filiorum populi sui, ut vocaret eum, dicendo, En populus egressus est ex Aegypto, ecce, operuit superficiem terrae, et habitat contra me. |
6. Come now, therefore, I pray thee, curse me this people; for they are too mighty for me: peradventure I shall prevail, that we may smite them, and that I may drive them out of the land: for I wot that he whom thou blessest is blessed, and he whom thou cursest is cursed. | 6. Nunc ergo veni, obsecro, maledic mihi populum hunc, quia fortior me est: fortepotero, et percutiam eum, expellamque e terra. Novi enim quod cui benedixeris benedictus erit, et cui maledixeris maledictus erit. |
7. And the elders of Moab and the elders of Midian departed with the rewards of divination in their hand; and they came unto Baalam, and spake unto him the words of Balak. | 7. Profecti ergo sunt seniores Madian, et divinationes in manu eorum: et pervenerunt ad Balaam, et retulerunt ei vrrba Balac. |
8. And he said unto them, Lodge here this night, and I will bring you word again, as the Lord shall speak unto me. And the princes of Moab abode with Balaam. | 8. Ille vero dixit eis, Pernoctate hic nocte ista, et reddam vobis responsum, quemadmodum loquetur Jehova ad me. Manseruntque principes Moab cum Balaam. |
9. And God came unto Balaam, and said, What men are these with thee? | 9. Et venit Deus ad Balaam, ac dixit, Qui sunt viri isti qui sunt apud te? |
10. And Balaam said unto God, Balak the son of Zippor, king of Moab, hath sent unto me, saying, | 10. Respondit Balaam Deo, Balac filius Sippor rex Moab misit ad me: |
11. Behold, there is a people come out of Egypt, which covereth the face of the earth: come now, curse me them; peradventure I shall be able to overcome them, and drive them out. | 11. En populus iste qui egressus est ex AEgypto operuit superficiem terrae: nunc ergo veni, maledic mihi illi: forte potero pugnare cum eo, et expellere eum. |
12. And God said unto Baalam, Thou shalt not go with them; thou shalt not curse the people: for they are blessed. | 12. Et dixit Deus ad Balaam, Ne eas cum illis, neque maledicas populo qui benedictus est. |
13. And Balaam rose up in the morning, and said unto the princes of Balak, Get you into your land: for the Lord refuseth to give me leave to go with you | 13. Surrexit itaque Balaam mane, et dixit ad principes Balac, Revertimini ad terram vestram: quia renuit Jehova concedere mihi, ut eam vobiscum. |
14. And the princes of Moab rose up, and they went unto Balak, and said, Balaam refuseth to come with us. | 14. Et surrexerunt principes Moab, et perverternut ad Balac, ac dixerunt, Renuit Balaam venire nobiscum. |
15. And Balak sent yet again princes, Rursus ergo misit Balac more, and more honorable than they. principes plures, et nobiliores istis. | 15. Rursus ergo misit Balac principes plures, et nobiliores istis. |
16. And they came to Balaam, and said to him, Thus saith Balak the son of Zippor, Let nothing, I pray thee, hinder thee from coming unto me; | 16. Qui venientes ad Balaam dixerunt ei, Sic dixit Balac filius Sippor, Noli quaeso prohibere teipsum ne venias ad me: |
17. For I will promote thee unto very great honor, and I will do whatsoever thou sayest unto me: come therefore, I pray thee, curse me this people. | 17. Nam honorando honorabo te valde, et quicquid dixeris mihi, faciam: veni igitur obsecro, et maledic mihi populo huic. |
18. And Balaam answered and said unto the servants of Balak, If Balak would give me his house full of silver and gold, I cannot go beyond the word of the Lord my God, to do less or more. | 18. Respendens autem Balaam dixit servis Balac, Etiamsi daturus sit mihi Balac plenam domum suam argento et auro, non possim transgredi sermonem Jehoare Dei mei, ut faciam aliquid, sive parvum, sive magnum. |
19. Now therefore, I pray you, tarry ye also here this night, that I may know what the Lord will say unto me more. | 19. Nunc ergo manete, obsecro, hic vos quoque hac nocte, ut sciam quid addet Jehova loqui mihi. |
20. And God came unto Balaam at night, and said unto him, If the men come to call thee, rise up, and go with them; but yet the word which I shall say unto thee, that shalt thou do. | 20. Tunc venit Deus ad Balaam nocte, et dixit ei, Si vocandum te venerint viri isti, surge, vade cum eis: veruntamen quod dixero tibi, illud facies. |
21. And Balaam rose up in the morning, and saddled his ass, and went with the princes of Moab. | 21. Surrexit itaque Balaam mane,et stravit asinam suam, et perrexit cum principibus Moab. |
22. And God’s anger was kindled because he went: and the angel of the Lord stood in the way for an adversary against him. (Now he was riding upon his ass, and his two servants were with him.) | 22. Iratus vero est furor Dei quod ipse iret cum illis: stetitque angelus Jehovae in ipsa via, in adversarium illi: ipse autem equitabat super asinam suam, et duo pueri ejus erant cum co. |
23. And the ass saw the angel of the Lord standing in the way, and his sword drawn in his hand: and the ass turned aside out of the way, and went into the field; and Balaam smote the ass, to turn her into the way. | 23. At videns asina angelum Jehovae stantem in via, et gladium ejus evaginatam in manu ejus, declinavit ilia e via, et ivit in agrum: itaque percussit Balaam asinam ut declinare faceret eam in viam. |
24. But the angel of the Lord stood in a path of the vineyards, a wall being on this side, and a wall on that side. | 24. Stetitque postea angelus Jehovae in semita vinearum: maceria una erat hinc, et maceria altera inde. |
25. And when the ass saw the angel of the Lord, she thrust herself unto the wall, and crushed Balaam’s foot against the wall; and he smote her again. | 25. Videns vero secundo asina angelum Jehovae, coarctavit sese parieti, coarctavit quoque pedem Balaam ad parietem: propterea addidit percutere cam. |
26. And the angel of the Lord went further, and stood in a narrow place, where was no way to turn either to the right hand or to the left. | 26. Addidit praeterea angelus Jehovae transire, et stetit in loco angusto ubi nulla erat via ad declinandum sire ad dextram sire ad sinistram. |
27. And when the ass saw the angel of the Lord, she fell down under Balaam: and Balaam’s anger was kindled, and he smote the ass with a staff. | 27. Quum autem vidisset asina angelum Jehovah, succubuit sub Balaam, unde iratus furor Balaam percussit asinam baculo. |
28. And the Lord opened the mouth of the ass; and she said unto Balaam, What have I done unto thee, that thou hast smitten me these three times? | 28. Et aperuit Jehova os asinae, dixitque ilia ad Balaam, Quid feci tibi, quod percussisti me jam tribus vicibus: |
29. And Balaam said unto the ass, Because thou hast mocked me: I would there were a sword in mine hand, for now would I kill thee. | 29. Tunc dixit Balaam ad asinam, Quia illusisti mihi, utinam esset gladius in manu mea, certe nunc occiderem te. |
30. And the ass said unto Balaam, Am not I thine ass, upon which thou hast ridden ever since I was thine unto this day? was I ever wont to do so unto thee? And he said, Nay. sum facere tibi sic? Qui respondit, Nequaquam. | 30. Dixit autem asina ad Balaam, Nonne sum asina tua? super me equitasti ex quo esse coepisti usque ad diem hanc, nunquid solita |
31. Then the Lord opened the eyes of Balaam, and he saw the angel of the Lord standing in the way, and his sword drawn in his hand: and he bowed down his head, and fell flat on his face. | 31. Et detexit Jehova oculos Balaam, viditque angelum Jehovae stantem in via, et gladium ejus evaginatum in manu ejus: tum demisso capite adoravit pronus in faciem suam. |
32. And the angel of the Lord said unto him, Wherefore hast thou smitten thine ass these three times? Behold, I went out to withstand thee, because thy way is perverse before me: | 32. Et alloquutus est eum angelus Jehovae, Quare percussisti asinam tuam jam tribus vicibus? en ego egressus sum in adversarium tibi, quia declinavit a via coram me. |
33. And the ass saw me, and turned from me these three times: unless she had turned from me, surely now also I had slain thee, and saved her alive. | 33. Et vidit me asina, declinavitque ante me jam tribus vicibus: quod si non declinasset a facie mea, jam nunc etiam te occidissem, et ipsam vivam reservassem. |
34. And Balaam said unto the angel of the Lord, I have sinned; for I knew not that thou stoodest in the way against me: now therefore, if it displease thee, I will get me back again. | 34. Dixit igitur Balaam ad angelum Jehovae, Peccavi: non enim sciebam quod tu stares in occursum mei in via: Nunc autem si malum est in oculis tuis, revertar mihi. |
35. And the angel of the Lord said unto Balaam, Go with the men: but only the word that I shall speak unto thee, that thou shalt speak. So Balaam went with the princes of Balak. | 35. Angelus vero Jehovae dixit ad Balaam, Vade cum istis viris: veruntamen verbum quod loquar ad te illud loqueris. Abiit igitur Balaam cum principibus Balac: |
36. And when Balak heard that Balaam was come, he went out to meet him unto a city of Moab, which is in the border of Arnon, which is in the utmost coast. extremo finium. | 36. Audiens vero Balac quod adveniret Balaam, egressus est in occursam ejus in civitatem quandam Moab, quae erat juxta terminun Arnon, quae est in |
37. And Balak said unto Balaam, Did I not earnestly send unto thee to call thee? wherefore camest thou not unto me? am I not able indeed to promote thee to honor? | 37. Et dixit Balac ad Balaam, Annon mittendo misi ad te ad accersendum te? an vere non possum honorare te? |
38. And Balaam said unto Balak, Lo, I am come unto thee: have now any power at all to say any thing? the word that God putteth in my mouth, that shall I speak. | 38. Respondit autem Balaam ad Balac, Ecce veni ad te: nunc autem nunquid omnino potero loqui quicquam? Verbum quod posuerit Deus in ore meo, illud loquar. |
39. And Balaam went with Balak, and they came unto Kirjath-huzoth. | 39. Et perrexit Balaam cum Balac, et pervenerunt in civitatem Husoth: |
40. And Balak offered oxen and sheep, and sent to Balaam, and to the princes that were with him. | 40. Et mactavit Balac boves, et oves: misitque ad Balaam et ad principes qui cum ipso erant. |
41. And it came to pass on the morrow, that Balak took Balaam, and brought him up into the high places of Baal, that thence he might see the utmost part of the people. | 41. Postera autem die accepit Balac ipsum Balaam, et ascendere fecit eum in excelsa Baal, et vidit illinc extremum populi. |
1. And the children, of Israel set forward. This narrative contains many circumstances worthy of record: First, it shews that there is no stone which Satan does not turn for the destruction of the Church, and that, after he has assailed her in vain by force of arms, he attacks her by snares and secret artifices, whilst the ungodly also work under his impulse, as far as they are able, to overthrow her by deceit, and to make the promises of God, and His unchangeable decree for the preservation of the Church which He has chosen, of none effect. But God shews, on the other hand, that He so watches over His own, as to turn to their salvation whatever plots their enemies may devise for their destruction. He likewise represents as in a mirror how foolish and vain are their attempts who endeavor to undermine the grace of God; and especially He demonstrates that God’s truth will always be so completely victorious as to receive the testimony even of its professed enemies; just as Balaam was made to proclaim it. These and other observations, however, will be better made in their several places.
We have already seen that there was no reason why Balak should devise any evil against God’s people, since he had no inconvenience to fear from them. Their faith had been voluntarily pledged; security had been promised him, and a treaty proposed. When, therefore, he and all the Moabites prepare themselves, and arouse their neighbors for resistance, they were ungrateful to God as well as men. In his very alarm we see the truth of what Scripture declares, viz., that the reprobate are always agitated by groundless terrors; and this is the just reward of those who seek not peace with God, that they should be constantly harassed by wretched disquietude. By special privilege God had exempted the Moabites from being at all interfered with; but they invent for themselves causes of anxiety, because they see that God’s people had overcome great and powerful kings. For as the brightness of the sun is painful and injurious to those who have weak eyes, so the blessings which God bestows upon the Church, in token of His paternal favor, torment the reprobate and stir them up to envy. If the Moabites had prudently considered their own advantage, they might have easily so arranged with their old connections as to provide for their own tranquillity; but now, by provoking their ill-will, they make the worst bargain possible for themselves. Nor is it the unwise alarm of Balak only which is described, but that of the whole nation of Moab. At first, indeed, the king’s name is introduced alone, but immediately afterwards Moses includes them all without exception, hence it is plain that this error was universal, by the contagion of which they presently corrupt others also. For they invite the Midianites to associate themselves with them in the work of repulsing the Israelites. The pretext alleged is, that as oxen consume the grass of the field, so there was imminent danger lest if the people of Israel were not resisted, they should as it were lick up and devour all the nations; whereas they had experienced quite the reverse, for the people had turned aside of their own accord into circuitous paths, in order to avoid doing them injury. This forbearance would have delivered them from all anxiety, unless their own malignity had taught them to entertain foul suspicions; for why had not the Israelites made a direct aggression upon their territories, except because they were desirous to leave them safe and intact? Otherwise they would have boldly made a way for themselves by force of arms.
5. He sent messengers therefore unto Balaam. This passage shews us, like many others, that the errors wherein Satan entangles unbelievers are derived from good principles. The modesty of king Balak appears to be worthy of praise, in that, conscious of his own weakness, and placing no confidence in human aid, he sets about imploring the help of God. For this is our only safe refuge, although earthly aids may fail us, still to maintain our courage, and to rely upon God, who is all-sufficient in Himself, and independent of external means. Thus far, then, Balak acts rightly, for he seeks nothing more than to conciliate God’s favor, nor places his confidence of victory in anything but God’s good-will; but, when he seeks for God amiss by circuitous ways, he departs far from Him. And this is a common error with all hypocrites and unbelievers, that, whilst they aspire after God, they wander into indirect paths of their own. Balak desires Divine deliverance from his danger; but the means are of his own device, when he would purchase incantations from a mercenary prophet; thus it is, that he binds down God, and subjects Him to his own inventions. He knows, he says, that the power of blessing and cursing appertained to Balaam; but, whence arose this persuasion, unless, 30 by catching at the more empty name of Prophet, he separates God from Himself? He ought first to have inquired what the will of God was, and to have addressed prayer in earnest faith to Him, in order to propitiate Him; whereas, omitting the main thing, he is satisfied with a mere venal blessing. We gather, therefore, from his anxiety to obtain peace and pardon from God, that there was some seed of religion implanted in his mind. The reverence which he pays to the Prophet is also a sign of his piety. But that he desires to win over God by his own vain inventions is a proof of foolish superstition; and that he seeks to lay Him under obligation to himself, of impious pride. 31
I know not how it came into the mind of the Chaldee interpreter to suppose that Pether was on the banks of the Euphrates; nor is it probable that (Balaam) was fetched from so great a distance. Neither would his celebrity have extended from so distant a place to these nations. I am persuaded that it is the proper name of a place, because the termination of the word Petorah does not admit of its being an epithet, such as “the soothsayer,” as Jerome has rendered it. Although, however, the country is not specified, it is probably gathered from the context that Balaam was a Midianite; and for this reason I conceive the Midianites were sought in alliance, in order that they might gain over their fellow-countrymen.
It is a poor exposition of what follows in verse 7, that they had “the divinations in their hand,” 32 to refer it to the art of divination, or even that they were accompanied by those who were skillful in the same science. It is more simple to interpret it of their commission, as though Moses said that the messengers were instructed as to what they sought of Balaam, viz., that he should curse the people of Israel, for there is no absurdity in supposing that Moses again repeats what he had related in the preceding verse. Still, I am not indisposed to accept the view which others take, viz., that they took with them the reward or price of divination, for there have been in all ages hireling prophets who made a sale of their revelations; and since even amongst the Israelites many impostors thus set themselves up for hire, this abuse had much vogue (among them.) Hence it was that Saul and his servant hesitated to go to Samuel, because they had not any gift at hand to offer him, until the servant replied that he had the fourth part of a shekel of silver, as if Samuel set up his prophecies for sale, as was commonly the case. (1 Samuel 9:7, 8.) Ezekiel, indeed, charges the false prophets with this, that they sold themselves for a trifling bribe.
8. And he said unto them, Lodge here this night. Inasmuch as he waits for a revelation from the true God, it is probable that he was not a magician or sorcerer, whose only power to divine arose from superstition or evil arts. We shall, indeed, see hereafter, that he was accustomed to use many impostures and deceptions; but it will be plain, from the evidence of facts, that he was furnished with the gift of prophecy. Not that he is to be reckoned among the true prophets whom God set over His Church, because neither was the perpetual office of prophesying conferred upon him, nor was it conjoined with that of teaching. For those servants of His, to whom God intrusted the office of prophesying, He so directed by His Spirit, that they never spoke except out of His mouth. And although they did not foresee all that was to happen, but only according to the measure of their revelation, still He concealed nothing from them which it was profitable for them to know. Hence the expression of Amos,
“Surely the Lord God will do nothing, but he revealeth his secret unto his servants the prophets.” (Amos 3:7.)
In a word, they were the organs of the Holy Spirit for all necessary predictions; and the credit due to their prophecies was of an equable and constant character, so that they never spoke absurdly or in vain. Besides, they were endowed with the power of adapting their prophecies to a just object and use. Thus, after the Law was promulgated, they were its interpreters. In prosperity they bore witness to the grace of God; in adversity, to His judgments. In fine, their business was to ratify God’s covenant, whereby He reconciles men to Himself through Christ. Far different was the case with Balaam, and such like, who were only endued with a particular gift, 33 so that they truly foretold some things, and were mistaken in others; and, indeed, they only uttered bare revelations without any admixture of doctrine. God willed, indeed, that such should exist even among heathen nations, so that some sparks of light should shine amidst their darkness, and thus the excuse of ignorance should be taken away. Indeed, all those who have dared to delude the world by their impostures have usurped the name of prophet; and although the word divination is honorable and sacred, it has been improperly applied to the art of deception, and the liberty to lie, as it is the custom of the devil to profane God’s name by its impious abuse. Still, there were some among the Gentiles who occasionally predicted future events by divine inspiration; and this was especially the case before the Law was given, inasmuch as God had not then distinguished His elect people from others by this mark. At this time, it is true, the promise had been given,
“The Lord thy God will raise up unto thee prophets,” 34 etc, (Deuteronomy 18:15.);
but it was not yet generally known, and therefore God was unwilling that the nations should be deprived of their soothsayers, who still were very different from those true prophets, whose call was clear and legitimate.
I have said thus much briefly with reference to Balaam, whom God addresses in a vision by night, or dream, no less familiarly than any of His own servants; but only on a particular point. By the inquiry, “What men are these with thee?” Hie indirectly reproves his improper desires. At first sight he pretends a holy anxiety to obey, when he dares to attempt nothing without God’s permission, and refuses to stir a foot, until he shall have received His answer. Yet secret covetousness influences him to obtain from God, by bargaining as it were, what he still feels not to be right. God glances at this astuteness, when He inquires respecting the men; as much as to say, that there was no reason why he should detain them a moment, since their demand should have been peremptorily refused. And, assuredly, if he had been free, he would have hastened at once to obey the wishes of king Balak, even contrary to the will of God. He now requests that permission should be given him; as if he desired to have the reins, which withheld him from his evil purposes, slackened, when he would have willingly shaken them off altogether, if he were not well aware that he could do nothing further than God would permit. Nor, indeed, does he regard what is lawful and right; but only seeks that his mouth may be opened to curse with impunity.
12. Thou shalt not go with them. If there were any room for doubt, God peremptorily removes it, and confirms the prohibition; because it was unlawful to curse, those whom He had blessed. For nothing more is permitted to prophets than that they should be the witnesses, or ambassadors (internuntii,) or heralds of the grace which God freely deigns to bestow at His own pleasure upon whom He will. Moreover, God is said to bless those whom He has embraced with His favor, and to whom He experimentally declares Himself to be propitious, when He displays His liberality towards them. Of this blessing He willed that the prophets should be His ministers in such a manner that the power should still remain altogether in His own hands. If, therefore, they usurp to themselves the prerogative of blessing without His commission, their act is not merely frivolous and inefficacious, but even blasphemous. Justly, then, does Ezekiel convict of falsehood and deception those false prophets, who, by their flatteries, encourage the souls which were doomed to die; whilst they slay by their terrors and threats those to whom God had promised life. (Ezekiel 13:2 and 22.) Hence we gather, how vain it is for hypocrites, as they are wont to do, to purchase pardon from men in order to propitiate God; and also that we need not be afraid of those degenerate ministers, 35 who desire to domineer tyrannically in virtue of their office, although they launch their fulminations against the innocent.
It is plain, however, that Balaam’s obedience to God’s command does not proceed from the heart. His words, indeed, might deceive the simple, from their appearance of humility; “I will not go, because God forbids it; “but there is no doubt but that, led as he was to gratify them by ambition and by avarice, he indicates that he would be disposed to undertake the journey, unless he were forbidden by God. If his heart had been sincere, the honest reply he should have given was obvious, viz., that it was vain to send either for himself or any one else, in order that Balak might resist the inviolable decree of God. If he had thus heartily and unequivocally given glory to God, another embassy would not have been sent to him; but by his faltering excuse he appeared to inflame the desire of the foolish king, in order to sell his curse at a higher price; for we know that this is the usual way with impostors, that they obtain higher pay for themselves in proportion to the difficulty of the matter. Still, however, if we compare the mercenary prophets of the Pope with Balaam, his servile and enforced submission will deserve no little praise by the side of their detestable and indomitable folly, who, in despite of God, hesitate not to burst forth in impious curses. The truth, which they oppugn, is conspicuous: that terrible judgment, which (God) denounces by the mouth of Isaiah, rings in their ears, “Woe unto them that put darkness for light, and light for darkness,” (Isaiah 5:20;) nevertheless they proceed, and in their brutal madness vomit forth their blasphemies not only to the destruction of the Church, but, if it were possible, to the extinction of all religion.
15. And Balak sent yet again princes. Here we see that, however humbly ungodly men implore God’s grace, still they do not lay aside their pride; as if their grandeur could avail to dazzle the eyes of God. In order, therefore, to make Him comply with their wishes, they think it enough to display their magnificent ceremonies; and, indeed, whatever modesty superstition may pretend, it always swells with secret confidence. Thus Balak, in order to obtain favor, makes a show of his dignity and power, and deems that Balaam will be thus at his service. Although, however, the impostor shews much more spirit in this his second reply than before, still his hypocrisy is soon discovered, and he betrays the duplicity of his mind. It is, indeed, a noble speech, and indicative of much magnanimity, “If Balak would give me his house full of silver and gold, I will not disobey the command of God:” but why does he not instantly banish from him altogether these unholy traffickers, who are instigating him to transgression? We see, then, that he speaks rather in a spirit of boasting, than to ascribe to God the glory due to Him; for his desire was to acquire for himself the title and credit of a holy Prophet by this parade of obedience. In the meantime, when he begs that a season of delay should be granted him for the purpose of inquiring what God’s pleasure was, he is convicted of impious rebellion. He does not dare openly, and in flagrant contempt of God, to put himself forward for the purpose of cursing God’s people: and so far well: but why does he not acquiesce in the Divine decision? why, when he has been assured whether a matter was lawful or not, does he still doubtingly inquire? For thus does he deliberate, and question whether that which God has once prescribed ought to be certain and unchangeable; nay, he endeavors to force God to alter His determination. From the time that he had heard, “Thou shalt not go,” upon what pretense was it permissible to continue the controversy? This, then, is the object of Balaam’s endeavor, that God, by withdrawing the decision which He had pronounced, should deny Himself; and this was an act of most blasphemous impiety. Still many such persons will be found now-a-days, who, though fully assured of the will of God, cease not nevertheless to countermine it, so that they may at length attain the end, towards which they are hurried by their lawless cupidity. At the outset, it is anything but their desire to know what is right; or, when they know it, to follow it: but ambition instigates some, lust inflames others, and others are urged forward by avarice: in a word, evil affections preside over every deliberation. Straightway God interposes some obstacle, and compels them, whether they will or no, to understand what they ought to do. They proceed, however, notwithstanding; and, inasmuch as the way is closed, they endeavor by subterfuges, by crooked paths or evasions, to elude the sure word of God; and, although they appear to do this modestly, because they hesitate until permission shall have been obtained from God, yet herein does their impudence betray itself, that they do not cease to importune God and His prophets, until they have extorted what they have already heard to be unlawful. It is plain, therefore, that all those are disciples of Balaam, who try the indulgence, of God, that He may at length permit them to attempt what; He has once refused.
20. And God came to Balaam at, night. Although God is far from being deceitful, still hypocrites with their quibbles deserve that He should delude their craft. If we more closely consider the desire of Balaam, it was that God should belie Himself. For, if he was persuaded that He was truthful, what else was there to be hoped except that he should ratify His reply ten times over? Nevertheless, he wickedly lies to God, when he asks for a permission to go, which would convict God Himself of capriciousness and inconstancy. God, therefore, ironically permits what He had before forbidden. If any should deem it to be absurd that God, who is truth itself, should speak deceptively, the answer is easily found, viz., that God was guilty of no falsehood, but that He loosed the reins to a man obstinate in his own perverseness, just as a person might emancipate a wayward and grossly immoral son, because he will not suffer himself to be ruled. For had not his ungodly covetousness blinded Balaam, the meaning of this ironical permission was not difficult to be understood. Hence, then, let hypocrites learn, that they profit nothing by their vain pretences, although God may indulge them for a time, since He at length taketh the wily in their own craftiness; wherefore, nothing is better than, in pure and simple teachableness, to inquire what He would have us do, that we may instantly succumb, nor try to alter a word or a syllable as soon as He shall have deigned to open His holy mouth to instruct us. For to call in question what has been decided by Him, what is it but to compel Him by our importunity to bend Himself to our wishes?
22. And God’s anger was kindled because he went. How is it consistent that God should be angry when Balaam had attempted nothing, thus far, contrary to His command? But we must bear in mind, what I have lately hinted, that God apparently permits much which He does not approve. He allowed the people in the wilderness to eat flesh: He permitted men to give a writing of divorce to their wives, and even to marry several at once; still it was not right for them to eat the flesh, nor were divorce and polygamy free from culpability. At any rate, Balaam sinned by pertinaciously urging what was sinful, and thus deserved the punishment of death, though God was pleased to mitigate it. On this point it behoves us also to be soberly wise, lest, when God’s secret judgments differ from our moral sense, we should cry out against Him. That prophet, who, having faithfully delivered his message, tasted bread on his way back, and this at the instigation of another prophet, so that he only fell through carelessness and want of reflection, He punished with death, (1 Kings 13;) in this case, the punishment which He inflicts upon an impostor and cheat, who 36 prostitutes his tongue for hire, is no harsher than to terrify him by threats. Here the temerity of the flesh would willingly lay hold of the occasion to find fault with God; but the fact was, that the punishment which awaited Balaam, and from which he did not finally escape, was delayed for a certain period in order to display more brightly the glory of God. Wherefore, if a doubt ever pervades our minds, when the reason for any of God’s works is not apparent, let us learn at once to repress it.
The external manifestation of God’s anger is afterwards described; i.e., that the Angel meets him with a drawn sword; wherein we may observe that, to the great disgrace of the Prophet, the glory of the Angel was first revealed to the ass. For, although the Angel had assumed a body, by the sight of which a brute-animal might be affected, how did it come to pass that the ass was terrified at this alarm ing sight, whilst the eyes of the Prophet were closed against it, unless because God wished to brand the stupidity of this faithless man with a mark of ignominy? He had previously boasted of his extraordinary visions; a vision now escapes him which was manifest to the eyes of a beast. Whence did such blindness as this arise, except from avarice, by which he was so stupified as to prefer filthy lucre to the holy calling of God? In a word, in him was fulfilled, what Scripture so often denounces against the reprobate, that he was struck by a spirit of dizziness and folly so as to be unable to perceive anything. I have already said, that although angels are naturally invisible, yet that they assume bodies whenever God so pleases, and act in the character of human beings. Who supplied the Angel with a sword? Even He, who created all things out of nothing. If any curious person should go further, and inquire of what material the sword was made? it will be easy to reprove his folly by another question, viz., Whether it is easier for mortal man or for God to apply iron and steel to their various purposes? And it might be the case that a bright light shone from the sword, as when the Cherubim were placed with swords to shut the entrance of Paradise against Adam. In a word, God clothed His Angel in such a form as might strike with terror both the brute-animal and the false prophet. But He began with the ass, in order to put the stolidity of the wicked man more completely to shame.
Moses proceeds to relate how the ass, first of all, was turned aside out of the way, and then, when she was met in a narrow place, how she tremblingly started back so as to crush her master’s foot against the wall, and at length how she fell down under him. Surely this miserable impostor ought to have been awakened, if he had not been fascinated by the devil. But Moses carefully details all these circumstances, in order to show that he was not only deprived of common sense, but so utterly astounded, as to pay no attention to a most illustrious miracle.
28. And the Lord opened the mouth of the ass. Sceptical persons criticize this passage, and ridicule it, as if Moses related an incredible fable. And, indeed, their scoff appears to be plausible, when they object that there is a great difference between the bray of all ass and all articulate voice; but, however they may now indulge in such wanton observations, they will at length be made to feel how seriously and reverently we ought to speak of the marvellous works of God, by their jokes and trifling about which they seek to appear facetious. Now, since their chattering is unworthy of a lengthened refutation, let us be satisfied by the contempt into which it is thrown by a single expression of Moses, when he says that God “opened the mouth of the ass.” For whence would men possess the faculty of speech, unless God had opened their mouth at the first creation of the world? Whence comes it that magpies and parrots imitate the human voice, unless it were the will of God to manifest in them a specimen of a certain extraordinary power? Who is there, then, who shall now impose a law upon the Maker of the world, to prevent Him from adapting the mouth of a beast to the utterance of words? Unless perhaps they would suppose Him to be bound irrevocably, because He has once appointed a certain order in nature, to abstain from displaying His power by miracles. If the ass had been changed into a man, we should have been bound to reverence this proof of God’s incomprehensible power; 37 now, when we are told that merely a few words were drawn from it without intelligence or judgment, as if a sound of any kind were diffused through the air, shall the miracle be regarded as a fable? Moreover, if unclean spirits utter words in spectral illusions, why shall God be unable to endow mute tongues with the faculty of speech? Let us, then, learn to reverence with becoming humility the sentence which God executed on the false prophet. He might have chastised him directly by the words of the Angel; but, because the reproof would not have been sufficiently severe if unattended by gross ignominy, He ordained that a beast should instruct him. The voice of the Angel was, indeed, added afterwards; but, since he had been so unteachable, he is treated according to his desert, when, after having made some proficiency in the school of the ass, he begins to listen to God. And, further, the ass convicts him of being dull, and deluded in mind in this respect, that he was not aroused by this unusual circumstance. For she says that she had never before been refractory. If, therefore, there had been any spark of apprehension in the wretched man, he ought to have reflected as to what was the meaning of this novel proceeding and sudden change. Thus was he awakened from his lethargy, in order that he might listen more attentively to what the Angel afterwards spoke.
31. Then the Lord opened the eyes of Balaam. This passage teaches us, that whatever be the acuteness of our senses, it is not only implanted in us by God, but also either sustained or extinguished by His secret inspiration. Balaam’s eyes are opened; consequently there was a veil before them previously, which prevented him from seeing what was manifest. Thus God at His pleasure makes dull the senses of those who seem to themselves to be very acute; since perception is His special gift.
By this example we are shewn as in a mirror how hypocrites fear God, viz., when they are influenced by His presence; for as soon as they can withdraw themselves, they revel like fugitive slaves. Balaam saw the angel threatening him with a drawn sword, and he hung down his head, and adored; that is to say, because the vengeance of God was impending. But this fear by no means induced him to true correction of himself, he confesses, indeed, that he had sinned, and puts forth some fruit of repentance in that he is ready to return home; but he betrays a servile and compulsory fear, which only trembles at the thought of punishment. “I knew not (he says) that thou stoodest in the way.” Unless, therefore, the Angel had been armed for his punishment, he was proceeding in security, as if impunity were conceded to him. Another expression also discovers his craft and perfidiousness, he is ready to return, if his proceeding should displease God; as if he had not known before that it was by no means pleasing to God. This, then, is a ridiculous condition, as if he were in doubt on a point which was abundantly clear. If he really feared God, and in pure sincerity of heart, he ought at once to have renounced an expedition which was wicked in itself, and improperly undertaken. For what avail was it to say, “I have sinned,” if he thinks that he can prosecute the journey he had begun in opposition to God? Let us, therefore, learn, when God’s will is positively known, to have recourse to no crooked subterfuges, whereby we may delay to perform it.
When the Angel says: Unless the ass had turned aside, that he should have slain Balaam without injuring her, he intimates not only that, in accordance with God’s justice and loving-kindness, he would have spared the harmless animal, but that by the very sagacity of the beast, — as though she had deprecated God’s anger, — the life of her master, who was else unworthy of mercy, had been redeemed.
35. And the angel of the Lord said unto Balaam. Again this wicked man is ironically permitted to do what could not be carried out without sin. But, as I have said before, he was so conscious of his ungodly covetousness, that he knowingly and wilfully deceived himself, instead of being deceived. At the same time, we must observe that, as Paul calls God’s wisdom “manifold,” (Ephesians 3:10,) so His will is declared in various ways, as if He were inconsistent with Himself, though it always actually remains the same. Certain it is, that it was a mere pretense of Balaam, that he went at the command or permission of God. Nevertheless, this answer was given him, “Go,” etc. God, indeed, cast derision on the pertinacious folly of this wicked man, and did not approve as proper that which, as far as words went, He permitted; meanwhile, these two things are consistent with each other, that God did not approve what He condemned, and yet chose that it should be done. For, even when He executes His purpose by means of wicked men, He does not prescribe to them that they are to act thus. He willed to require punishment of Solomon by the hands of Jeroboam, and that the impiety of the house of Ahab should have vengeance inflicted upon it by Jehu; and still it was not right of Jeroboam to upset what God had declared, i.e., that the posterity of David should continue upon the throne; and Jehu also, although he had been anointed by the Prophet, still was guilty of a criminal act in seizing the kingdom: inasmuch as nothing but ambition impelled him to it. As far as relates to the history before us, it was His will to prove by the mouth of Balaam how effectual and unchangeable was His determination as to the adoption of the people, whereby His truth and faithfulness might be more conspicuously shewn forth. Nevertheless, Balaam sinned, in that he was attracted, like a hound, by the scent of gain, to sell his curses for money.
36. And whenBalak heard that Balaam was come. This passage admirably represents to us the spirit of all those who are devoted to their various superstitions without a sincere fear of God. They are cringing to their false prophets; they meanly flatter them, and hardly stop short of worshipping them, so that nothing more obsequious can be imagined; yet they inwardly cherish pride, which breaks out when they by no means expect, it. The king goes forth to meet the prophet, and to pay due honors to himself and his office. It is a great condescension; for it is equivalent to laying his crown and sceptre at his feet: but his dissimulation soon discovers itself, when, expostulating with Balaam, he boasts of his power and riches, wherewith he was able to reward him. Now this is precisely as if he should make the prophetical office subservient to money, and claim the dominion over its revelations by means of his wealth. However great, then, may be the servility with which superstitious persons flatter their idols and priests, still they never lay aside their proud spirits. Such zeal we may see in the Papists, who are as prodigal as possible of the reverence which they parade towards their prelates and monks; but on this condition, that they will be, on their part, complacent to their lusts. If, therefore, a priest, (sacrificus) will not gratify his worshippers, they inveigh against him with as much bitterness as if he were any swine-herd.
The answer of Balaam at first sight breathes nothing but piety: “I have come, (he says,) but I must needs speak as God shall command.” Whereby he signifies, that, as far as civility required, and inasmuch as depended upon himself, he would have complied with the wishes of the king; but that, in regard to his office as a prophet, he was not at liberty to do this, inasmuch as he would disregard the favor of all mankind, in order that he might obey the commands of God alone.
39. And Balaam went with Balak. Moses proceeds to relate how honorably and sumptuously Balaam was received. And first, he records that he was taken to the city of Huzoth; 38 which some would understand as a proper name, others as a noun appellative. In whichever way you take it, it denotes the extent of the city, which was divided into various streets. Secondly, Moses tells us that an abundance of animals were slain in preparation for the feast, and that guests were invited to banquet with Balaam himself. 39 The object of all this is, that Balaam was enticed by blandishments, in order that he might be ashamed to refuse anything to so munificent a king, by whom he had been treated not merely in a friendly, but in a liberal manner; just as if Balaam stood in the place of God, or as if the grace of God Himself were marketable. At length Moses adds that Balaam was brought up into the high places of Baal, that from this elevation he might more conveniently see the camp of the people. Moses, however, says that he only saw the extreme part of the camp; because the whole country was mountainous, and the view was obstructed by distance; still, in my opinion, the sanctity of the spot was the reason why it was chosen by Balak. He, therefore, brought Balaam to a temple, as it were, in order the more to conciliate God’s favor. Hence, too, it is apparent that this impostor had no fixed or solid views with regard to the service of God, but that he worshipped idols promiscuously amongst the heathen, either because he was involved in the same superstitions, or because he made no difficulty in complying with any customs or rites, in order to curry favor. For there have always been 40 trimmers in the world, who for flattery’s sake have corrupted religion by various devices, and have mingled heaven with earth.
NUMBERS 23
<042301>Numbers 23:1-30
1. And Balaam said unto Balak, Build me here seven altars, and prepare me here seven oxen and seven rams. | 1. Et dixit Balaam ad Balac, AEdifica mihi hic septem altaria, appara quoque mihi hic septem juvencos, et septem arietes. |
2. And Balak did as Balaam had spoken: and Balak and Balaam offered on every altar a bullock and a ram. altari. | 2. Fecitque Balac quemadmodum dixerat Balaam, et obtulit Balac et Balaam juvencum et arietem in altari. |
3. And Balaam said unto Balak, Stand by thy burnt-offering, and I will go; peradventure the Lord will come to meet me; and whatsoever he sheweth me I will tell thee. And he went to an high place. | 3. Tunc dixit Balaam ipsi Balac, Consiste juxta holocaustum tuum, et ibo si forte occurrat Jehova obviam mihi, et quicquid ostenderit mihi narrabo tibi. Abiit itaque in excelsum. |
4. And God met Balaam: and he said unto him, I have prepared seven altars, and I have offered upon every altar a bullock and a ram. | 4. Et occurrit Deus ipsi Balaam, dixitque illi, Septem altaria disposui, et obtuli juvencum in quolibet altari. |
5. And the Lord put a word in Balaam’s mouth, and said, Return unto Balak, and thus thou shalt speak. | 5. Posuit autem Jehova verbum in ore Balaam, dixitque illi, Revertere ad Balac, et sic loqueris. |
6. And he returned unto him, and, Io, he stood by his burnt sacrifice, he and all the princes of Moab. | 6. Et reversus est ad eum, et ecce, stabat juxta holocaustum suum, ipse et omnes principes Moab. |
7. And he took up his parable, and said, Balak the king of Moab hath brought me from Aram, out of the mountains of the east, saying, Come, curse me Jacob; and come, defy Israel. | 7. Assumpsitque parabolam suam, ac dixit, De Aram adduxit me Balac rex Moab, de montibus Orientis, dicendo, Veni, maledic mihi Jacob, et vent, detestare Israelem. |
8. How shall I curse, whom God hath not cursed? or how shall I defy, whom the Lord hath not defied? | 8. Cur maledicam, et non maledixit Deus? et cur detestabor eum quem non detestatus est Jehova? |
9. For from the top of the rocks I see him, and from the hills I behold him: lo, the people shall dwell alone, and shall not be reckoned among the nations. | 9. Siquidem de vertice petrarum videbo eum, et de collibus intuebor illum: ecce, populus confidenter habitabit, et inter gentes non reputabitur. |
10. Who can count the dust of Jacob, and the number of the fourth part of Israel? Let me die the death of the righteous, and let my last end be like his! novissimum meum sieut ipsius. | 10. Quis numerabit pulverem in Jacob, ac numerabit quartam partem Israelis? Moriatur anima mea morte rectorum, et sit |
11. And Balak said unto Balaam, What hast thou done unto me? I took thee to curse mine enemies, and, behold, thou hast blessed them altogether. | 11. Tunc dixit Balac ad Balaam, Quid fecisti mihi; ut malediceres inimicis meis, sumpsi to, et ecce, benedixisti benedicendo. |
12. And he answered and said, Must I not take heed to speak that which the Lord hath put in my mouth? | 12. Qui respondens dixit, Nonne quod posuerit Jehova in ore meo, id observabo ad loquendum? |
13. And Balak said unto him, Come, I pray thee, with me unto another place, from whence thou mayest see them: thou shalt see but the utmost part of them, and shalt not see them all; and curse me them from thence. | 13. Tunc dixit ad cum Balac: Veni obsecro mecum ad alterum locum, unde videas illum (tantummodo extremum ejus vidisti, et totum ipsum non vidisti) et ei maledic mihi inde. |
14. And he brought him into the field of Zophim, to the top of Pisgah, and built seven altars, and offered a bullock and a ram on every altar. | 14. Et tulit eum in locum sublimem, in verticem Pisgah: aedificavitque septem altaria et obtulit juvencum et arietem in altari. |
15. And he said unto Balak, Stand here by thy burnt-offering, while I meet the Lord yonder. | 15. Dixit autem ad Balac, Consiste hic juxta holocaustum tuum, et ego occurram illic. |
16. And the Lord met Balaam, and put a word in his mouth, and said, Go again unto Balak, and say thus. | 16. Occurtit vero Jehova ipsi Balaam, et posuit verbum in ore ejus, dixitque, Revertere ad Balac, et sic loqueris. |
17. And when he came to him, behold, he stood by his burntoffering, and the princes of Moab with him. And Balak said unto him, What hath the Lord spoken? | 17. Venit itaque ad eum, et ecce, ille stabat juxta holocaustum suum, et principes Moab cum illo: cui dixit Balac, Quid loquutus est Jehova? |
18. And he took up his parable, and said, Rise up, Balak, and hear; hearken unto me, thou son of Zippor. | 18. Tunc assumpsit parabolam suam, et dixit, Surge Balac, et audi, ausculta verba mea, fili Sippor. |
19. God is not a man, that he should lie; neither the son of man, that he should repent: hath he said, and shall he not do it? or hath he spoken, and shall he not make it good? | 19. Non est homo Deus, ut mentiatur, et filius hominis, ut poeniteat eum: ipsc dixit, et non faciet? Loquutus est, et non praestabit illud? |
20. Behold, I have received commandment to bless: and he hath blessed; and I cannot reverse it. | 20. Ecce ut benedicerem accepi: et benedixit benedictione, et non revocabo eam. |
21. He hath not beheld iniquity in Jacob, neither hath he seen perverseness in Israel: the Lord his God is with him, and the shout of a king is among them. | 21. Non aspexit iniquitatem in Jacob, nec vidit violentiam in Israel. Jehova Deus ejus est cum eo, et clangor regis in eo. |
22. God brought them out of Egypt: he hath as it were the strength of an unicorn. | 22. Deus eduxit eos ex AEgypto: sicut robur unicornis est el. |
23. Surely there is no enchantment against Jacob, neither is there any divination against Israel: according to this time it shall be said of Jacob and of Israel, What hath God wrought! | 23. Non est augurium in Jacob, nec est divinatio in Israel: secundum hoc tempus dicetur de Jacob, et Israele, Quid operatus est Deus? |
24. Behold, the people shall rise up as a great lion, and lift up himself as a young lion: he shall not lie down until he eat of the prey, and drink the blood of the slain. | 24. En populus tanquam leo surget, et tanquam leunculus elevabitur: non accubabit donec comederit praedam, et sanguinem occisorum biberit. |
25. And Balak said unto Balaam,: Neither curse them at all, nor bless them at all. | 25. Dixit autem Balac ad Balaam Neque maledicas ei, neque benedicas. |
26. But Balaam answered and said unto Balak, Told not I thee, saying, All that the Lord speaketh, that I must do? | 26. Cui respondit Balaam, dicens; Annon dixi tibi, quicquid dixerit Jehova id faciam? |
27. And Balak said unto Balaam, Come, I pray thee, I will bring thee unto another place; peradventure it will please God that thou mayest curse me them from thence. | 27. Tunc dixit Balac ad Balaam, Veni agedum, ducam te ad locum alium, si forte inde placebit Deo ut maledicas ei mihi. |
28. And Balak brought Balaam unto the top of Peor, that looketh toward Jeshimon. | 28. Sumpsit ergo Balac ipsum Balaam in verticem Peor qui respicit versus desertum (vel, Jesimon.) |
29. And Balaam said unto Balak, Build me here seven altars, and prepare me here seven bullocks and seven rams. | 29. Dixit autem Balaam ad Balac, AEdifica mihi hic septem altaria, et appara mihi hic septem juvencos, et septem arietes. |
30. And Balak did as Balaam had said, and offered a bullock and a ram on every altar. | 30. Fecit itaque Balac quemadmodum dixerat Balaam, et obtulit juvencum et arietem in unoquoque altari. |
1. Build me here seven altars. We more positively conclude from hence that this degenerate prophet had been by no means wont to prophesy in accordance with pure revelations from God, but that the art of divination, in which he boasted, had some affinity to magical exorcisms, and was infected with many errors and deceptions. Still this did not prevent him from being sometimes a true prophet by the inspiration of God’s Spirit; because, as has been already said, whilst the world was plunged in darkness, it was God’s will that some little sparks of light should still shine, in order to render even the most ignorant inexcusable. Since, therefore, Balaam was only endowed with a special gift, he borrowed devices in various directions, which savored of nothing but the illusions of the devil, and were utterly foreign to the true and legitimate method of consulting (God.) Hence came the seven victims and the seven altars; for, although God, by consecrating the seventh day unto Himself, as also in the seven lamps, and other things, indicated that there was something of perfection in that number; nevertheless, afterwards, many strange superstitions were invented, and under this pretense Satan cunningly deluded wretched men, by persuading them that secret virtues were contained in this number seven. This frivolous subtlety prevailed also among profane writers, so that they sought the confirmation of the error throughout all nature. Thus they allege the seven planets, as many Pleiades, the Septemtriones, 41 and as many circles or zones; and again, that infants do not come into the world alive till the seventh month. Many such things they heap together in order to prove that some hidden mystery is implied in the number seven. This contagion reached the Christians also: for on this point the ancients 42 sometimes philosophize too refinedly, and have in general preferred to corrupt (Scripture) rather than not to restrict the gifts of the Spirit to this number, and to establish the sevenfold grace of the Holy Ghost. It is plain that Balaam was infected by this fanciful notion, when he endeavours to draw down God by seven altars, and twice seven sacrifices. Let us, however, learn from Balak’s prompt compliance, that the superstitious neither spare expense, nor refuse anything which is demanded by the masters of their errors. Wherefore we must beware lest we be rashly credulous; whilst at the same time we take care lest, when it is clear what we ought to do, we should be withheld by discreditable supineness, when unbelievers hasten so eagerly and speedily to their own destruction.
3. And Balaam said unto Balak. In this respect, also, he imitates the true servants of God: for he seeks retirement, because God has almost always appeared unto His servants when they have been separated from the company of men. You would say that he was another Moses, when he exhorts the king to persevering prayer, and, in order that he may be more earnest in supplication, bids him remain perfectly still by the altars. Meanwhile he withdraws himself from the crowd, and the eyes of the witnesses, so that he may be more ready to receive the revelation. Since, however, there was no sincerity in him, we may probably conclude, that in vain ostentation he imitated the servants of God, that, like one of God’s councillors, he might bring forth the secrets from the shrines of heaven. I know not why some render the word ypç, shephi, alone, others, sad; 43 it is more suitable to take it for a high place; which other similar passages confirm. The impostor, therefore, retired into a higher place, or summit, in order that he might come forth from thence more surely established as a prophet by his familiar intercourse with God.
4. And God met Balaam. It is wonderful that God should have determined to have anything in common with the pollutions of Balaam; since there is no communion between light and darkness, and He detests all association with demons; but, however hateful to God the impiety of Balaam was, this did not prevent Him from making use of him in this particular act. This meeting him, then, was by no means a proof of His favor, as if he approved of the seven altars, and sanctioned these superstitions; but as He well knows how to apply corrupt instruments to His use, so by the mouth of this false prophet, He promulgated the covenant, which He had made with Abraham, to foreign and heathen nations.
In truth, he boasts of his seven altars, as if he had duly propitiated God. Thus do hypocrites arrogantly trust that they deserve well of God, when they do but provoke His anger. God, however, passes over this corrupt worship, and proceeds with what He had determined; for He sends Balaam to be a proclaimer and witness of the sureness of His grace towards His chosen people. He supplies, indeed, His servants with what they speak, and controls their tongues; for neither would they be sufficient to think anything, unless the ability were bestowed by Him; and no one can say that Jesus is the Lord, but by the Holy Ghost. Still the holy Prophets were in suchwise organs of the Spirit, that they gave forth from the heart the treasures which God had deposited with them. In this view, Jeremiah says that he “did eat the words of God,” (Jeremiah 15:16; ) and Ezekiel, that he ate the roll on which his prophecies were written. (Ezekiel 3:1.) For we must not conceive an inspiration (ἐνθουσιασμὸς) such as that by which the heathens supposed their diviners to be carried away, so that the heavenly afflatus transported them, or threw them into ecstasies; but rather did that take place in them, which David declares of himself: “I believed, therefore have I spoken,” (<19B610>Psalm 116:10:) and God illuminated their senses before He guided their tongues. The case of Balaam was different, whose mind was alienated while he delivered the words which were put into his mouth. 44
7. And he took up his parable and said. The word lçm, mashal, signifies all weighty and notable sayings, especially when expressed in exalted language. The meaning, therefore, is, that Balaam began to speak eloquently, and in no ordinary strain. Nor can it be doubted but that he aroused Balak’s attention by this grandeur of language through God’s secret influence; that the wretched man might acknowledge that Balaam now spoke in no mortal fashion, but that there was something of divine inspiration in his words, so that his mind might be the more deeply affected by the revelation. The sum of what he said was to this effect, that there was not merely perversity and folly in Balak’s design to curse the people, but that whatever he attempted would be vain and useless, since he was fighting against God. At the same time, he renounces for himself that power, which Balak was persuaded that he eminently possessed: for Moses has already recorded the words of Balak before spoken, “I know that he whom thou cursest is cursed,” as if the power of God were transferred to him, so that he might exercise it according to his will. But what was this, but to depose God from His supremacy? Consequently this abominable imagination is refuted by the mouth of Balaam, when he attributes the right of blessing to God alone. “How (he says) should I curse except according to God’s command?” not that God always restrains the wicked from declaring what is opposed to His truth: for we know that they often prate at random, vomit forth their blasphemies by the mouthful, obscure the light by their falsehoods, and endeavor, as far as in them lies, to overthrow the faithfulness of God. But inasmuch as Balaam was compelled to play a different part, viz., to proclaim the revelation suggested to him by God, he confesses that his tongue was tied, so that he could not utter a single syllable against God’s command.
Since mention is made of Syria, some have supposed that Balaam was fetched from Mesopotamia; and some color was given to this mistake, because the art of divination had its rise amongst the Chaldeans. But, as has been said before, it is not credible that the fame of the man should have extended so far; and again, in the short time during which the people remained there, how could an embassy have been twice sent to a distant country? for they would have occupied at least six months. Besides, we shall soon see that he was slain among the Midianites. But it is very probable that the country was included under the name of Aram or Syria, which even profane authors describe as contiguous to Arabia, towards the Red Sea. Now, since, in reference to the land of Moab, Midian was to the eastward, and, moreover, was high and mountainous, it is rightly added that he was called “from the mountains of the east;” and thus does he designate a place well known to the Moabites, on account of its neighborhood to them.
9. For from the top of the rocks I see him. Unless I am mistaken, the meaning is that, although he only beheld the people from afar, so that he could not accurately perceive their power from so high and distant a spot, still they portended to him something great and formidable. A closer view generally intimidates men; besides, a body of twenty thousand men then dazzles our sight, as if the number were five times as great: whilst the real extent of a thing is also more accurately ascertained. But Balaam declares, in the spirit of prophecy, that he sees far more in the people of God than their distance from him would allow; for, posted as he was on a high eminence, he would have only belleld them as dwarfs with the ordinary vision of men. He says, that “the people shall dwell alone,” as being by no means in want of external support: for ddbl, lebadad, is equivalent to solitarily or separately. It is said of the people, therefore, that they shall dwell in such a manner as to be content with their own condition, neither desiring the wealth or power of others, nor seeking their aid. The fact that the people had recourse at one time to the Egyptians, at another to the Assyrians, and entangled themselves in improper alliances, is not repugnant to this prophecy, in which the question is not as to the virtue of the people, but only as to the blessing of God, which is again celebrated in the same words in Deuteronomy 33:28.
What follows, that “they shall not be reckoned among the nations,” must not be understood in depreciation of them, as if it were said that they should be of no credit or position; but the elect people is exalted above all others in dignity and excellence, as though he had said that there should be no nation under heaven equal to or comparable with them. And, although there were other kingdoms more illustrious for the flourishing condition of their people, and superior both in the number of their inhabitants, and in all kinds of prosperity, still this people never forfeited their pre-eminence, since they were distinguished, not so much by wealth and external endowments, as by the adoption of God. Thus, Mount Sion is called noble above all other mountains, because God had there chosen to make His abode. Others explain it that the people should be alone, so as not to be brought into comparison with the Gentiles, inasmuch as its religion should be separate from the whole world, and unmingled with heathen corruptions. The exposition which I have given is, however, more simple.
10. Who can count the dust of Jacob? Hence it is plain that what Balaam was to say was suggested to him by God, since he quotes the words of God’s solemn promise, wherein the seed of Abraham is compared to the dust of the earth. Still, we must bear in mind what I have just adverted to, that, although that multitude was reduced to a small number by the sin of the people, nevertheless this was not declared in vain, inasmuch as that little body at length expanded itself so as to fill the whole world. Speaking by hyperbole, then, he says that their offspring would be infinite, since the fourth part will be almost innumerable. His aspiration at the conclusion is more emphatic than a simple affirmation. “I would (he says) that I might share with them their last end!” 45 For, in the first place, every one longs for what is most for his good; and again, Balaam confesses himself unworthy to be reckoned among the elect people of God. Hence it might be easily inferred how foolishly Balak trusted to his curse. Further, in these words he refers to everlasting felicity; as much as to say that (Israel) would be blessed in death as in life. At the same time he is a witness to our future immortality; not that he had reflected in himself wherefore the death of the righteous would be desirable, but God extorted this confession from an unholy man, so that, either unwillingly or thoughtlessly, he exclaimed that God so persevered in the extension of His paternal favor towards His people, that He did not cease to be gracious to them even in their death. Hence it follows, that the grace of God extends beyond the bounds of this perishing life. Wherefore this declaration contains a remarkable testimony to our future immortality. For although Balaam, perhaps, did not thoroughly consider what he desired, still, there is no doubt but that he truly professed that he wished it for himself. Nevertheless, as hypocrites are wont to do, he did but conceive an evanescent wish, for it was in no real seriousness that he sought what he was convinced was best. 46
The Israelites are called righteous (recti,) as also in other places, not on account of their own righteousness, but in accordance with God’s good pleasure, who had deigned to separate them from the unclean nations.
11. And Balak said unto Balaam. The proud man again reproaches the false prophet, as if he had fairly purchased of him the right of prophecy.
47 Behold how the reprobate seek God by crooked paths, and desire to have nothing to do with Him, unless He yields to their improper wishes — in a word, unless they render Him submissive to them. Balaam, therefore, is compelled to repress this stupid arrogance, by pleading God’s command, and declaring that nothing more was allowed him than to announce what God prescribed. But we must remember that this was only spoken in reference to a particular act, when, as far as his words went, he acted the part of a true prophet, although his feelings were altogether on the other side.
13. And Balac said unto him. Balak did, as almost all superstitious persons usually do; for, because with them nothing is certain or established, they are carried about from one speculation to another, and try now this and now that expedient. But especially do they imagine that there is some magical power in the sight, as if the eyes contributed partly to the efficacy of their incantations. It appears from profane writers that this was formerly a commonly received opinion, that the gaze of the enchanter had much effect upon his art. Balak, therefore, removes his sorcerer to another place, that there he might the better exercise his divinations. There is some ambiguity in the words. Some render them thus, “Come to another place, that thou mayest see from thence, 48 mayest see a part, and not the whole,” as if Balak feared that the multitude itself frightened Balaam, or diminished the power of his incantations. Their opinion, however, is the more probable, who take the verb see, where it is used the second time, in the perfect tense, so that the sense is, “Come to a place where thou mayest behold them; for as yet thou hast not seen the whole, but only a part;” for we know how common a thing with the Hebrews is such an employment of one tense for another. With respect to the place to which Balaam was taken, it little matters whether we believe µypx hdç, sedeh tzophim and hgsp pis’gah, to be nouns proper or appellative, since it is sufficiently clear that, if they were given to the place, it was on account of its position; for it is very likely that there was a level place upon the hill, which might justly be called “The hill of the spies.”
17. And when he came to him. Balak inquires what God had answered, although he had rejected the previous revelation. Thus do hypocrites profess anxious solicitude in inquiring the will of God, whilst the knowledge of it is intolerable to them. Therefore their extreme earnestness in inquiry is nothing but mere dissimulation. Besides, Balak hunts, as it were, for the answer of God by a distant divination, whereas a testimony to God’s will was all the time engraven upon his heart. But this is the just punishment of perverse curiosity, when the wicked endeavor to impose a law upon God, that he may submit to their wishes. Balak omits nothing in regard to outward ceremonies; he humbly attends upon the altars for the purpose of propitiating God; but in the meantime he would have Him obedient to himself, and cannot endure to listen to Him, unless He speaks to him in flattering and deceptive terms.
18. And he took up his parable and said. We have already explained the meaning of this expression, namely, to make use of glowing and elevated language, in order the more to awaken the attention of the hearer. The same also is the object of the preface, “Rise up, Balak, and hear; hearken unto me, thou son of Zippor;” for such repetitions are mostly emphatic, and indicate something uncommon.
When he declares that “God cannot lie, because he is not like men,” it is a severe kind of censure, as much as to say, “Would you make God a liar? “ for it became requisite that the frantic eagerness of Balak should be repressed, and prevented from proceeding any further. Hence, however, a lesson of supreme utility may be extracted, namely, that men are altogether wrong when they form their estimate of God from their own disposition and habits. Still, almost all men labor under this mistake. For how comes it that we are so prone to waver, except because we weigh God’s promises in our own scale? In order, therefore, that we may learn to lift up our minds above the world, whenever the faithfulness and certainty of God’s word are in question, it is well for us to reflect how great the distance is between ourselves and God. Men are wont to lie, because they are fickle and changeable in their plans, or because sometimes they are unable to aceomplish what they have promised; but change of purpose arises either from levity or bad faith, or because we repent of what we have spoken foolishly and inconsiderately. But to God nothing of this sort occurs; for He is neither deceived, nor does He deceitfully promise anything, nor, as James says, is there with Him any “shadow of turning.” (James 1:7.) We now understand to what this dissimilitude between God and men refers, namely, that we should not travesty God according to our own notions, but, in our consideration of His nature, should remember that he is liable to no changes, since He is far above all heavens. As to the meaning of the repentance of God, of which mention is often made, let my readers seek it elsewhere in its proper place. We must, however, at the same time, observe the application of the lesson; for the words “God is true,” would have no efficacy in themselves, unless they are applied to their appropriate use, i.e., that we should with unhesitating faith acquiesce in His promises, and seriously tremble at His threats. For with the same object it is said that the word of God is pure and perfect, and is compared with gold refined seven times in the fire; and this also is the tendency of the conclusion, which is presently added: “Shall He not fulfill what He has spoken?” Balak desired to have the people cursed, whom God had adopted: Balaam declares that this is impossible, because God is unchangeable in that which he has decreed. In a word, he teaches us the same truth as Paul does, that the election of his people is “without repentance,” because it is founded on the gratuitous liberality of God. (Romans 11:29.) If, then, this saying was extorted from the hireling false prophet, how inexcusable will be our stupidity, if our minds vary and waver in embracing God’s word, as if He Himself were variable.
20. Behold I have received commandment to bless. He signifies that a command to bless had been given him, antl a positive law laid down for him. For, as has been said, he was not free and independent in this matter; but God had bound him to exercise the prophetic office, even against his own will. Hence he declares that it is not in his power to alter the revelation, of which he is the minister and witness. But there is a remarkable expression introduced in the midst of his declaration, viz., that God himself had blessed; whereby he intimates that the lot of men, whether adverse or prosperous, depends on the authority of God alone; and that no other commission is given to the prophets, except to promulgate what God has appointed; as if he had said, It belongs to God alone to decree what the condition of men is to be; He has chosen me to proclaim His blessing; it is not in my power either to reverse or withdraw it. Now, since Balaam here sustains the character of a true Prophet, we may gather from his words that no other power of binding or loosing is given to the ministers of the Word, except that they should faithfully bring forward what they may have received from God.
21. He hath not beheld iniquity in Jacob. Some understand by ˆwa, aven, lm[, gnamal, idols, 49 which bring nothing but deadly labor and trouble to their worshippers; as if it were said that Israel was pure and untainted by such offenses, in that they duly served the one true God. But how will it be correct to say that God saw not idolatry in the people, when they had so openly fallen into it? For, although the golden calf was only made on one occasion, still their manifold and almost constant rebellions were such as to forbid these wicked and perverse men from being thus absolved. Since, however, these two words in connection signify all sorts of iniquities, which tend to men’s hurt, or to the infliction of harm and loss, a more proper meaning will be, that such iniquity is not seen in Jacob as to include him with the nations that are given to violence and crime. Nevertheless, even if we take it thus, the former question still arises; for we know that the Israelites were scarcely better than the worst of mankind. Some reply feebly, that it was not seen, because God did not impute it; but, in my opinion, nothing else is meant by these words but that the people were pleasing to God, because He had sanctified them. If any object, that they were not therefore any the more just or innocent, the answer is easy — that it is not here declared what they were, but only God’s grace is magnified, who deigned to exalt them as a holy nation. In this way Jerusalem was the holy city and the royal abode of God, though it was a den of thieves. On this ground Paul says that the children of Abraham were “holy branches,” (Romans 11:16,) because they sprang from a holy root. In the same sense they are everywhere called God’s Children, however degenerate they might be. God, therefore, is said to have seen no iniquity in them, with reference to His adoption; not that they were worthy of such exalted praise, as if a distinction were drawn between them and the other nations — not on account of their deserts, but from the mere good pleasure of God. Thus Paul elsewhere, after he has compared them with the Gentiles, and has shewn that they are their superiors in no respect, at length adds, “What advantage then hath the Jew? or what profit is there of circumcision? Much (he says) every way; “and adduces a mark of distinction which does not proceed from themselves, 50 (Romans 3:1.) In a word, because it had pleased God to choose that people, He rather manifested His love towards Himself and His own grace, than towards their life and conduct.
Others take this passage otherwise, viz., that God did not behold iniquity, nor see perverseness in Jacob, because He was not willing that he should be unrighteously grieved or afflicted; as if it were said, If any one should wish unjustly to injure this people, God will permit no violence or injustice to be done to them, but will rather defend them as their shield. But if this sense be preferred, I should rather be disposed to take the vero indefinitely, as if it were said, Perverseness shall not be seen in Jacob; for when the Hebrews use the verb without a nominative, they extend the matter in question into a general proposition, and then the verb in the active voice may be suitably resolved into the passive. And thus the context will run better, since it is added immediately afterwards, “The Lord his God is with him,” whereby the reason seems to be given why perverseness (molestia) should not be seen against Jacob, viz., because God would be at hand to render him aid. For we know that His infinite power suffices to defend the safety of His Church, so that not even the gates of hell should prevail against it.
What follows directly afterwards, “The shout or the rejoicing of a king is among them,” I understand to be that God will always give them cause for triumph; for the word which the old interpreter elsewhere renders rejoicing (jubilationem,) seems here to be used for songs of rejoicing; but, since it also signifies the sound of a trumpet, it will not be inappropriate to take it as that the people shall be terrible to their enemies, because they shall boldly rush forward, or go down to the battle, as if God sounded the trumpet.
22. God brouqht them out of Egypt. He assigns a reason for their constant success, i.e., because God has once redeemed this people, He will not forsake the work which He has begun. The argument is drawn from the continued course of God’s blessings; for, since they flow from an inexhaustible fountain, their progress is incessant. This, however, specially refers to the state of the Church, for He will never cease to be gracious to His children, until He has led them to the very end of their course. Rightly, therefore, does Balaam conclude that, because God has once redeemed His people, He will be the perpetual guardian of their welfare. He afterwards teaches that the power wherewith God defends His people shall be invincible, for this is the meaning of the similitude of the unicorn.
23. Surely there is no enchantment. This passage is commonly expounded as an encomium on the people, because they are not given to enchantments and magical superstitions, as God also had strictly enjoined upon them in His law that they should not pollute themselves by such defilements. Others thus explain it, The Israelites shall not want enchanters, because by the Urim and Thummim, or by the Prophets, God would reveal to them whatever should be profitable for them. Their opinion is more correct who thus interpret it, No enchantment and no divination avails against the Israelites. Let us now proceed to explain this more clearly. Balaam, in my judgment, confesses that there is no room for His enchantments, or that his customary arts fail him now, because their efficacy and power cannot affect the Israelites. And this confession harmonizes with the words of Pharaoh’s magicians, when they said, “This is the finger of God,” (Exodus 8:19;) after they had pertinaciously contended, until God compelled them to yield. Thus now Balaam declares that the elect people were defended from on high, so that his divinations were ineffectual, and his enchantments vain.
The other clause of the verse appears to me to be simply to this effect, that God would henceforth perform mighty works for the defense of His people which should be related with admiration. The translation which some give is constrained and far-fetched, “As at this time it shall be said, What has God wrought in Israel?” for Balaam rather would say, that great should be the progress of God’s grace, the beginnings only of which then appeared; and in short, he declares that henceforth memorable should be the performances of God in behalf of His people, which should supply abundant subjects for history.
24. Behold, the people shall rise up as a great lion. This comparison is not in every respect accurate; for it does not signify that the Israelites should be cruel or rapacious, but merely bold and strong, and prompt in their resistance if any should provoke them. In the next chapter, it will occur again with a slight change in the words. What Balaam here predicates generally of the whole people, is applied in the blessings of Jacob to the tribe of Judah alone, (Genesis 49:9,) because it especially excelled in bravery. The sum is, that however the people of Israel might be attacked on every side, it should be endued with invincible fortitude, to overcome all assaults, or to repel them vigorously. Let us, finally, remember that this courage, wherewith Israel was to defend itself against all its enemies, was counted amongst the gifts of God; as: if Balaam had said that they should be preserved by the help of God.
25. And Balak said unto Balaam. Here we may behold as in a mirror how wretchedly unbelievers are driven to and fro, so as to alternate between vain hopes and fears, though by their changes of purpose they are still brought back to the same errors, as if their blind passion led them through a labyrinth. When Balak sees that he is deceived in his opinion, he seeks at least that the hireling prophet should neither profit nor injure. This, however, is exactly as if he would have God to lie idle; but presently he recovers his spirits, and endeavors to repurchase the curse, which in his penitence he had abandoned. For this cause he drags Balaam to another place, although he had already discovered that this was in vain. But thus pertinaciously do unbelievers prosecute their wicked efforts: whilst, at the same time, the disquietude which agitates them with doubts is the just reward of their temerity.
26. But Balaam answered and said. The mercenary prophet here confesses that he has no more power of himself to be silent than to speak. Nor is there any doubt but that he would excuse himself with servility to the proud king, to whom he would willingly have sold himself; as if, in his desire to avert the odium and blame from himself, he would state that he was carried away against his will by the Divine afflatus. At the same time he throws back the blame on Balak himself, who, though warned in time, had still foolishly sent to fetch him. The rest I have already expounded.
NUMBERS 24
<042401>Numbers 24:1-25
1. And when Balaam saw that it pleased the Lord to bless Israel, he went not, as at other times, to seek for enchantments, but he set his face toward the wilderness. | 1. Quum autem videret Balaam qued placeret Jehovae, ut benediceret Israeli, non abiit sicut semel et iterum in occursum auguriorum: sed posuit versus desertum faciem suam. |
2. And Balaam lifted up his eyes, and he saw Israel abiding in his tents according to their tribes; and the Spirit of God came upon him. | 2. Ac quum elevasset oculos suos, vidit Israelem dispositum per tribus suas: fuitque super eum Spiritus Dei. |
3. And he took up his parable, and said, Balaam the son of Beer hath said, and the man whose eyes are open hath said: | 3. Tunc assumpsit parabolam suam, et ait, Dicit Balaam filius Beor, dicit vir reconditus oculo. 4, Dicit qui audivit eloquia Dei, qui visionem Omnipotentis vidit, qui cadit et aperiuntur oeuli ejus. |
4. He hath said, which heard the words of God, which saw the vision of the Almighty, falling into a trance, but having his eyes open: | 4. cadit et aperiuntur oeuli ejus. |
5. How goodly are thy tents, O Jacob! and thy tabernacles, O Israel! | 5. Quam pulchra tabernacula tua Jacob, habitacula tua Israel! |
6. As the valleys are they spread forth, as gardens by the river’s side, as the trees of lign-aloes, which the Lord hath planted, and as cedar-trees beside the waters. | 6. Sicut valles diffusae, sicut horti juxta flumen, sicut arbores aloes, quas plantavit Jehova, sicut cedri juxta aquas. |
7. He shall pour the water out of his buckets, and his seed shall be in many waters; and his king shall be higher than Agag, and his kingdom shall be exalted. | 7. Defluet aqua e situla ejus, et semen ejus in aquis multis, et elevabitur rex ejus super Agag, et extolletur regnum ejus. |
8. God brought him forth out of Egypt: he hath as it were the strength of an unicorn: he shall eat up the nations his enemies, and shall break their bones, and pierce them through with his arrows. | 8. Deus eduxit eum ex AEgypto: sicut vires unicornis ei. Consumet gentes hostes suos, et ossa eorum conteret, et sagittis suis confodiet (vel, sagittas suas tinget sanguine.) |
9. He couched, he lay down as a lion, and as a great lion: who shall stir him up? Blessed is he that blesseth thee, and cursed is he that curseth thee. | 9. Incurvabit se ut accubet tanquam leo minor, et tanquam leo major: quis excitabit eum? Quisquis benedixerit tibi, erit benedictus: et quisquis maledixerit tibi; erit maledictus. |
10. And Balak’s anger was kindled against Balaam, and he smote his hands together: and Balak said unto Balaam, I called thee to curse mine enemies, and, behold, thou hast altogether blessed them these three times. | 10. 10 Et excanduit furor Balac contra Balaam, et percussit manus suas, ac dixit ipsi Balaam, Ut maledicercs inimicis meis vocavi te, et ecce, benedixisti benedicendo jam tribus vicibus. |
11. Therefore now flee thou to thy place: I thought to promote thee unto great honor; but, lo, the Lord hath kept thee back from honor. | 11. Nunc ergo fuge in locum tuum: dixeram, Honorando honorabo te, et ecce, privavit te Jehova gloria. |
12. And Balaam said unto Balak, Spake I not also to thy messengers, which thou sentest unto me, saying, | 12. Cui respondit Balaam, Annon etiam nuntiis tuis quos miseras ad me loquutus sum, dicendo: |
13. If Balak would give me his house full of silver and gold, I cannot go beyond the commandment of the Lord, to do either good or bad of mine own mind; but what the Lord saith, that will I speak? | 13. Si dederit mihi Balac plenam domum suam argento et auro, non potero transgredi sermonem Jehovae, ut faciat bonum sive malum e corde meo: quod loquetur Jehova, illud loquar? |
14. And now, behold, I go unto my people: come therefore, and I will advertise thee what this people shall do to thy people in the latter days. | 14. Nunc itaque ecce, ego discedo ad populum meum: age, consulam tibi quid facturus sit populus iste populo tuo in novissimis diebus. |
15. And he took up his parable, and said, Balaam the son of Beor hath said, and the man whose eyes are open hath said; | 15. Tunc assumpsit parabolam suam, et dixit, Dixit Balaam filius Beor, dixit, inquam, vir apertum habens oculum. |
16. He hath said, which heard the words of God, and knew the knowledge of the most High, which saw the vision of the Almighty, falling into a trance, but having his eyes open. | 16. Dixit audiens eloquia Dei, et sciens scientiam Excelsi, videns visionem Omnipotentis: cadens, et discoopertum habens oculum. |
17. I shall see him, but not now; I shall behold him, but not nigh: there shall come a Star out of Jacob, and a Sceptre shall rise out of Israel, and shall smite the corners of Moab, and destroy all the children of Sheth. | 17. Video eum: sed non modo: intueor illum: sed non prope: procedet stella ex Jacob, et surget sceptrum ex Israele: et confodiet principes (vel, angulos) Moab, et destruct omnes filios Seth. |
18. And Edom shall be a possession, Seir also shall be a possession for his enemies: and Israel shall do valiantly. | 18. Et erit Edom possessa et possidebitur Seir ab inimicis Seir, et Israel faciet virtutem. |
19. Out of Jacob shall come he that shall have dominion, and shall destroy him that remaineth of the city. | 19. Et dominabitur ex Jacob, et perdet reliquias ex civitate. |
20. And when he looked on Amalek, he took up his parable, and said, Amalek was the first of the nations; but his latter end shall be that he perish for ever. | 20. Et quum vidisset Amalec, assumpsit parabolam suam, et dixit, Principium gentium Amalec, ideo novissimum ejus usque ad perditionem. |
21. And he looked on the Kenites, and took up his parable, and said, Strong is thy dwelling-place, and thou puttest thy nest in a rock: | 21. Viso etiam Cenaeo, assumpsit parabolam suam, et dixit, Robustum habitaculum tuum, et ponis in petra nidum tuum. |
22. Nevertheless the Kenite shall be wasted, until Asshur shall carry thee away captive. | 22. Certe expelletur Cain, usquequo Assur captivum te ducet. |
23. And he took up his parable, and said, Alas! who shall live when God doeth this? | 23. Assumpsit item parabolam, et dixit, Vae quis vivet quum statuerit istud? |
24. And ships shall come from the coast of Chittim, and shall afflict Asshur, and shall afflict Eber, and he also shall perish for ever. | 24. Et naves e littore Chitthim quae affligant Assur, affligent Heber, sed hoc quoque usque ad perditionem. |
25. And Balaam rose up, and went and returned to his place; and Balak also went his way. | 25. Surrexit itaque Balaam, et abiit, reversusque est in locum suum: atque etiam Balacabiit in viam suam. |
1. And when Balaam saw that it pleased the Lord. It is evident that Balaam, in order to gratify the wicked king for the sake of the reward, endeavored by various shifts and expedients to obtain an answer in accordance with his wishes. Thus do the wicked seek to propitiate God by delusive means, just as we soothe children by coaxing. And God for some time allowed him 51 to gloat upon his fallacious oracle. He now, however, lays closer constraint upon him, and, breaking off all delay, dictates an answer, which He compels him to deliver. For his obedience is not here praised as if, when he understood the will of God, he yielded voluntarily and abandoned his monstrous cupidity; but, because now there was no more room for subterfuge, he dared not stir his foot, as if God had put forth His hand to retain him in his place.
When it is said that “the Spirit of God was upon him,” 52 after he turned his eyes “toward the wilderness” and beheld the camp of Israel, how they were marshalled “according to their tribes,” we must understand it thus: not that he was influenced by a sincere feeling of good-will, so that the sight itself suggested grounds for blessing; but that he was induced by the inspiration of the same Spirit, who afterwards put forth His influence in the prophecy itself. It is said, then, that the Spirit of God was upon him, not as if it had begun to inspire him at that particular moment when he cast his eyes upon the camp of Israel; but because it prompted him to look in that direction, in order that the impulse of prophecy might be stronger in him, as respecting a thing actually before his eyes. But after the Spirit had thus affected his senses, or at any rate had prepared them to be fit instruments for the execution of his office, it then also directed his tongue to prophesy; but in an extraordinary manner, so that a divine majesty shone forth in the sudden change, as if he were transformed into a new man. In a word, “the Spirit of God was upon him,” shewing by manifest token that He was the author of his address, and that he did not speak of his own natural intelligence. To the same intent it is said that “he took up his parable,” because 53 the character of his address was marked with unusual grandeur and magnificent brilliancy.
3. And the man whose eyes are open, 54 hath said. This preface has no other object than to prove that he is a true prophet of God, and that he has received the blessing, which he pronounces, from divine revelation; and indeed his boast was true as regarded this special act, though it might be the case that pride and ambition impelled him thus to vaunt. It is, however, probable that he prefaced his prophecy in this way by the inspiration of the Spirit, in order to demand more credit for what he said. From a consideration of this purpose we may the better gather the meaning of his words. Balaam dignifies himself with titles, by which he may claim for himself the prophetic office; whatever, therefore, he predicates of himself, we may know to be the attributes of true prophets, whose marks and distinctions he borrows. To this end he says that he is “hidden in his eye,” by which he means that he does not see in the ordinary manner, but that he is endued with the power of secret vision. Interpreters agree that µtç shethum, is equivalent to µts sethum, which is closed or hidden. Thus some render it in the pluperfect tense: The man who had his eyes closed; and this they refer to the blindness of Balaam, since his ass saw more clearly than himself. Others, who perceive this gloss to be too poor, expound it by anti-phrasis, Whose eye was open; but, since this interpretation, too, is unnatural, I have no doubt but that he says his eyes were hidden, because in their secret vision they have more than human power. 55 For David makes use of the word to signify mysteries, when he says:
“Thou hast manifested to me the hidden things 56 of wisdom.” (Psalm 51:6.)
Unless, perhaps, we may prefer that he was called the man with hidden eyes, as despising all human things, and as one with whom there is no respect of persons; the former interpretation, however, is the more suitable. And assuredly, when he adds immediately afterwards, the hearer of “the words of God, which saw the vision of the Almighty,” it must be taken expositively. To the same effect is what is added in conclusion: “He who falls 57 and his eyes are opened;” for the exposition which some give, that his mind was awake whilst he was asleep as regarded his body, is farfetched; and there is a tameness in the opinion of those who refer it to the previous history, where it is recorded that, after Balaam had fallen under the ass, his eyes were opened to see the angel (chap. 22:31.) Comparing himself, therefore, to the prophets, he says that he fell down in order to receive his visions; for we often read that the prophets were prostrated, or lost their strength, and lay almost lifeless, when God revealed Himself to them; for thus did it please God to cast down His servants as to the flesh, in order to lift them up above the world, and to empty them of their own strength, in order to replenish them with heavenly virtue.
5. How goodly are thy tents, O Jacob! The internal condition of prosperity enjoyed by the people is described by various similitudes akin to each other, and expressive of the same thing. He compares them to valleys and well-watered gardens, and then to trees which were rendered succulent by abundance of moisture, and finally to fields whose seeds imbibe fatness from the waters. The word we translate “valleys spread forth,” some prefer to render “streams;” and the Hebrew word signifies both; but the course of the metaphors requires that valleys should be rather understood. For the same reason I have given the translation “aloe-trees;” for, although the word µylha ohelim, often means “tabernacles,”I have no doubt but that it here refers to trees, so as to correspond with what follows as to the cedars. They are called trees “which the Lord hath planted,” as surpassing the ordinary growth of nature in their peculiar excellency, and exhibiting something more noble than the effect of human labor and skill.
In the concluding similitude the interpreters have erred, in nay opinion. Some translate it, “His seed (is) many waters;” others, “on many waters;” but 58 the literal translation which I have given runs far better, viz., that he is like a rich and fertile field, whose seed is steeped in much water.
Thus far Balaam has been speaking of God’s blessing, which shall enrich the people with an abundance of all good things.
7. And his king shall be higher than Agag. He now begins to enlarge on their outward prosperity, viz., that the people of Israel shall be powerful and flourishing, and endowed with a warlike spirit to resist the assaults of their enemies; for it would not be sufficient that they should abound with all blessings, unless the ability to defend them should also be superadded. It is by no means a probable conjecture that he speaks of Saul who made prisoner of their king, Agag, in the battle with the Amalekites; but their opinion is the more correct one, who suppose that this was a name common to all the kings of that nation. It was, therefore, God’s intention to declare the superiority of His chosen people to the Amalekites; nor need we be surprised that they should be thus brought into especial antagonism with them, not only because they were the constant enemies of Israel, but because their power was then excessively great, as we shall very soon see: “Amalek was the first of nations,” etc. (verse 20.)
Although for a long time afterwards, there was no king in Israel, still there is no absurdity in the fact that the commonwealth should be designated by the name of “king,” and “kingdom;” especially since God had postponed the full accomplishment of His grace until the time of the establishment of the kingdom. Hence, in this prophecy, Balaam, however little he might have been aware of it, embraced the time of David; and consequently he predicted things which were only accomplished in Christ, on whom the adoption was founded.
What follows has been already expounded, viz, that God, in delivering His people, had made it plain that He would have them remain in safety and perpetuity; and that He was able to bring this to pass.
9. Blessed is he that blesseth thee. This mode of expression signifies that the Israelites were elected by God, on these terms, that He would account as conferred upon Himself whatever injury or benefit they might receive. Nor is there anything new in this, that God should declare that He would be an enemy to the enemies of His Church; and, on the other hand, a friend to her friends, which is a token of the high favor with which He regards her. Hence, however, we are taught, that whatever good offices are performed towards the Church, are conferred upon God Himself, who will recompense them faithfully: and, at the same time, that believers cannot be injured, without His avenging them: even as He says; “He that toucheth you toucheth the apple of my eye.” (Zechariah 2:8.) If any should object that Balaam himself went unrewarded, although he blessed the people, the reply is an easy one, that he was unworthy of any praise, who was by no means disposed in the people’s favor of his own accord, and out of pure and generous feeling; but who was forcibly drawn in a direction whither he was unwilling to go. Meanwhile, this point remains unshaken, that whosoever have contributed their labors for the Chureh’s welfare, and have been her faithful helpers, shall be sure partakers of the blessing which is here promised.
10. And Balak’s anger was kindled against Balaam. Inasmuch as the obstinacy of the wicked is not overcome, so that they should submit themselves to God, when He would bring their lusts under the yoke, it must needs be that, when they are still further pressed, they are carried away into passion. Thus now, Balak, after murmurings and expostulations, bursts forth into impetuous wrath, and rejects, and drives away with reproaches from his presence Balaam, whom he had hitherto been endeavoring to cajole. For, when he smites his hands together, it is because he can no longer restrain himself. He is especially indignant, because Balaam had not hesitated freely and openly to bear witness to the blessing of the children of Israel, against whom he was so full of hatred. For nothing is more galling to kings than when they see private individuals regarding their presence at least without alarm. Since he determines to give no reward to the untoward and ill-starred prophet, he throws the blame upon God, lest he should himself incur discredit from this, as if he were illiberal. And, indeed, what he says is true, that God had kept back Balaam from honor; yet impiously, and, as it were, reproachfully, does he lay the blame upon God, and, in fact, accuses Him of being the cause of the nonfulfillment of his promise.
12. And Balaam said unto Balak. Balaam speaks the truth, indeed, yet in a bad spirit, as we have seen: for he excuses himself with servility 59 to Balak, that it did not depend on himself that he did not comply with his wishes, but that God had stood in the way. For he grieves at the loss of his reward; and however grandly he may declaim on the supremacy of God, he still signifies that he has rather acted upon compulsion than willingly executed what was enjoined upon him. By “the word (sermonem) of Jehovah,” 60 he means not only His decree, but what had been dictated to him, and which he would have still greatly desired to alter; but he indicates that he was bound by the power of the Spirit to declare, even against his own will, whatever revelation he received. Thus the word “do” refers to his tongue, or his charge as a prophet; since he had not been hired by Balak to perform any manual act, but only to injure the people by his words. The word “heart” 61 is contrasted with the revelation of the Spirit; for impostors are said to speak out of their own heart, when they falsely make use of God’s name to cover their own inventions. He, therefore, declares that he was not at liberty to speak “of his own heart,” because he was the minister of the Spirit.
14. And now, behold, I go unto my people. Since the counsel which he gave is not here expressly mentioned, 62 it is the opinion of some that his address is unfinished, and they suppose that he referred to the cunning advice so destructive to the people, which will be presently related; i.e., that the Moabitish women should prostitute themselves. Others rather imagine that Balaam counselled Balak to rest quiet, since the prosperity of the Israelites would do no harm to the Moabites in his lifetime. I, however, take it simply for to teach, or to admonish what would be for his advantage. Thus he commends his prophecy, in order that Balaam may willingly submit to it. Still, when he speaks of the “latter days,” he signifies that there was no cause for Balak himself to fear or be anxious; since the punishment of his nation would be deferred for a long time. In the meantime we see what Balak had gained by his trouble; for, whereas he had hitherto only heard the people of Israel blessed, he is not compelled to listen to what is more painful still, viz., the ruin of his own nation. This is the reward of those who strive against God.
15. Balaam the son of Beor hath said. Inasmuch as he was preparing to treat of most important matters, it is not without reason that he renews his preface, in order to obtain more authority for his prophecy: and although it was not without ambition that he proclaimed these magnificent titles, still we cannot doubt but that God would ratify by them what he had determined to deliver through the mouth of the prophet. It was requisite that this worthless man, whose doctrine would otherwise have been contemptible: should be marked out by Divine indications; and thus it was that he assumed a character that he did not possess, and attributed to himself what only belongs to true prophets. I have before explained how the open and the closed eye are spoken of in the same sense, though for different reasons: forhe calls the eye “hidden,” as perceiving the secret things of darkness, which are incomprehensible to the human sense; but he claims for himself “open eyes,” in that he beholds, by prophetic vision, what he is about to say, as if he would deny that he was going to speak of things which were obscure, and scarcely intelligible to himself.
17. I shall see him, but not now. 63 Though the verbs are in the future tense, they are used for the present; and again, the pronoun him designates some one who has not yet been mentioned; and this is a tolerably common usage with the Hebrew, especially when referring to Jerusalem, or God, or some very distinguished man. The relative is, therefore, here put kat ἐξοχὴν for the antecedent: and although there can be no doubt but that he alluded to the people of Israel, it is still a question whether he designates the head or the whole body; on which point I do not make much contention, since it is substantially the same thing.
The reason why Balaam postpones his prophecies to a distant period, is in order to afford consolation to Balak, for, as much as he possibly can, he seeks to avoid his ill-will, and therefore assures him that, although he denounces evil, it was not to be feared at an early period, since he treats of things which were as yet far off.
The second clause must be unquestionably restricted to the head of the people, called metaphorically “a Star,” and then expressly referred to without a figure; for this repetition is common with the Hebrews, by which they particularize the same thing twice over. Assuredly he means nothing else by “the Sceptre,” except what he had indicated by the “Star;” and thus he connects the prosperity of the people with the kingdom. Hence we gather that its state was not perfect until it began to be governed by the hand of a king. For, inasmuch as the adoption of the family of Abraham was founded on Christ, only sparks of God’s blessing shone forth until its completed brightness was manifested in Christ. It must be observed, therefore, that when Balaam begins to prophesy of God’s grace towards the people of Israel, he directs us at once to the scepter, as if it were the true and certain mirror of God’s favor. And, in fact, God never manifested Himself as the Father of this people except by Christ. I admit, indeed, that some beginnings existed in the person of David, but they were very far from exhibiting the fullness of the reality: for the glory of his kingdom was not lasting, nay, its chief dignity was speedily impaired by the rebellion of the ten tribes, and was finally altogether extinguished; and when David’s power was at its height, his dominion never extended beyond the neighboring nations. The coming forth of the Star and the Sceptre, therefore, of which Balaam speaks explicitly, refers to Christ; and what we read in the Psalm corresponds with this prophecy;
“The Lord shall send the sceptre 64 of thy strength out of Sion.” (<19B002>Psalm 110:2.)
Hence it follows that the blessing, of which Balaam speaks, descends even to us; for, if the prosperity of the ancient people, their rest, their wellordered government, their dignity, safety, and glory, proceeded from the scepter as its unmixed source, there is no doubt but that Christ by His coming accomplished all these things more fully for us.
The destruction of the nation of Moab is added as an adjunct of the kingdom. And first, indeed, Balaam declares that “its princes shall be transfixed.” If any prefer to read its “corners,” 65 the expression is metaphorical, implying that the Sceptre will break through its munitions, or destroy what may seem to be strongest. I do not doubt but that the same thing is confirmed in what is said of the children of Sheth;” for those who take it generally for the whole human race, 66 violently wrest the text by their gloss. Balaam is speaking of the neighboring nations; and, when in the next verse he goes on to specify Edom, he adds Mount Seir by way of explanation. Since the form of the two sentences is identical, it is probable that none others than the Moabites are meant by the children of Sheth. Still the question arises why Balaam attributes to a single nation what was common to all, for all who were of the descendants of Sheth equally derived their origin from Noah. Some think that they boasted of this descent in order to conceal their shame, for we know that the founder of this nation sprang from an incestuous connection. But another more satisfactory reason occurs to me, viz., that they boasted, like the Amalekites, of the extreme antiquity of their race; since, therefore, they desired to be reckoned amongst the most ancient nations, it will not be improbable that by this ironical appellation their vain-glory was reproved. It may, however, have been the case that some one amongst the descendants of Moab was distinguished by this name. Still, as I have lately said, the Moabites as well as the Edomites were subdued by David, for David thus justly celebrates his triumphs over them,
“Moab is my wash-pot; over Edom will I cast out my shoe,” (Psalm 60:8;)
but then was merely typified, what Christ at length fulfilled, in that He reduced under His sway all adverse and hostile nations. Therefore it is said, he “shall destroy him that remaineth of the cities,” i.e., all enemies whom He shall find to be incorrigible.
20. And when he looked on Amalek. This people had already been destined to destruction by a Divine decree; but what God had before declared, is here again ratified by Moses. Although the vengeance, which God was about to take, lay dormant for many ages, it was at length experimentally proved that God had not threatened in vain. But, whilst it is true that they were destroyed by Saul, still we learn from the history that some still survived, and again inhabited their land. In order, therefore, to arrive at the entire accomplishment of this prophecy, we must come to Christ, whose kingdom is the eternal destruction of all the wicked. Poor and unsatisfactory is the view of some commentators 67 who think that Amalek is called “the first of the nations,” because they first took up arms against Israel, and encountered them in order to prevent their advance. Rather is the pride of Amalek indirectly rebuked, because they claimed superiority for themselves over other nations, and this on the score of their antiquity, as if they had been created together with the sun and moon. There is then a pointed comparison between this noble origin, and the slaughter which awaited them at their end.
21. And he looked on the Kenites. I have not yet referred to the sense in which Balaam is said to have seen the Kenites, as well as the other nations; and now, also, I should refrain from doing so, if some did not attribute it to prophetical vision, in which opinion I cannot agree: for Moses relates as a matter of history that Balaam turned his face in the directions in which they respectively lived: and, although he did not actually see the people themselves, the sight of the place in which they dwelt was sufficient for the purpose of prophecy.
By the Kenites I understand the Midianites, who were contiguous to the Amalekites; for it is altogether unreasonable to refer the name to the descendants of Jethro. Forty years had not yet elapsed since Jethro had left his son with Moses; and his was only one small family in the wilderness of Midian, whereas mention is here made of a people already celebrated. Balaam, therefore, designates by synecdoche the Midianites, and devotes them also to the punishment they well deserved. Of this Gideon was in some measure the minister and executioner, when he routed their immense army with three hundred men; and his victory is celebrated in Psalm 83:11, and Isaiah 9:4. It is probable that their power was broken at that time.
22. Until Asshur shall carry thee away captive. It is a harsh and unnatural construction to apply this to the Kenites; and the majority, indeed, consent that it should be referred to the Israelites; yet they differ as to the meaning of it, for some take it affirmatively, that the Kenites should be wasted, until the Assyrians should conquer the Israelites and carry them away captive; some, however, take it interrogatlvely, 68 as if it were an abrupt exclamation, How long shall Asshur hold thee captive? Thus they conceive the prolonged exile of the people is indicated. Undoubtedly it was the purpose of the Spirit to shew, by way of correction, that their prosperity, which had been previously mentioned, should be mixed with heavy afflictions: for slavery is a bitter thing, and exile even worse. Hence we gather that, though the Church is blessed by God, it is still in such a way as that it shall not cease to be exposed to various calamities. The interrogation, therefore, will be most appropriate.
24. And ships shall come from the coast of Chittim. It is unquestionable that the word Chittim is sometimes used for the Greeks. Some, indeed, imagine that the Macedonians alone are strictly called by this name; it is, however, plain that it is applied generally to the whole of Greece. But since the countries beyond the sea were not so well known to the Jews as to allow of their distinguishing them, Scripture sometimes transfers this same name to Italy. Without doubt in Daniel, (Daniel 11:30,) “the ships of Chittim” must be taken for those of Italy or Rome; 69 because the angel there predicts that the ships of Chittim would come, which should overcome, and render frustrate the efforts of Antiochus; which was plainly brought to pass by the mission of Popilius. With regard to the present passage, first of all the Greeks under Alexander afflicted both Judea and Assyria; and then another affliction followed at the hands of the Romans. Since, however, Balaam has begun to prophesy of the kingdom of Christ, it is probable that the Romans are included together with the Greeks. But from hence we more clearly perceive, what I have lately adverted to, that the children of God are not so exempted from common evils as not to be often involved in them promiscuously with unelievers, as if their conditions were precisely identical. Although the Hebrews are placed on a par with the Assyrians as their companions in misfortune, still a consolation is added, i.e., that the Assyrians also shall perish like Chittim, when they have persecuted the Church.
What Moses adds in conclusion, viz., that Balaam returned to his people, and Balak also went to his place, tends to the commendation of God’s grace, since He dissipates the evil counsels of the wicked like clouds, and overthrows their machinations; even as Moses commemorates elsewhere this peculiar blessing of God. 70 Micah, too, celebrates this amongst other Divine mercies:
“O my people, (he says,) remember now what Balak king of Moab consulted, and what Balaam the son of Beor answered him,” etc. (Micah 6:5.)
The sum is, that the enemies of the chosen people departed in dishonor without accomplishing their purpose, since God put them to confusion.
NUMBERS 25
<042501>Numbers 25:1-18
1. And Israel abode in Shittim, and the people began to commit whoredom with the daughters of Moab. | 1. Postquam autem mansit Israel in Sittim, coepit populus scortari eum filiabus Moab. |
2. And they called the people unto the sacrifices of their gods: and the people did eat, and bowed down to their gods. | 2. Et vocaverunt populum ad sacrificia deorum suorum, comeditque populus, et adoraverunt deos earum. |
3. And Israel joined himself unto Baal-peor: and the anger of the Lord was kindled against Israel. | 3. Et adjunxit sese Israel ipsi Baalpeor, accensusque est furor Jehovae contra Israelem. |
4. And the Lord said unto Moses, Take all the heads of the people, and hang them up before the Lord against the sun, that the fierce anger of the Lord may be turned away from Israel. | 4. Et dixit Jehova ad Mosen, Assume omnes principes populi, tunc suspende eos Jehowe, coram sole: et avertetur ira excandescentiae Jehovae ab Israele. |
5. And Moses said unto the judges of Israel, Slay ye every one his men that were joined unto Baal-peor. | 5. Dixit ergo Moses ad judices Israel, Occidite quisque viros suos qui adjunxerunt se ipsi Baalpeor. |
6. And, behold, one of the children of Israel came, and brought unto his brethren a Midianitish woman, in the sight of Moses, and in the sight of all the congregation of the children of Israel, who were weeping before the door of the tabernacle of the congregation. | 6. Et ecce, quidam de filiis Israel venit, et adduxit fratribus suis Madianitidem in oculis Mosis atque in oculis tedus congregationis filiorum Israel: ipsi autem flebant ad ostium tabernaculi conventionis. |
7. And when Phinehas, the son of Eleazar, the son of Aaron the priest, saw it, he rose up from among the congregation, and took a javelin in his hand; | 7. Quod quum vidisset Phinees filius Eleazar filii Aharon sacerdotis, surrexit de medio congregationis, et accepit lanceam in manu sua. |
8. And he went after the man of Israel into the tent, and thrust both of them through, the man of Israel, and the woman through her belly. So the plague was stayed from the children of Israel. | 8. Ingressusque est post virum Israel in tabernaculum, et transfixit ambos ipsos, virum Israel et mulierem illam in ventre ejus: et repressa fuit plaga a filiis Israel. |
9. And those that died in the plague were twenty and four thousand. | 9. Et mortui sunt plaga ilia quatuor et viginti millia. |
10. And the Lord spake unto Moses, saying, | 10. Tunc loquutus est Jehova ad Mosen, dicendo: |
11. Phinehas, the son of Eleazar, the son of Aaron the priest, hath turned my wrath away from the children of Israel, while he was zealous for my sake among them, that I consumed not the children of Israel in my jealousy. | 11. Phinees filias Eleazar filii Aharon sacerdotis avertit excandescentiam meam a filiis Israel, quum zelatus est ipse zelum meum in medio eorum, et non consumpsi filios Israel in zelo meo. |
12. Wherefore say, Behold, I give unto him my covenant of peace: | 12. Idcirco dic, Ecce, ego do ei pactum meum, pacis. |
13. And he shall have it, and his seed after him, even the covenant of an everlasting priesthood; because he was zealous for his God, and made an atonement for the children of Israel. | 13. Et erit ei et semini ejus post eum, pactum sacerdotii perpetui, eo quod zelatus est pro Deo suo, et expiavit filios Israel. |
14. Now the name of the Israelite that was slain, even that was slain with the Midianitish woman, was Zimri, the son of Salu, a prince of a chief house among the Simeonites. | 14. Porro nomen viri Israel percussi, qui percussus est cum Madianitide, erat Zimri filius Salu, princeps familiae tribus Simeon. |
15. And the name of the Midianitish woman that was slain was Cozbi, the daughter of Zur: he was head over a people, and of a chief house in Midian. | 15. Nomen vero mulieris occisae Madianitidis Chozbi filia Sur, principis populorum; princeps domus paternae in Madian erat. |
16. And the Lord spake unto Moses, saying, | 16. Loquutus est autem Jehova ad Mosen, dicendo: |
17. Vex the Midianites, and smite them: | 17. Angustiis affice Madianitas, et percutias eos: |
18. For they vex you with their wiles, wherewith they have beguiled you in the matter of Peor, and in the matter of Cozbi, the daughter of a prince of Midian, their sister, which was slain in the day of the plague for Peor’s sake. | 18. Quia ipsi affiixerunt vos fraudibus suis, quibus fraudulenter egerunt contra vos in negotio Peor, et in negotio Chozbi filiae principis Madian sororis suae, quae percussa est in die plagae propter Peor. |
1. And Israel abode in Shittim. From this narrative we learn assuredly that the people were no more able to bear prosperity than adversity. Heretofore, either worn out by fatigue, or rendered impatient by abstinence and famine, they had often rebelled against God; now, when they have entered a habitable land, and are resting in the midst of fruitful fields, they are incited by their more comfortable dwelling-places, and more pleasant mode of life, to lasciviousness, and the indulgence of filthy lusts. Moses relates how, when they had given way to their lust, they fell at the same time into whoredom and idolatry. We shall presently see that this arose from the counsel of Balaam, that the Moabites should prostitute their women to the Israelites, in order to entice them by their blandishments to unholy worship. Balaam had learnt by experience that God’s favor was an invincible safeguard to protect the people from all injury. He, therefore, invents a plan whereby they may destroy themselves, by not only depriving themselves of God’s protection, but also by provoking His wrath against them. By this fan, then, Balaam stirred up the fire, which impelled these poor wretches, inflamed by blind lechery, to another crime, by which they might arouse against themselves the enmity of God. Consequently Paul, referring to this history, informs us that the punishment, which will be mentioned immediately, was inflicted upon them for fornication. (1 Corinthians 10:8.) For, although it was God’s design to avenge the violation of His worship, still it is fitting to examine into the origin and source of the evil. Just as, if a drunken man has killed a person, the murder will be imputed to his drunkenness, so Paul, seeing the Israelites impelled by fornication to idolatry, sets before us the punishment as a warning to deter us from fornication, which was the primary cause of their chastisement, and the means of their corruption. Since, then, the fall from one sin to another is so easy, let us hence learn to be more watchful, lest Satan should entangle us in his snares. Let us also observe that he creeps upon us by degrees in order to entrap us. The Moabitish damsels did not straightway solicit the Israelites to worship their idols, but first invite them to their banquets, and thus tempt them to idolatry; for, if mention had been made at first of idolworship, perhaps they might have shuddered at the atrocity of the crime, to which they allowed themselves to be beguiled by degrees. Now, to be present at a feast which was celebrated in honor of false gods, was a kind of indirect renunciation of the true God; and when they had been attracted thus far, they threw aside all shame, and abandoned themselves to that extreme act whereby they transfer the honor due only to the one true God, to false and imaginary deities.
3. AndIsrael joined himself to Baal-peor. Moses amplifies their crime by this expression, that they bound themselves to the idol in an impious alliance; and thus he alludes to that holy union whereby God had connected Himself with the people, and accuses them of broken faith and wicked rebellion. Nevertheless, it is probable that the people were not impelled by superstition, but enticed by the wiles of the women to offer worship to idols which they despised. Yet we are told how God declared that they were “joined” to the idol, which they merely pretended to worship, in order to comply with the ungodly wishes of the women. Hence, therefore, this general instruction may be gathered, that when we turn aside from pure religion, we in a manner connect ourselves with idols, so as to coalesce in one body with them, and conspire to renounce the true God.
Baal was then the general name of almost all idols; but all epithet is added to the idol of the Moabites, taken from Mount Peor; nor does it appear that we need go in quest of any other etymology, since the name of this mountain has recently been mentioned. It was on the same principle as in Popery, when they name their Marys after particular places, 71 where the most famous statues are worshipped.
4. And the Lord said unto Moses. We have often seen before how God executed His judgments by His own hand, as if He put it forth from heaven; He now imposes this office on Moses, although it is evident from the context that he was not appointed to execute it alone, but that the other judges were associated with him; for it immediately follows that Moses intrusted the same charge to them, and thus, what was obscure, on account of the brevity with which it is recorded, is more clearly expressed. At any rate, it was a notable judgment of God Himself, though He employed men as its ministers. Nor does Paul in vain exhort 72 us by this example to beware of fornication.
The mode of the punishment, however, was diverse, for the lower orders were slain (by pestilence,) but the leaders were hanged upon the gallows, that the sight might awaken more terror; for by “the heads of the people” he means those of the highest repute, whose ignominy must have been most notable, because the eyes of all men are generally upon the great and noble. Hence, also, they deservedly incur the heavier punishment, because obscure persons do less harm by their example, nor are their acts so generally the objects of imitation. Let, therefore, those who are held in esteem beware lest they provoke others to sin by their evil deeds, for, in proportion to each man’s pre-eminence, the less excuse he deserves. Others interpret it differently, as if Moses were commanded to fetch the princes to give their sentence against the criminals; thus by the pronoun “them” they understood whosoever should be convictcd; but it is hardly probable that so great a multitude were hanged, and therefore I do not doubt but that reference is made to their peculiar punishment:.
6. And, behold, one of the children of Israel came. Moses here relates a case which was foul and detestable beyond others. There is no doubt but that many, in the midst of such gross licentiousness as had now for some time generally prevailed, had filled the camp with various scandalous offenses; but there was something peculiarly enormous in the atrocity of this act, in that this impious despiser of God wantonly insulted both God and men amidst the tears and lamentations of all, as if he were triumphing over all shame and modesty. The multitude were weeping before the tabernacle, that is to say, all the pious who trembled at the thought of approaching calamity, since they were fully persuaded that this licentiousness, accompanied by idolatry and sacrilege, would not be unpunished; meanwhile, this abandoned man rushes forward, and, in mockery of their tears, leads his harlot in procession as it were. No wonder, therefore, that God should have exercised such severity, when things had come to this extremity. But it must be observed that the order of the history is inverted, since it is not credible that, after the Judges had begun to perform their office, such an iniquity should be committed. But this narrative is thus inserted, in order that it may be more apparent how necessary it was to proceed speedily to severe chastisement, since otherwise it would have been impossible to apply a remedy in time to so desperate an evil.
7. And when Phinehas, the son of Eleazar. The courage of Phinehas is celebrated, who, whilst the rest were hesitating, inflamed with holy zeal, hastens forward to inflict punishment. The backwardness of others is therefore condemned by implication, though their tears were praiseworthy; but, since they were almost stupified by grief, their virtue was not dear from all defect. And certainly, whilst the yet unbridled licentiousness of the people was foaming like a tempestuous sea, we cannot wonder that the minds of the good were altogether or partially disabled. Hence was the zeal of Phinehas the more distinguished, when he did not hesitate to provoke so many worthless and wicked persons infuriated by their lechery. If any object that he transgressed the limits of his calling, when he laid hold of the sword with which God had not armed him, to inflict capital punishment, the reply is obvious, that our calling is not always confined to its ordinary office, inasmuch as God sometimes requires new and unusual acts of His servants. As a priest, it was not the office of Phinehas to punish crime, but he was called by the special inspiration of God, so that, in his private capacity, he had the Holy Spirit as his guide. These circumstances, indeed, ought not to be regarded as an example, so that a general rule may be laid down from them; though, at the same time, God preserves His free right to appoint His servants by privilege to act in His behalf as He shall see fit. God’s judgment of this case may be certainly inferred from its approval, so that we may correctly argue that Phinehas was under His own guidance, since He immediately afterwards declared that He was pleased with the act, as is also stated in <19A630>Psalm 106:30, 31.
Now, if any private person should in his preposterous zeal take upon himself to punish a similar crime, in vain will he boast that he is an imitator of Phinehas, unless he shall be thoroughly assured of the command of God. Let the answer of Christ, therefore, always be borne in mind by us, whereby he restrained His disciples, when they desired, like Elijah, to pray that those who had not received them should be destroyed by fire from heaven, “Ye know not what manner of spirit ye are of.” (Luke 9:54, 55.) In order, therefore, that our zeal may be approved by God, it must be tempered by spiritual prudence, and directed by His authority; in a word, the Holy Spirit must go before and dictate what is right.
9. And those that died in the plague. Paul, when he says that only twentythree thousand died, appears to differ from Moses; but we know that the exact account of numbers is not always observed, and it is probable that about twenty-four thousand were slain. Paul, therefore, subtracted one thousand, and was content with the lesser number; 73from which, however, we may perceive how severe and terrible was the punishment, teaching us to beware of provoking God by fornication. For, as it is a monstrous thing that so great a multitude should have been infected by this foul and shameful sin, so God’s fearful judgment against adulterers and fornicators is set before us. We have already seen that, although they were guilty of a wicked rebellion, still the punishment is justly ascribed to their lust, which impelled them to idolatry.
10. And the Lord spake unto Moses. In these words God makes it appear that He was the author of the death (of Zimri and Cozbi; 74 ) not only because He was thus propitiated towards the people, but because He calls the zeal of Phinehas His own. 75 It will, however, accord equally well whether we take it actively or passively, viz., either that Phinehas was inflamed with zeal to vindicate God’s glory, or that he took upon him the zeal of God Himself. Whichever be preferred, God refers to Himself what was done by Phinehas. When He declares that He was appeased by the punishment inflicted, let us not imagine that there was a meritorious satisfaction, whereby the Papists feign that their punishments are redeemed before God. For although the just chastisements of sin are sacrifices of sweet savor, they are by no means expiations to reconcile God. Besides, there is no question here of compensation, but what is meant is, that it was a means of appeasing God, when the ungodliness of the people which had, as it were, fanned up His wrath into a flame, was repressed by this severe correction. Thus, in Psalm 106, the atonement is ascribed not to the act of Phinehas, but only to his prayer, 76 because, in right of his priesthood, he had humbly interceded for the people. At the same time, the statement of Paul is true, that those are not judged by God who voluntarily judge themselves, (1 Corinthians 11:31,) since, by their penitence, they in a manner prevent this judgment.
A perpetual priesthood is promised to Phinehas as his reward. If any object, that he thus obtained nothing new, since, in accordance with the rule of the law, he was the undoubted successor of his father, I reply, that it is not un-common that what God had already freely promised, He declares that He will give by way of reward. Thus, what had been promised to Abraham before the birth of Isaac, is again repeated after he was prepared to sacrifice him, (Genesis 22:16:) “Because thou hast done this thing, and hast not withheld thy son,” therefore, “in blessing I will bless thee, and in thy seed shall all the nations of the earth be blessed.” Besides, the privilege of a single individual is not simply in question here, but it refers to a perpetual succession, as if God had promised that his posterity should never fail. And assuredly, the change which took place at the commencement of Solomon’s reign, is not repugnant to this promise, for it may be probably inferred that Zadoc, no less than Abiathar, was of the race of Phinehas. This covenant is called a “covenant of peace,” because it was to be surely established; consequently, it may be properly rendered, “My covenant in peace.” At any rate, it indicates prosperity, as if He had said that Phinehas, together with his posterity, should prosperously execute the sacerdotal office.
14. Now the name of the Israelite. Even as the memory of the just is blessed, so also it was equitable that the author of this foul sin should be condemned to perpetual infamy. It appears, however, from the fact of a part of the disgrace being thrown upon the whole tribe, how greatly displeasing to God was this gross enormity. For although the tribe of Simeon is not here actually involved in the charge of participating in the sin, yet are they all branded with the common mark of ignominy for their humiliation, in order that each one of them may learn severely to correct whomsoever amongst his relatives he may see offending, and by no means to encourage their vices, if he desires to do credit to the founder of his race. 77 It is recorded that both Zimri and the Midianitish woman were of noble and principal families, not only that we may be taught that God’s judgment is no respecter of persons (ἀπροσωπόληπτον,) in that it does not spare rank, but also that the higher a person may be in position, the greater is the disgrace he is exposed to if he conduct himself dishonorably, since their very dignity renders men’s actions more conspicuous.
Because the paternal house of the harlot is said to have been in Midian, some conjecture that she was born in the land of Moab, or, at any rate, brought up there among her maternal relatives; but, as the matter is unimportant, I leave it undecided.
17. Vex the Midianites, and smite them. Inasnmch as God constantly forbids His people to take vengeance, it is surprising that the people of Israel should now be instigated to do so; as if they were not already more than enough disposed to it. We must bear in mind, however, that since God, who is the just avenger of all wickedness, often makes use of men’s instrumentality, and constitutes them the lawful ministers for the exercise of his vengeance, it must not be altogether condemned without exception, but only such vengeance as men themselves are impelled to by carnal passions. If any one is injured, straightway he is carried away to the desire of vengeance by the stimulus of his own private injury; and this is manifestly wrong: but if a person is led to inflict punishment by a just and well-regulated zeal towards God, it is not his own cause, but that of God which he undertakes. God did not, therefore, desire to give reins to His people’s anger, so as to repay the Midianites as they had deserved in the violence of its impulse; but He armed them with His own sword for their punishment; as if He had declared that there was a just cause for their war, and that they need not fear the charge of cruelty, if they exterminated such obnoxious enemies. For, although Balaam alone had imagined this snare, still the guilt is laid upon the whole people. In the meantime, the punishment of the Moabites is delayed, although they had apparently inflicted the grosser injury. Because no good reason here appears why God should mercifully bear with the one nation, whilst He hastens speedily to the punishment of the others, let us learn to regard His judgments with reverence, and not to presume to discuss them further than is lawful. Let it be sufficient for us to know that war was justly declared against the Midianites, because it was not their fault that Israel was not ruined by their iniquitous impiety. 78
THE REPETITION OF THE SAME HISTORY
DEUTERONOMY 4
3. Your eyes have scen what the Lord did because of Baal-peor: for all the men that followed Baal-peor, the Lord thy God hath destroyed them from among you. | 3. Oculi vestri viderunt qum fecit Jehova propter Baal-Peor, omnem enim hominem qui perrexerat post Baal-Peor perdidit Jehova Deus tuus e medio tui. |
4. But ye that did cleave unto the Lord your God ave alive every one of you this day. | 4. Vos autem qui adhaesistis Jehova Deo vestro vivitis universi hodie. |
3. Your eyes have seen what the Lord did. This enlargement more clearly shews that so conspicuous was the example given in the punishment, that it could not be hidden from even the most ignorant; for Moses does not here address those of refined judgment, but the common people generally, who had only been spectators. Assuredly, if God’s vengeance had been less manifest, he would not have so confidently appealed to them as witnesses; hence was their stolidity the less excusable, if they were blind to so plain and notorious a fact.
His praise of their constancy I refer to the present case alone; for it is abundantly clear that they did not persevere in cleaving to God. The meaning is, that there was a manifest discrimination in this Divine chastisement, so that the death of the ungodly multitude should preserve the pure worship of God among the survivors.
NUMBERS 26
<042601>Numbers 26:1-65
1. And it came to pass after the plague, that the Lord spake unto Moses, and unto Eleazar the son of Aaron the priest, saying, | 1. Et fuit, post plagam loquutus est Jehova ad Mosen et Eleazar filium Aharon sacerdotis, dicendo: |
2. Take the sum of all the congregation of the children of Israel, from twenty years old and upward, throughout their fathers’ house, all that are able to go to war in Israel. | 2. Tollite summam universae congregationis filiorum Israel, a filio viginti annorum et supra, per domum patrum suorum, omnium egredientium ad bellum in Israele. |
3. And Moses and Eleazar the priest spake with them in the plains of Moab, by Jordan, near Jericho, saying, | 3. Itaque loquutus est Moses et Eleazar sacerdos cum illis in campestribus Moab, juxta Jordanem Jericho, dicendo: |
4. Take the sum of the people, from twenty years old and upward; as the Lord commanded Moses and the children of Israel, which went forth out of the land of Egypt. | 4. Numerate universam congregationem filiorum Israel, it filio viginti annorum et supra: quemadmodum praeceperat Jehova Mosi et filiis Israel qui egressi erant e terra AEgypti. |
5. Reuben, the eldest son of Israel: the children of Reuben; Hanoch, ofwhom come the the family of the Hanochites: of Pallu, the family of the Palluites: | 5. Ruben fuit primogenitus Israelis, filii Ruben fuerunt aliquot: de Henoc fuit familia Henochitarum: de Phallu, familia Phalluitarum: |
6. Of Hezron, the family of the Hezronites: of Carmi, the family of the Carmites. | 6. De Hesron, familia Hesronitarum: de Charmi, familia Charmitarum. |
7. These are the families of the Reubenites, and they that were numbered of them were forty and three thousand and seven hundred and thirty. | 7. Istae sunt familiae Rubenitarum: et fuerunt numerati eorum tria et quadraginta millia septingenti et triginta. |
8. And the sons of Pallu; Eliab. | 8. Et ex filiis Phallu, Eliab. |
9. And the sons of Eliab; Nemuel, and Dathan, and Abiram. This is that Dathan and Abiram which were famous in the congregation, who strove against Moses and against Aaron in the company of Korah, when they strove against the Lord: | 9. Filii autem Eliab, Nebuel, Dathan et Abiron: isti sunt Dathan et Abiron majores synagogae qui rixati sunt contra Mosen et Aharon in congregatione Core, quum rixarentur ipsi contra Jehovam. |
10. And the earth opened her mouth, and swallowed them up together with Korah, when that company died, what time the fire devoured two hundred and fifty men: and they became a sign. | 10. Et aperuit terra os suum, et deglutivit eos et Core, quando mortua est congregatio, dum consumpsit ignis ducentos quinquaginta viros: qui fuerunt in signum. |
11. Notwithstanding the children of Korah died not. | 11. Filii vero Core non sunt mortui. |
12. The sons of Simeon, after their families: of Nemuel, the family of the Nemuelites; of Jamin, the family of the Jaminites: of Jachin, the family of the Jachinites: | 12. Filii Simeon per familias suas: de Nemuel, familia Nemuelitarum: de Jamin, familia Jaminitarum: de Jachin, familia Jachinitarum: |
13. Of Zerah, the family of the Zarhites: of Shaul, the family of the Shaulites. | 13. De Zare, familia Zareitarum: de Saul, familia Saulitarum. |
14. These are the families of the Simeonties, twenty and two thousand and two hundred. | 14. Istae sunt familia Simeonitarum: duo et viginti millia et ducenti. |
15. The children of Gad, after their families: of Zephon, the family of the Zephonites: of Haggi, the family of the Haggites: of Shuni, the family of the Shunites: | 15. Filii Gad per familias suas: de Sephon, familia Sephonitarum: de Haggi, familia Haggitarum: de Suni, familia Sunitarum: |
16. Of Ozni, the family of the Oznites: of Eri, the family of the Erites: | 16. De Ozni, familia Oznitarum: de Eri, familia Eritarum: |
17. Of Arod, the family of the Arodites: of Areli, the family of the Arelites. | 17. De Arod, familia Aroditarum: de Areli, familia Arelitarum. |
18. These are the families of the children of Gad, according to those that were numbered of them, forty thousand and five hundred. | 18. Istae sunt familiae filiorum Gad juxta numeratos suos quadraginta millia et quingenti. |
19. The sons of Judah were Er and Onan: and Er and Onan died in the land of Canaan. | 19. Filii Jehudah, Er et Onam: et mortuus est Er et Onam in terra Chanaan. |
20. And the sons of Judah, after their families, were: of Shelah, the family of the Shelanites: of Pharez, the family of the Pharzites: of Zerah, the family of the Zarhites: | 20. Fuerunt inquam filii Jehudah per familias suas: de Selah, familia Selanitarum: de Phares, familia Pharesitarum: de Zare, familia Zareitarum: |
21. And the sons of Pharez were: of Hezron, the family of the Hezronites: of Hamul, the family of the Hamulites. | 21. Fuerunt autem filii Phares, de Hesron, familia Hesronitarum: de Hamul, familia Hamulitarum. |
22. These are the families of Judah, according to those that were numbered of them, threescore and sixteen thousand and five hundred. | 22. Istae sunt familiae Jehudah per numeratos suos, sex et septuaginta millia et quingenti. |
23. Of the sons of Issachar, after their families: of Tola, the family of the Tolaites: of Pua, the family of the Punites: | 23. Filii Issachar per familias suas, de Thola, familia Tholaitarum, de Phua, familia Phuitarum: |
24. Of Jashub, the family of the Jashubites: of Shimron, the family of the Shimronites. | 24. De Jasub, familia Jasubitarum: de Simron, familia Simronitarum. |
25. These are the families of Issachar, according to those that were numbered of them, threescore and four thousand and three hundred. | 25. Istae sunt familiae Issachar juxta numeratos suos, quatuor et sexaginta millia ac trecenti. |
26. Of the sons of Zebulun, after their families: of Sered, the family of the Sardites: of Elon, the family of the Elonites: of Jahleel, the family of the Jahleelites. | 26. Filii Zabulon per familias suas: de Sered, fimfilia Sereditarum: de Elon, familia Elonitarum: de Jahleel, familia Jahleelitarum. |
27. These are the families of the Zebulunites, according to those that were numbered of them, threescore thousand and five hundred. | 27. Istae sunt familiae Zabulonitarum juxta numeratos suos, sexagint, a millia et quingenti. |
28. The sons of Joseph, after their families, were Manasseh and Ephraim. | 28. Filii Joseph per familias suas, Manasse et Ephraim. |
29. Of the sons of Manasseh: of Machit, the family of the Machirites: and Machir begat Gilead: of Gilead come the family of the Gileadites. | 29. Filii Manasse, de Machir, familia Machiritarum: et Machir genuit Galaad: de Galaad, familia Galaaditarum. |
30. These are the sons of Gilead: of Jeezer, the family of the Jeezerites: of Helek, the family of the Helekites: | 30. Isti sunt filii Galaad: de Jezer, familia Jezeritarum: de Helec, familia Helecitarum: |
31. And of Asriel, the family of the Asrielites: and of Shechem, the family of the Shechemites: | 31. Et de Asriel, familia Asraelitarum: de Sechem, familia Sechemitarum |
32. And of Shemida, the family of the Shemidaites: and of Hepher, the family of the Hepherites. | 32. Et de Semida, familia Semidatarum: et de Hepher, familia Hepheritarum: |
33. And Zelophehad the son of Hepher had no sons, but daughters: and the names of the daughters of Zelophehad were Mahlah, and Noah, Hoglah, Milcah, and Tirzah. | 33. Et Salphaad filio Hepher non fuerunt filii, sed filiae: quarum haec nomina Malhad et Noah, Hoglah et Milchah, et Thirsah. |
34. These are the families of Manasseh, and those that were numbered of them, fifty and two thousand and seven hundred. | 34. Istae sunt familiae Manasse: numerati autem eorum, duo et quinquaginta millia et septingenti. |
35. These are the sons of Ephraim, alter their families: of Shuthelah, the family of the Shuthalhites: of Becher, the family of the Bachrites: of Tahan, the family of the Tahanites. Thabanitarum. | 35. Isti sunt filii Ephraim per familias suas: de Suthelah, familia Suthelitarum: de Becher, familia Bechritarum: de Thaban, familia |
36. And these are the sons of Shuthelah: of Eran, the family of the Eranites. | 36. Et isti sunt filii Suthelah: de Eran, familia Eranitarum. |
37. These are the families of the sons of Ephraim, according to those that were numbered of them, thirty and two thousand and five hundred. These are the sons of Joseph, after their families. | 37. Istse sunt familiae filiorum Ephraim juxta numeratos suos, triginta duo millia et quingenti: isti sunt filii Joseph per familias suas. |
38. The sons of Benjamin after their families: of Bela, the family of the Belaites: of Ashbel, the family of the Ashbelites: of Ahiram, the family of the Ahiramites: | 38. Filii Benjamin per familias suas: de Bela, familia Belitarum: de Asbel, familia Asbelitarum: de Ahiram, familia Ahiramitarum. |
39. Of Shupham, the family of the Shuphamites: of Hupham, the family of the Huphamites. | 39. De Sephupham, familia Suphamitarum: de Hupham, familia Huphamitarum. |
40. And the sons of Bela were Ard and Naaman: of Ard, the family of the Ardites: and of Naaman, the family of the Naamites. | 40. Fuerunt autem filii Bela, Arde et Nahaman: de Arde, familia Arditarum: de Naaman, familia Naamanitarum. |
41. These are the sons of Benjamin, after their families: and they that were numbered of them were forty and five thousand and six hundred. | 41. Isti sunt filii Benjamin juxta familias suas, et numeratos suos, quadraginta quinque millia et sexcenti. |
42. These are the sons of Dan, after their families: of Shuham, the families of the Shuhamites. These are the families of Dan, after their families. | 42. Isti sunt filii Dan per familias suas: de Suham, familia Suhamitarum: istae sunt familiae Dan per familias suas. |
43. All the families of the Shuhamites, according to those that were numbered of them, were threescore and four thousand and four hundred. | 43. Omnes familiae Suhamitarum juxta numeratos suos, sexaginta quatuor millia et quadringenti: |
44. Of the children of Asher, after their families: of Jimna, the family of the Jimnites: of Jesui, the falllily of the Jesuites: of Beriah, the family of the Beriites. | 44. Filii Asser per familias suas: de Imnah, familia Imnahitarum: de Isui, familia Isuitarum: de Beriah, familia Beriitarum. |
45. Of the sons of Beriah: of Heber, the family of the Heberites: of Malchiel, the family of the Malchielites. | 45. De filiis Beriah, de Heber, familia Hebritarum: de Malchiel, familia Malchielitarum. |
46. And the name of the daughter of Asher was Sarah. | 46. Nomen autem, filiae Aser erat Sarah. |
47. These are the families of the sons of Asher, according to those that were numbered of them, who were fifty and three thousand and four hundred. | 47. Illae sunt familiae filiorum Aser juxta numeratos suos, quinquaginta tria millia et quadringenti. |
48. Of the sons of Naphtali, after their families: of Jahzeel, the family of the Jahzeelites: of Guni, the family of the Gunites: | 48. Filii Nephthali per familias suas: de Jesiel, familia Jesielitarum: de Guni, familia Gunitarum: |
49. Of Jezer, the family of the Jezerites: of Shillera, the family of the Shillemites. | 49. De Jeser, familia Jesrilitarum: de Sillen, familia Sillenitarutn. |
50. These are the families of Naphtali, according to their families: and they that were numbered of them were forty and five thousand and four hundred. | 50. Istae sunt familiae Nephthali per familias suas: numerati autem eorum, quadraginta quinque millia et quadringenti. |
51. These were the numbered of the children of Israel, six hundred thousand, and a thousand seven hundred and thirty. | 51. Isti sunt numerati filiorum Israel, sexcenta millia, et mille septingenti ac triginta. |
52. And the Lord spake unto Moses, saying, | 52. Loquutus est autem Jehova ad Mosen, dicendo: |
53. Unto these the land shall be divided for an inheritance, according to the number of names. | 53. Istis dividerut terra illa in possessionem secundum numerum nominum. |
54. To many thou shalt give the more inheritance, and to few thou shalt give the less inheritance: to every one shall his inheritance be given according to those that were numbered of him. | 54. Numerosiori dabis possessionem majorem: et pauciori diminues possessionem suam: unicuique secundum numeratos suos dabitur haereditas sua. |
55. Notwithstanding the land shall be divided by lot: according to the names of the tribes of their fathers they shall inherit. | 55. Veruntamen sorte dividetur terra, per nomina tribuum patrum suorum haereditatem accipient. |
56. According to the lot shall the possession thereof be divided between many and few. | 56. Secundum sortes dividetur haereditas ejus inter multum et paucum. |
57. And these are they that were numbered of the Levites, after their families: of Gershon, the family of the Gershonites: of Kohath, the family of the Kohathites: of Merari, the family of the Merarites. | 57. Isti autem sunt numerati Levitarum per familias suas, de Gerson, familia Gersonitarum: de Cehath, familia Cehathitarum: de Merari, familia Meraritarum. |
58. These are the families of the Levites: the family of the Libnites, the family of the Hebronites, the family of the Mahlites, the family of the Mushites, the family of the Korathites. And Kohath begat Amram. | 58. Istae sunt familiae Levitarum, familia Libnitarum, familia Hebronitarum, familia Mathlitarum, familia Musitarum, familia Corhitarum. Cehath autem genuit Amram. |
59. And the name of Amram’s wife was Jochebed, the daughter of Levi, whom her mother bare to Levi in Egypt: and she bare unto Amram Aaron and Moses, and Miriam their sister. | 59. Nomen vero uxoris Amram Jochebed filia Levi, quam peperit ipsi Levi in AEgypto, et quae peperit ipsi Amram, Aharon et Mosen, et Mariam sororem eorum. |
60. And unto Aaron was born Nadab and Abihu, Eleazar and Ithamar. | 60. Natique sunt ipsi Aharon, Nadab et Abihu, et Eleazar et Ithamar. |
61. And Nadab and Abihu died, when they offered strange fire before the Lord. | 61. Porro mortui sunt Nadab et Abihu dum offerrent ignem alienum coram Jehova. |
62. And those that were numbered of them were twenty and three thousand, all males, from a month old and upward: for they were not numbered among the children of Israel, because there was no inheritance given them among the children of Israel. | 62. Et fuerunt numerati eorum, viginti tria millia: omnes mares filio mensis et supra: non enim numerati ruerant inter filios Israel, quod data non sit illis haereditas inter filios Israel. |
63. These are they that were numbered by Moses and Eleazar the priest, who numbered the children of Israel in the plains of Moab, by Jordan, near Jericho. | 63. Isti sunt numerati Mosis et Eleazar sacerdotis, qui numeraverunt filios Israel in campestribus Moab juxta Jordanem Jericho. |
64. But among these there was not a man of them whom Moses and Aaron the priest numbered, when they numbered the children of Israel in the wilderness of Sinai: | 64. Inter istos autem non fuit quisquam de numeratis Mosis et Aharon sacerdotis qui numeraverant filios Israel in deserto Sinai. |
65. For the Lord had said of them, They shall surely die in the wilderness. And there was not left a man of them, save Caleb the son of Jephunneh, and Joshua the son of Nun. | 65. Dixerat enim Jehova de illis, Moriendo morientur in deserto, et non fuit superstes ex eis quisquam, nisi Caleb filius Jephuneh, et Josue filius Nun. |
1. And it came to pass after the plague. This is the second census which we read of having been made by Moses; nevertheless it is easy to perceive, from Exodus 38, that it was at least the third; although it is more probable that either yearly, or at stated times, those who had arrived at the age of twenty gave in their names. Still the number of the people could not be thus obtained, unless there were also a comparison of the deaths. This, at any rate, is incontrovertible, that those who had grown up to manhood were three times numbered in the desert, for we gather thus much from the passage before us, since it is said in the fourth verse that this enrolment was made “as the Lord had commanded Moses, and the children of Israel, which went forth out of the land of Egypt;” from whence it is plain not only that they followed as their rule the custom established from the beginning, but that the census of the people was again taken, as it had been in the wilderness of Sinai. From hence again a probable conjecture may be made, that, from the time in which they came out from thence, nothing similar had taken place in the interval. For Moses there records how many talents were collected from the tribute of the people, and mentions their number, viz., 603,550 79 and he adds afterwards, when they moved their camp from Mount Sinai, how the census was taken according to God’s command; but I pass over this subject the more cursorily, as having been already spoken of elsewhere. 80
Now let us see with what object God desired to have His people numbered before He led them into the possession of the promised land. In less than forty years the whole generation of an age for military service had perished: many had been carried off by premature deaths; nay, a single scourge had lately destroyed 24,000; who would not have thought that the people must have been diminished by a fourth? We must then account it a remarkable miracle, that their numbers should be found as great as they were before. It was a memorable proof of God’s anger that only two of the 603,000 still survived; but that by continued generation the people were so renewed, as that, at the conclusion of the period, their posterity equalled their former number, was the work of God’s inestimable grace. Thus, in that awful judgment wherewith God punished His sinful people, the truth of His promise still shone forth. It had been said to Abraham,
“I will multiply thy seed as the stars of the heaven, and as the sand which is upon the sea-shore,” (Genesis 22:17;)
and it was by no means fitting that this blessing should be obscured at the time, when the other part of the promise was about to be fulfilled: “Unto thy seed will I give this land.” (Genesis 12:7;) For, whilst the people had been instructed by punishments to fear God, still they were not to lose the savor of His paternal favor. And thus does God always temper His judgments towards His Church, so as in the midst of His indignation to remember mercy, as Habakkuk says, (Habakkuk 3:2.) This was the reason why the people was numbered immediately after the plague, in order that it might be more conspicuous that God had marvellously provided lest any diminution should appear after the recent loss of so many men.
8. And the sons of Pallu; Eliab. The curtailment which had occurred in the superior line is here introduced, either in exaltation of God’s grace, because, notwithstanding so great a loss, the tribe of Reuben was still numerous; or else to mark the cause of its diminution, for it might otherwise have seemed strange that other tribes exceeded in numbers that one whose founder and parent was Jacob’s first-born. But when he has narrated how the two sons of Eliab had been destroyed with their company, he briefly adverts to the clemency of God towards the sons of Korah, in that He spared them. And surely this was no common exercise of mercy not only to preserve them uninjured from the calamity, but afterwards to raise up shoots from the accursed root, in whom His spiritual riches might shine forth for the general advantage of the Church: for we know what honorable mention is often made of this family; and it is probable that certain of them were the authors of some of the Psalms, and thus were endued with the Spirit of prophecy, when possibly at that time none of the priests was possessed of this gift. This is that profound abyss in the various and unequal judgments of God, which it becomes us to adore with sober humility. Meanwhile, in a single word, Moses hints at the reason why he repeats this same history, whereby the formidable mode of their death might be held up as a perpetual example: for the Hebrew word sn, nes, which is primarily a standard 81 or banner, is often used for some portentous thing, which strikes men’s senses with astonishment, and at the same time fills their minds with fear.
19. The sons of Judah were Er and Onan. Since the tribe of Judah was so numerous, Moses magnifies the greatness of God’s grace by this circumstance, that of the three sons which he begat, two perished in the land of Canaan, by whose loss he might have appeared to be condemned to perpetual sterility. But the climax of God’s unparalleled mercy was this, that although two of his children were born of an incestuous connection, they grew up into so great a people.
28. The sons of Joseph after their families. The comparison of the two tribes, which sprang from the same head, is worthy of notice. By the fact that Manasseh was the father of only one son, 82 the prophecy of Jacob, when he declared that the first-born should be inferior to his younger brother Ephraim, began already to receive its accomplishment. Nevertheless, God’s blessing extended far and wide for the increase of his family, so that they exceeded the tribe of Reuben in number. But further, though the larger number of children (πολυτεκνία) in which the descendants of Ephraim were superior, was a kind of type of his promised fecundity, still the excellency and dignity, of which Jacob prophesied, was deferred to a distant period; since in this respect the tribe of Ephraim was inferior by about a third, whereas a more numerous issue had been promised him. Although, therefore, God had not spoken in vain, yet the fulfillment of His promise did not immediately appear.
In the tribe of Dan, however, the incredible power of God was put forth. He was contemptible among his brethren; and thence it was an extraordinary blessing accorded to him in the shape of an honorable degree and name, when Jacob declares that “Dan shall judge his people.” (Genesis 49:16.) He is said to have begotten only one son; yet his posterity exceeds 64,000.
51. These are the numbered of the children of Israel. By this sum total, what I have above adverted to is more clearly shewn, that amidst so many losses, and especially after the terrible vengeance which God had recently executed, the race of Abraham was preserved in an incredible manner, so that the fulfillment of the promise might not be brought about only towards a small body of persons. Nature itself and reason would have suggested that a few only should enjoy the promised land; but if the inheritance had been restricted to a small number of men, God’s promise would have lain, as it were, in obscurity and concealment. Yet within thirty-eight years, during which more than 603,000 men had fallen, God marvellously brought it to pass that the same number of persons should still remain, some 2500 only excepted. Assuredly they must be blind four times over, as it were, who do not behold in this bright mirror God’s wonderful providence, and the faithfulness of His gratuitous adoption, and His steadfastness in keeping His promises. At the same time, that which I have already referred to in Deuteronomy clearly appears, that those who survived, were strikingly admonished by this great loss, that they should not fall away at any time into superstition.
53. Unto these the land shall be divided. This must have had great influence towards encouraging believers, when they gave in their names before God, and professed that they were heirs of the land; since it was exactly the same as if they actually had it in their grasp, when God called them to its certain possession; for the demonstrative pronoun is used emphatically, lest they should suppose that they were to be put off any longer, and that what was promised them was still to be kept in store for their posterity. The actual fulfillment, therefore, and immediate presence of the thing is indicated, when God prescribes that the land was to be divided to those who were just numbered, and whose names appeared in the public registers. A proportionable mode of division is then enjoined, so that their share should be distributed to every tribe according to the number of their names. We now perceive that they were registered, and, so to speak, 83 lustrated, in order that they might more earnestly bestir themselves to take possession of the promised land.
57. And these are they that were numbered of the Levites. He treats separately of the tribe of Levi, which God had dissevered from the rest of the people; and of the sons of Levi, the last mentioned is Kohath, the founder of the sacerdotal family. Hence we may probably conjecture that the law of primogeniture was not regarded when God deigned to take the priests from thence. But why Moses should expressly state the name of his mother, contrary to the usual custom of Scripture, does not dearly appear; for it is not likely that he did this as a distinction to his own family, because he at the same time shews how he himself, as well as his children, was deprived of the honor (of the priesthood,) 84 in which certainly there is no appearance of ambition. It is more probable, if the word daughter is literally taken, that he did not conceal a disgraceful circumstance, in order to extol more highly the indulgence of God; for, in this case, Moses and Aaron sprang of an incestuous marriage, since Amram, their father, must have married his aunt, which natural modesty forbade. It will, then, be rather an ingenuous confession of family dishonor, than an ambitious boast. If we inquire how this could have been tolerated, the answer will readily suggest itself, that this license had so largely prevailed among the oriental nations, that no one deemed that to be illicit which was in such universal use. And this we shall presently see 85 to be expressly referred to, when God, by forbidding incestuous marriages, distinguishes His people from other nations. It will be no matter of surprise, then, that those who were not yet prohibited from doing so by the law of God, had followed the general custom.
60. And unto Aaron was born Nadab. Since two of Aaron’s four sons were cut off by a sudden death, the dignity of the high-priesthood, which depended on the life of two persons, appeared to be endangered. And with this view Moses repeats the history already given, in order that God’s wonderful providence might be more clearly perceived in the preservation of this order, with which the safety of the whole Church was connected. Unquestionably, unless other families had been much more prolific, the whole tribe of Levi would have consisted of very few persons; yet, if we come to compare them, their fecundity will be incredible, inasmuch as 23,000 are numbered, whereas the sacerdotal race issued from only two heads. But God exalts His Church to pre-eminence by ways and means unknown to men, in order that His power may be magnified in this weakness. Moreover, the cause of their death is again recorded, that the priests, being admonished by this warning, may not only more diligently beware of wilful sacrilege, but also of error and negligence.
63. These are they that were numbered. The former registration was made by Aaron. The difference between the two census is therefore specified, in order that Moses may take occasion to commemorate God’s judgment, which can never be sufficiently considered, that of 600,000, only two were found who had survived to the term prescribed by God. If any should object that the greater part would have died naturally, since they had arrived at their thirtieth: fortieth, and even fiftieth year, 86 and thus would have been some eighty years old before the completion of the forty years, I admit that such is the case; but many had not yet reached their twentyfourth year. Nor can we doubt but that not a few of them were younger than Caleb and Joshua, whom we know to have been not only alive and well, but even strong and vigorous for many years afterwards. At any rate, therefore, not old age, but God’s vengeance, cut off half of them by an untimely death, as if he had openly put forth his hand from heaven and smitten them. It is not without reason, then, that Moses states that they were dead, as God had pronounced; not merely that by the punishment inflicted upon them he may inculcate upon us the fear of God, but also that we may learn to be aroused in earnest by his threats.
NUMBERS 27
<042701>Numbers 27:1-11
1. Then came the daughters of Zelophehad, the son of Hepher, the son of Gilead, the son of Machir, the son of Manasseh, of the families of Manasseh the son of Joseph: and these are the names of his daughters, Mahlah, Noah, and Hoglah, and Milcah, and Tirzah. | 1. Accesserunt autem filiae Salphaad, filii Hepher, filii Galaad, filii Machir, filii Manasse de familiis Manasse, filii Joseph: haec vero sunt nomina filiarum ejus, Malhah, Noah, Hoglah, et Milchah, et Thirsah. |
2. And they stood before Moses, and before Eleazar the priest, and before the princes and all the congregation, by the door of the tabernacle of the congregation, saying, | 2. Hac steterunt coram Mose et coram Eleazar sacerdote, et coram principibus atque universa congregatione ad ostium tabernaculi conventionis, dicendo: |
3. Our father died in the wilderness, and he was not in the company of them that gathered themselves together against the Lord in the company of Korah; but died in his own sin, and had no sons. | 3. Pater noster mortuus est in deserto, qui tamen non fuit in congregatione qum congregata fuit adversus Jehovam, in congregatione Core: quia in peccato mortuus est, et filii non fuerunt el. |
4. Why should the name of our father be done away from among his family, because he hath no son? Give unto us therefore a possession among the brethren of our father. | 4. Quare tolletur nomen patris nostri de medio familiae suae, propterea quod non sit ei filius? da nobis haereditatem inter fratres patris nostri. |
5. And Moses brought their cause before the Lord. | 5. Retulit autem Moses causam earum coram Jehova. |
6. And the Lord spake unto Moses, saying, | 6. Et respondit Jehova ad Mosen, dicendo: |
7. The daughters of Zelophehad speak right: thou shalt surely give them a possession of an inheritance among their father’s brethren: and thou shalt cause the inheritance of their father to pass unto them. | 7. Rectum filiae Salphaad loquuntur: dando dabis eis possessionem haereditatis in medio fratrum patris sui, et transferes haereditatem patris earum ad eas. |
8. And thou shalt speak unto the children of Israel, saying, If a man die and have no son, then ye shall cause his inheritance to pass unto his daughter. | 8. Ad filios autem Israel loqueris, dicendo, Quum quis mortuus fuerit, et filius non fuerit illi, tum transferetis haereditatem ejus ad filiam ipsius. |
9. And if he have no daughter, then ye shall give his inheritance unto his brethren. | 9. Quod sinon fuerit ei filia, tunc dabitis haereditatem ejus fratribus ipsius. |
10. And if he have no brethren, then ye shall give his inheritance unto his father’s brethren. | 10. Si vero non fuerint ei fratres, tunc dabitis haereditatem ejus fratribus patris ipsius. |
11. And if his father have no brethren, then ye shall give his inheritance unto his kinsman that is next to him of his family, and he shall possess it: and it shall be unto the children of Israel a statute of judgment; as the Lord commanded Moses. | 11. Quod si non fuerint fratres patri ipsius, tunc dabitis haereditatem ejus propinquiori illi de familia ipsius, haereditatemque accipiet illam: erit autem istud filiis Israel in statutum judicii, quemadmodum praecepit Jehova Mosi. |
1. Then came the daughters of Zelophehad. A narrative is here introduced respecting the daughters of Zelophehad, of the family of Machir, who demanded to be admitted to a share of its inheritance; and the decision of this question might have been difficult, unless all doubt had been removed by the sentence of God Himself. For, since in the law no name is given to women, it would seem that no account of them was to be taken in the division of the land. And, in fact, God laid down this as the general rule; but a special exception is here made, i.e., that whenever a family shall be destitute of male heirs, females should succeed, for the preservation of the name. I am aware that this is a point which is open to dispute, since there are obvious arguments both for and against it, but let the decree that God pronounced suffice for us.
Although (the daughters of Zelophehad) plead before Moses for their own private advantage, still the discussion arose from a good principle; inasmuch as they would not have been so anxious about the succession, if God’s promise had not been just as much a matter of certainty to them as if they were at this moment demanding to be put in possession of it. They had not yet entered the land, nor were their enemies conquered; yet, relying on the testimony of Moses, they prosecute their suit as if the tranquil possession of their rights were to be accorded them that very day. And this must have had the effect of confirming the expectations of the whole people, when Moses consulted God as respecting a matter of importance, and pronounced by revelation that which was just and right;
for the discussion, being openly moved before them all, must have given them encouragement, at least to imitate these women.
3. Our father died in the wilderness. The plea they allege is no contemptible one, i.e., that their father died after God had called His people to the immediate possession of the promised land; for, if the question had been carried back to an earlier period, it might have originated many quarrels. This restriction with respect to time, therefore, aided their cause. In the second place, they plead that their father had committed no crime whereby he might have been excepted from the general allotment of the land; for in the conspiracy of Dathan and Abiram, they include by synecdoche, in my opinion, the other sins, whose punishment affected the posterity of the criminals. His private sin is, therefore, contrasted with public ignominy; for so I interpret what they say of his having “died in his own sin.” And surely it is mere childish nonsense which the Jews 87 affirm of his having been the man who gathered sticks on the Sabbath-day, or one of the number of those who were slain by the bite of the serpents; and it is unnatural, too, to refer it to the curse under which the whole human race is laid. They distinguish, then, his private sin from any public crime, which would have caused him to deserve to be disinherited, lest the condition of their father should be worse than that of any other person. At the same time, they hold fast to the principle which is dictated to us by the common feelings of religion, that death, as being the curse of God, is the wages of sin.
5. And Moses brought their cause before the Lord. It is probable either that there was a difference of opinion, or that the minds of the judges were in doubt, as respecting an obscure and uncertain point. At any rate, it was expedient that the law should be laid down by God, lest any future controversy should arise; for, if a sentence had been pronounced by human judgment on the matter before them, the obstinacy of many would not perhaps have been sufficiently set at rest. It is worth while to remark the pious modesty of Moses, who was not ashamed to confess his ignorance, until he had been instructed by the mouth of God. Although he had promulgated the law forty years before, still he was always ready to learn. Besides, there is no doubt but that God impelled him to inquire of Himself, whenever any serious matters were in question, until his doctrine was absolutely perfect. And, although God does not now deliver from heaven what is to be done, nevertheless rulers are reminded that they ought to have recourse to God in points of perplexity, in order that He may instruct them by the Spirit of wisdom; and assuredly they will not be without this, if they ask Him; since he is no less ready to listen to them, than He here shewed Himself to be to Moses.
8. And thou shalt speak to the children of Israel. This question was the occasion of the delivery of a law, which was to be a perpetual and general rule as to the right of inheritance. But, although God prefers the daughters to all other relatives, when there is no male issue, still, with this single exception of the first degree, He admits none but males to the succession, and thus preserves the usual order. And surely it would be very unjust to exclude a man’s (natural) heirs on account of their sex; but when it became necessary to pass from his own children to other kindred, the prerogative of the male line began to be established. I speak of the land of Canaan, in which not only the name of Abraham but also that of the twelve tribes was to be preserved, in order that the memory (of God’s blessing) 88 might be more distinct and unclouded.
NUMBERS 36
<043601>Numbers 36:1-13
1. And the chief fathers of the families of the children of Gilead, the son of Machir, the son of Manasseh, of the families of the sons of Joseph, came near, and spake before Moses, and before the princes, the chief fathers of the children of Israel. | 1. Accesserunt vero principes patrum e familia filiorum Gilad filii Machir, filii Manasse de familiis filiorum Joseph, et loquuti sunt coram Mose, et cotare prineipibus capitibus patrum filiorum Israel: |
2. And they said, The Lord commanded my lord to give the land for an inheritance by lot to the children of Israel: and my lord was commanded by the Lord to give the inheritance of Zelophehad our brother unto his daughters. | 2. Ac dixerunt, Domino meo praecepit Jehova ut daret terram in possessionem sorte filiis Israel, etiam domino meo praeceptum est a Jehova ut daret possessionem Salphaad fratris nostri filiabus ejus. |
3. And if they be married to any of the sons of the other tribes of the children of Israel, then shall their inheritance be taken from the inheritance of our fathers, and shall be put to the inheritance of the tribe whereunto they are received: so shall it be taken from the lot of our inheritance. | 3. Quae si alicui de filiis aliarum tribuum filiorum Israel dentur in uxores, minuetur haereditas earum ah haereditate patrum nostrorum, addeturque haereditati tribus quibus nupserunt, et de sorte haereditatis nostrae minuetur. |
4. And when the jubilee of the children of Israel shall be, then shall their inheritance be put unto the inheritance of the tribe whereunto they are received; so shall their inheritance be taken away from the inheritance of the tribe of our fathers. | 4. Quumque fuerit jubilams fillis Israel, addetur haereditas earum haereditati tribus quibus nupserint: atque de haereditate tribus patrum nostrorum detrahetur haereditas earum. |
5. And Moses commanded the children of Israel according to the word of the Lord, saying, The tribe of the sons of Joseph hath said well. | 5. Princepit itaque Moses filiis Israel juxta sermonem Jehovae, dicendo, Rectum tribus filiorum Joseph loquitur. |
6. This is the thing which the Lord doth command concerning the daughters of Zelophehad, saying, Let them marry to whom they think best: only to the family of the tribe of their father shall they marry: | 6. Hoc est quod praecepit Jehova de filiabus Salphaad, dicendo, Ut placebit illis, sint in uxores, veruntamen familiae tribus patris sui sint in uxores. |
7. So shall not the inheritance of the children of Israel remove from tribe to tribe; for every one of the children of Israel shall keep himself to the inheritance of the tribe of his fathers. | 7. Ne transferatur haereditas filiorum Israel de tribu ad tribum: nam filii Israel singuli adhaerebunt haereditatibus patrum suorum. |
8. And every daughter that possesseth an inheritance in any tribe of the children of Israel, shall be wife unto one of the family of the tribe of her father, that the children of Israel may enjoy every man the inheritance of his fathers. | 8. Et omnis filia quae possederit haereditatem de tribubus filiorum Israel, uni de familia tribus patris sui erit in uxorem, ut possideant filii Israel singuli haereditatem patrum suorum: |
9. Neither shall the inheritance remove from one tribe to another tribe; but every one of the tribes of the children of Israel shall keep himself to his own inheritance. | 9. Ne transferatur possessio de tribu ad tribum aliam: sed singuli ex tribubus filiorum Israel haereditati sum adhaarebunt. |
10. Even as the Lord commanded Moses, so did the daughters of Zelophehad: | 10. Quemadmodum praeceperat Jehova Mosi sic fecerunt filiea Salphaad. |
11. For Mahlah, Tirzah, and Hoglah, and Milcah, and Noah, the daughters of Zelophehad, were married unto their father’s brothers’ sons. | 11. Nam Mahalah, Thirsah, et Hoglah, et Milcah, et Noah, filiae Salphaad, filiis patruorum suorum fuerunt in uxores: |
12. And they were married into the families of the sons of Manasseh the son of Joseph; and their inheritance remained in the tribe of the family of their father. | 12. His qui erant de familia filiorum Manasse filii Joseph fuerunt in uxores, fuitque haereditas earum tribui familiaepatris earum. |
13. These are the commandments and the judgments which the Lord commanded, by the hand of Moses, unto the children of Israel in the plains of Moab, by Jordan near Jericho. | 13. Ista aunt praecepta et judicia quae princepit Jehova per manum Mosis filiis Israel in campestribus Moab juxta Jordanem Jericho. |
1. And the chief fathers of the families. It might appear strange that God had given an imperfect law with reference to succession, as if what will be now stated had not occurred to His mind until Moses was reminded by the chief men of the families (of Machir,) 89 that it was unjust that the inheritances should be alienated, which would have been the case if the daughters of Zelophehad had married into other tribes, whereas their portion had fallen in the lot of the tribe of Manasseh. For whatever fell into the hands of those of another tribe, was a diminution of that lot. As, therefore, God had lately made provision for preserving the rights of individuals, He now treats of the general advantage or loss. What, then, can be the meaning of the objection, that God only half considered what was right? In my opinion, He so arranged His replies, that only when inquired of He assigned to each one his rights. The daughters of Zelophehad come, and demand justice of Moses and the elders, and God complies with their prayers. Now the heads of the tribe come, and agitate the question respecting the loss they would incur by the alienation of the inheritances; and it is then provided that other tribes should not be enriched by their loss. In short, whereas God might have spontaneously anticipated this, He preferred to grant it at the request of those who asked nothing but what was just and equitable. For it cannot be said that in this case it happened, as it often does, that, whilst every one pertinaciously maintains his own cause, and is eager to advance his own interests, one question arises out of another; for, when God has taken cognizance of the case, He pronounces that both parties only demanded what was right. It follows, therefore, that God designedly withheld His decisions until they naturally arose out of the circumstances of the case. It is a common saying that the law makes no provision for those things which rarely occur. 90 Thus it would have been commonly supposed that this law was superfluous; and especially it would have detracted somewhat from the authority of his teaching, if Moses had treated of this trifling matter, had not circumstances led to it. In fine, God allowed Himself to be interrogated familiarly with respect to doubtful points of no primary importance, in order that posterity might recognize His reply as a proof of His fatherly indulgence. Meanwhile, let us bear in mind that if heavenly things are the subject of as much anxiety to us, as earthly things were to the children of Manasseh, the rule that we should observe will always be made clear to us.
2. And they said, The Lord commanded my lord. They here allege a kind of discrepancy, in that the tribes had had the land allotted to them agreeably to God’s command, but now their lots would be thrown into confusion, when the inheritance should pass over to another tribe. They assume it, however, to be an acknowledged impossibility, that God should be inconsistent with Himself: hence it was necessary that an interpretation should be delivered in order to remove the legal contradiction (ἀντινομίαν) The Law of God, say they, which ought to remain inviolable, enjoins that the land should be distxibuted by lot; how, then, will it accord that women should carry elsewhere the inheritance of their own tribe? Thus, in seeking a remedy for this evil, they submit themselves to God’s governance, and reverently accept what He had prescribed. And further, they enlarge upon the absurdity which would arisen from hence; viz., that in the fiftieth year, when they were to return to their original lots, so much would be withdrawn from the portion of the tribe of Manasseh as the daughters of Zelophehad had taken away with them. Reasonably, therefore, do they demand that a decree should be given to reconcile the two former laws, which otherwise appeared to be at variance with each other.
5. And Moses commanded the children of Israel. The account here given is not identical with the previous one, that Moses referred the matter to God; yet the same thing is more briefly stated, viz., that Moses answered the people out of the mouth of God, from whence we infer that God was consulted by him. Moreover, God not only decides in favor of the children of Manasseh, but approves of their appeal, in that they were contented with their allotment, and claim for themselves what could not be alienated without the violation of the Divine decree. From this particular occasion, a general law is laid down, that no woman to whom an inheritance had fallen, was to marry out of her tribe, because she would defraud her own relatives of her marriage portion. In this way, however, a free permission to marry was accorded to females, provided they renounced their paternal inheritance. The words, indeed, seem to be of wider application, i e., that no man should marry a wife, except of his own kindred; but the meaning of the law is to be sought from the cause which led to its enactment. Moreover, there is no doubt but that promiscuous marriages are here forbidden, in so far as they confound the order of hereditary rights.
NUMBERS 31
<043101>Numbers 31:1-54
1. And the Lord spake unto Moses, saying, | 1. Et loquutus est Jehova ad Mosen, dicendo: |
2. Avenge the children of Israel of the Midianites: afterwards shalt thou be gathered unto thy people. | 2. Ulciscere ultionem filiorum Israel de Madianitis, postea aggregaberis ad populos tuos. |
3. And Moses spake unto the people, saying, Arm some of yourselves unto the war, and let them go against the Midianites, and avenge the Lord of Midian. | 3. Loquutus est itaque Moses ad populum, dicendo, Accingant se ex vobis viri ad bellum, et sint contra Madian, ut dent ultionem Jehovae. |
4. Of every tribe a thousand, throughout all the tribes of Israel, shall ye send to the war. | 4. Mille de singulis tribubus, de omnibus tribubus Israel mittetis ad bellum. |
5. So there were delivered out of the thousands of Israel, a thousand of every tribe, twelve thousand armed for war. | 5. Et traditi sunt ex millibus Israel mille per singulas tribus, duodecim millia accineti ad militiam. |
6. And Moses sent them to the war, a thousand of every tribe, them and Phinehas the son of Eleazar the priest, to the war, with the holy instruments, and the trumpets to blow in his hand. | 6. Quos misit Moses, mille de singulis tribubus ad bellum: misit, inquam, illos et Phinees filium Eleazar sacerdotis ad bellum, et vasa sancta, et tubae clangoris erant in manu ejus. |
7. And they warred against the Midianites, as the Lord commanded Moses; and they slew all the males. | 7. Et pugnaverunt contra Madian, quemadmodum praeceperat Jehova Mosi, et occiderunt omnem masculum. |
8. And they slew the kings of Midian, besides the rest of them that were slain; namely, Evi, and Rekem, and Zur, and Hut, and Reba, five kings of Midian: Balaam also the son of Beor they slew with the sword. | 8. Reges quoque Madian occiderunt cum occisis eorum, Evi et Recem, et Sur, et Hur, et Reba, quinque reges Madian: et Balaam filium Beor occiderunt gladio. |
9. And the children of Israel took all the women of Midian captives, and their little ones, and took the spoil of all their cattle, and all their flocks, and all their goods. | 9. Abduxerunt autem captivas filii Israel uxores Madianitarum, et parvulos eorum, atque omnia jumenta eorum, omniaque pecora eorum, et omnem substantiam corum praedati sunt. |
10. And they burnt all their cities wherein they dwelt, and all their goodly castles with fire. | 10. Omnes quoque urbes eorum per habitationes eorum et omnes, aedes combusserunt igni. |
11. And they took all the spoil, and all the prey, both of men and of beasts. | 11. Tuleruntque crania spolia, et omnem praedam, tam de hominibus quam de jumentis. |
12. And they brought the captives, and the prey, and the spoil, unto Moses, and Eleazar the priest, and unto the congregation of the children of Israel, unto the camp at the plains of Moab, which are by Jordan near Jericho. | 12. Et adduxerunt ad Mosen et Eleazar sacerdotem, et ad congregationem fillerum Israel, captivitatem, et praedam, et spolia ad castra ipsa in campestribus Moab, quae sunt juxta Jordanem Jericho. |
13. And Moses and Eleazar the priest, and all the princes of the congregation, went forth to meet them without the camp. | 13. Egressi sunt ergo Moses et Eleazar sacerdos, et omnes principes congregationis in occursum eorum extra eastra. |
14. And Moses was wroth with the officers of the host, with the captains over thousands, and captains over hundreds, which came from the battle. | 14. Iratusque est Moses contra praefectos exercitus, tribunes et centuriones qui revertebantur de expeditione belli. |
15. And Moses said unto them, Have ye saved all the women alive? | 15. Et dixit els Moses, Reservastisne omnes mulieres? |
16. Behold, these caused the children of Israel, through the counsel of Balaam, to commit trespass against the Lord in the matter of Peor, and there was a plague among the congregation of the Lord. | 16. Ecce, ipsae fuerunt filiis Israel, consilio Balaam ad tradendum in praevaricationem contra Jehovam in negotio Phogor, et fuit plaga in congregatione Jehovae. |
17. Now therefore kill every male among the little ones, and kill every woman that hath known man by lying with him. | 17. Nunc ergo occidite omnes mares in parvulis, et omnem mulierem qum cognoverit virum concubitu masculi, occidite. |
18. But all the women-children, that have not known a man by lying with him, keep alive for yourselves. | 18. Omnes autem parvulas inter mulieres, qum non cognoverint concubitum masculi, servate vivas vobis. |
19. And do ye abide without the Vos vero manete extra castra camp seven days: whosoever hath killed any person, and whosoever hath touched any slain, purify both yourselves and your captives on the third day, and on the seventh day. | 19. Vos vero manete extra castra septem diebus: omnis qui occiderit aliquem, quicunqne item tetigerit occisum, purificabitis vos die tertia et die septima, vos et praeda vestra. |
20. And purify all your raiment, and all that is made of skins, and all work of goats’ hair, and all things made of wood. | 20. Omne quoque vestimentum, et omnem supellectilem pelliceam, et omne opus e pilis caprarum, et omne vas lineum purificabitis. |
21. And Eleazar the priest said unto the men of war which went to the battle, This is the ordinance of the law which the Lord commanded Moses; | 21. Et dixit Eleazar sacerdos admilites qui iverant ad bellum, hoc est statutum legis quod praeceperat Jehova Mosi. |
22. Only the gold, and the silver, the brass, the iron, the tin, and the lead, | 22. Profecto aurum, et argentum, aes, ferrum, stannum, et plumbum, et quiequid ingreditur ignem, transire facietis per ignem, et mundabitur; |
23. Every thing that may abide the fire, ye shall make it go through the fire, and it shall be clean; nevertheless it shall be purified with the water of separation: and all that abideth not the fire ye shall make go through the water. | 23. Veruntamen aqua expiationis purificabitur, quicquid autem non ingreditur ignem, transire facietis per aquam. |
24. And ye shall wash your clothes on the seventh day, and ye shall be clean, and afterward ye shall come into the camp. | 24. Lavabitis praeterea vestimenta vestra die septima, et mundi eritis, et postea intrabitis castra. |
25. And the Lord spalke unto Moses, saying, | 25. Loquutus est deinde Jehova ad Mosen, dicendo: |
26. Take the sum of the prey that was taken, both of man and of beast, thou, and Eleazar the priest, and the chief fathers of the congregation; congregationis. | 26. Cape summam praedm captivitatis, tam de hominibus quam de jumentis, tu et Eleazar sacerdos, et capita patrum |
27. And divide the prey into two parts, between them that took the war upon them, who went out to battle, and between all the congregation; | 27. Et partieris in duas partes praedam, inter bellatores qui egressi sunt ad pugnam, et inter universam congregationem. |
28. And levy a tribute unto the Lord of the men of war which went out to battle: one soul of five hundred, both of the persons, and of the beeves, and of the asses, and of the sheep: | 28. Tollesque censum Jehovae a viris bellatoribus qui egressi sunt ad militiam, unam animam de quingentis, ex hominibus, et ex bobus, et ex asinis, et ex pecudibus. |
29. Take it of their half, and give it unto Eleazar the priest, for an heaveoffering of the l,ord. | 29. De media parte illorum capietis: et dabitis Eleazaro sacerdoti oblationem Jehovae. |
30. And of the children of Israel’s half, thou shalt take one portion of fifty, of the persons, of the beeves, of the asses, and of the flocks, of all manner of beasts, and give them unto the Levites, which keep the charge of the tabernacle of the Lord. | 30. Et de media parte filiorum Israel capies unam portionem ex quinquaginta, ex hominibus, ex bobus, ex asinis, et ex pecoribus, id est ex omni jumento: et dabis illa Levitis custodientibus custodiam tabernaculi Jehovae. |
31. And Moses and Eleazar the priest did as the Lord commanded Moses. | 31. Et fecit Moses et Eleazar sacerdos quemadmodum praeceperat Jehova Mosi. |
32. And the booty, being the rest of the prey which the men of war had caught, was six hundred thousand, and seventy thousand, and five thousand sheep, | 32. Et fuit praeda, residuum scilicet praedae quam praedati sunt milites, ovium sexcenta septuaginta quinque millia, |
33. And threescore and twelve thousand beeves, | 33. Et bovum septuaginta duo milIlia, |
34. And threescore and one thousand asses, | 34. Et asinorum unum et sexaginta millia, |
35. And thirty and two thousand persons in all, of women that had not | 35. Et animarum hominis e mulieribus qum non cognoverant known man by lying with him. coitum masculi: omnium, inquam, animarum, duo et triginta millia. |
36. And the half, which was the portion of them that went out to war, was in number three hundred thousand, and seven and thirty thousand and five hundred sheep: | 36. Fuit autem dimidia pars, portio eorum, qui egressi fuerant ad militiare, numerus ovium trecenta triginta septem millia et quingentae. |
37. And the Lord’s tribute of the sheep was six hundred and threescore and fifteen. | 37. Fuit vero census pro Jehova ex ovibus sexcentae septuagintaquinque. |
38. And the beeves were thirty and six thousand, of which the Lord’s tribute was threescore and twelve. | 38. Et bovum, sex et triginta millia: et census eorum Jehovae, duo et septuaginta. |
39. And the asses, were thirty thousand and five hundred, of which the Lord’s tribute was threescore and one. | 39. Et asinorum triginta millia, et quingenti: census autem eorum Jehovae unus et sexaginta: |
40. And the persons were sixteen thousand, of which the Lord’s tribute was thirty and two persons. | 40. Et animarum hominum sedecim millia: census vero eorum Jehovae, duae et triginta animae. |
41. And Moses gave the tribute, which was the Lord’s heave-offering, unto Eleazar the priest; as the Lord commanded Moses. | 41. Deditque Moses censum oblationis Jehovae ipsi Eleazar sacerdoti, quemadmodum praeceperat Jehova Mosi. |
42. And of the children of Israel’s half, which Moses divided from the men that warred, | 42. Et de dimidia parte filiorum Israel, quam deduxerit Moses a viris que militaverant: |
43. (Now the half that pertained unto the congregation was three hundred thousand, and thirty thousand, and seven thousand and five hundred sheep, | 43. Fuit autem dimidia pars congregationis de ovibus, trecenta et triginta septem millia et quingentae. |
44. And thirty and six thousand beeves, | 44. Et bovum sex et triginta millia. |
45. And thirty thousand asses and five hundred, quingenti. | 45. Et asinorum triginta millia et |
46. And sixteen thousand persons,) | 46. Et animarum hominum sedecim millia. |
47. Even of the children of Israel’s half, Moses took one portion of fifty, both of man and of beast, and gave them unto the Levites, which kept the charge of the tabernacle of the Lord; as the Lord commanded Moses. | 47. De dimidia, inquam, parte filiorum Israel tulit Moses portionem unam e quinquaginta ex hominibus et ex jumentis, et dedit eam Levitis custodientibus custodiam tabernaculi, Jehovae, quemadmodum praeceperat Jehova Mosi. |
48. And the officers which were over thousands of the host, the captains of thousands, and captains of hundreds, came near unto Moses: | 48. Et accesserunt ad, ad Mosen praefecti militum militiae, tribuni et centuriones. |
49. And they said unto Moses, Thy servants have taken the sum of the men of war which are under our charge, and there lackcth not one man of us. | 49. Dixeruntque ad Mosen, Servi tui levarunt (vel, subduxerunt,) summam virorum bellatorum qui sunt in manu nostra, et non defuit in nobis quisquam. |
50. We have therefore brought an oblation for the Lord, what every man hath gotten, of jewels of gold, chains, and bracelets, rings, ear-rings, and tablets, to make an atonement for our souls before the Lord. | 50. Propterea obtulimus oblationem Jehovae quisque quod invenit, vasa aurea, brachiale, et ornamentum manus, annulum in aurem, et subligaculum foemineum, ad expiandum animas nostras coram Jehova. |
51. And Moses and Eleazar the priest took the gold of them, even all wrought jewels. | 51. Et accepit Moses et Eleazar sacerdos aurum ab illis, omnia vasa operis. |
52. And all the gold of the offering that they offered up to the Lord, of the captains of thousands, and of the captains of hundreds, was sixteen thousand seven hundred and fifty shekels. | 52. Fuitque omne aurum oblationis quod obtulerunt Jehovae, sedecim millia, septingenti et quinquaginta sicli, a tribunis et centurionibus. |
53. (For the men of war had taken spoil, every man for himself.) | 53. (Viri namque exereitus praedati fuerant quisque sibi.) |
54. And Moses and Eleazar the priest took the gold of the captains of thousands and of hundreds, and brought it into the tabernacle of the congregation,for a memorial for the children of Israel before the Lord. | 54. Accepit inquam Moses et Eleazar sacerdos aurum a tribunis et centurionibus, et intulit illud in tabernaculum conventionis, in memoriam filiis Israel coram Jehova. |
1. And the Lord spake unto Moses. Amongst the other prerogatives which God conferred upon His Church, this one is celebrated, that He armed the godly “to execute vengeance upon the heathen, — to execute upon them the judgment that is written,” (<19E907>Psalm 149:7-9) and although the Spirit declares that this should happen under the kingdom of Christ, still He refers to ancient examples, one of which, well worthy of remembrance, is here recorded. The Midianites had organized a wicked conspiracy for the destruction of God’s people: and God, in undertaking to punish this cruel act of theirs, gave a striking proof of His paternal favor towards the Israelites; whilst this grace is doubled by His constituting them the ministers of his judgment. This passage, therefore, shews us how anxious God was for the welfare of His elect people, when He so set Himself against their enemies, as if He would make common cause in all respects with them. At the same time we must observe this additional favor towards them, that although the Israelites themselves were not without blame, He still deigned to appoint them as judges of the Midianites. Inasmuch, however, as He everywhere prohibits His people from indulging the lust of vengeance, we must not forget the distinction between men’s vengeance and His own. He would have His servants, by patiently bearing injuries, overcome evil with good; while, at the same time, He by no means abdicates His own power, but still reserves to Himself the right of inflicting punishment. Nay, Paul, desiring to exhort believers to longsuffering, recalls them to the principle, that God takes upon Himself the office of avenging. 91 Since, then, God is at liberty to execute vengeance, not only by Himself, but also by His ministers, as we have already seen, these two things are not inconsistent with each other, that the passions of the godly are laid under restraint by the Word, that they should not, when injured, seek for vengeance, or retaliate the evils they have received, and still that they are the just and legitimate executioners of God’s vengeance, when the sword is put into their hands. It remains, that whosoever is called to this office, should punish crime with honest zeal, as the minister of God, and not as acting in his own private cause. God here intrusted the office of vengeance upon His people, but by no means in order that they might indulge the lust of their nature: for their feeling ought to have been this, that they should have been ready to pardon the Midianites, 92 and still that they should heartily bestir themselves to inflict punishment upon them.
That, whilst God so severely judged the Midianites, he spared the Moabites, was for the sake of Lot, who was the founder of their race. But I have already frequently reminded my readers that, when God’s judgments surpass our understanding, we should, in sober humility, give glory to His secret, and to us incomprehensible, wisdom: for those who, in this respect, seek to know more than is fitting, elevate themselves too high, in order to plunge with head-long audacity into a profound abyss, in which, at length, all their senses must be overwhelmed. Why was He not at liberty to remit the punishment of the Moabites, and at the same time to repay to the Midianites the recompense which was their due? Besides, it was only for a time that he pardoned the Moabites, until their obstinacy should render them inexcusable, after they had not only abused his forbearance, but tyrannically afflicted their brethren, by whom they had been treated with kindness.
Moreover, God desired, whilst Moses was still alive, again to testify by this final act His love towards His people, in order that they might more cheerfully advance to the possession of the promised land: for this was no feeble encouragement, when they saw that God spontaneously put Himself forward to avenge them. At the same time it was expedient for Moses that, at the very moment of his death, he should feel, by a fresh instance, what care God took for the welfare of the people. For he was able joyfully to leave them in God’s keeping, whose hand he had so recently seen put forth to fulfill to the utmost His gracious purposes towards them. To the same effect were the words, “Thou shalt be gathered unto thy people,” which were undoubtedly spoken as a consolation in death. It was also a reason for making haste; for if the dearth of the holy Prophet had been waited for, perhaps the Israelites would not have dared to attack, with arms in their hands, a peaceful nation, from whom there was no peril or inconvenience impending. But so great was the authority of Moses over them, that they were more ready to obey his bidding than that of any other person.
Although it is said indifferently of the reprobate as well as believers, that they are gathered or congregated to their fathers by death, still this expression shews that men are born for immortality; for it would not be appropriate to say this of the brute animals, whose death is their final destruction, inasmuch as they are without the hope of another life.
3. And Moses spake unto the people. There is no doubt but that Moses delivered the commands which he had received from God; although, therefore, it is stated 93 that only ten thousand went forth to the war, yet the facts themselves demonstrate that the number, as well as the mode of warfare, was prescribed by God. And assuredly it would have been inconsiderate of Moses to attack so great a people with so small a band; and thus he would have deservedly incurred the penalty of his rashness, if he had attempted it of his own accord; still, when God’s command had preceded, he happily concluded the matter, which had been properly and rightly undertaken. Nor can it be questioned but that God desired by this test to prove the faith of His people. For, according to human apprehension, it was folly to endanger themselves without cause; and the objection was obvious that it was by no means advisable, when six hundred thousand men were at hand, to restrict to so few the office of waging such a perilous war. Just, therefore, as God afterwards destroyed the great army of the Midianites by only four hundred men under the guidance of Gideon, so also under the hand of Moses He sent forth only a single thousand from every tribe for the destruction of that nation. The tribe of Zebulon alone could have furnished five times as many soldiers as God took from the whole people. Thus, then, they proved their faith, when in reliance on the aid of God alone, they did not hesitate boldly to rush forward against their enemies. And the event itself more fully illustrated God’s grace than as if they had fought with all their forces, for then it would have been believed that the Midianites were overwhelmed by the infinite multitude of men. As, therefore, the people testified their obedience by prompt compliance, so they experienced in the result that there is nothing better than to submit ourselves to God, and to leave the prospect of success so completely in His hand, as that our confidence may depend solely upon him.
Lest either of the tribes should boast itself against the others, they were each of them commanded to give the same number of soldiers. Moreover, Phinehas was sent with them, not so much that he might engage personally with the enemy, or be their General, as that he might rule and control their minds as God’s messenger and interpreter. They were to be kept in the fear of God, and to be elevated to the expectation of victory, and therefore God’s priest was their leader, so that the war might be a holy one; and the same was the object of the silver trumpets, with which, in obedience to the Lw, as we have elsewhere seen, 94 the Levites were accustomed to sound, that it might be manifest that their battles were not fought without the will and authority of heaven. Amongst “the holy instruments,” some commentators, in my opinion rightly, include the Ark of the Covenant.
7. And they warred against the Midianites. It was a signal example of obedience, that 12,000 men did not refuse to engage in a war which was full of danger, when it was reasonable for them to object that it was not right for them to be exposed to butchery, as it were, whilst the people sat idly in the camp, who by their great numbers and with little trouble would have routed and overcome the enemy. It was therefore no common proof of piety, that they obeyed God’s command, and sought for no pretext to cover their cowardice. God, too, shewed by the result that He did not rashly expose His servants to danger; for it is in His power to rescue those whom He takes under His protection, from a hundred deaths. From hence also we are taught that there is no surer means of safety than to follow whither He leads. What Moses afterwards adds, tends to render praise to their perseverance, with one exception, they were right in killing all the males, even to the kings, whom Moses relates to have been slain in the general slaughter; and especially that they inflicted punishment on Balaam, who by his cunning and his snares, had endeavored to destroy the people of God. They were right, too, in spoiling the whole land; nor did they act with less propriety and discretion in razing all the cities and towns, which might have been a temptation to the timid and inactive to take up their abode there; for, as we have seen before, all hindrances were to be taken away, so that the people might advance freely and without incumbrance into the land of Canaan; else, when there was an opportunity of repose, many would have willingly foregone the promised inheritance. Hence the cities were consumed by fire, lest they should afford any hold for those who were willing to stay. Thus far the selected soldiers faithfully performed their duty: in one respect they failed, in that, under the impulse either of avarice or lust, they preserved the women alive: on which point we shall see more presently.
11. And they took all the spoil. It was a sign both of their disinterestedness and modesty, that they brought the booty, which they had taken in the ardor of battle, to Moses and Eleazar; nor was it a mere empty and pompous ceremony, as many boastingly parade the wealth which they desire to keep to themselves; but their intention was, to acquiesce in the determination of Moses as to its distribution. For, when Moses soon afterwards allots half of it to the people, they are so far from rebelling against his decision, that they do not even murmur. It is clear, then, that in this respect they were no less submissive than they had been when, at the outset, they took up arms, and boldly went forth to battle, whilst the rest were quietly reposing out of the reach of the darts.
14. And Moses was wroth with the officers. A successful issue usually obtains pardon for any errors in performance, nay, in a manner covers them, so that they are not taken into account; but, although the army brought with it many causes of congratulation, still Moses does not forbear from severely reproving their single fault. By this example we are taught that, whilst we give praise to virtuous actions, we are not to approve of anything which deserves reprehension. The anger of Moses might appear to us inhumane, when he severely reproves his soldiers because they had not treated the female sex with the greatest cruelty; but it is not our business to canvass the judgments of God, before whose tribunal we must all hereafter stand. Although, therefore, they may be repugnant to our own feelings, still we must rest assured that, even where they may seem to be excessive, He nevertheless tempers the most severe punishments with the most perfect equity; yea, that although He may for a time overlook, or at any rate not so severely punish, the same sin in the Moabites which He sorely avenged upon the Midiantes, there is still a most just cause for this distinction, although it may be hidden in His own breast. It is not our part to murmur against Him, lest He should absolve Himself by condemning our blasphemous audacity and temerity.
The Israelites sinned, in that, when they were only the ministers of God’s vengeance, it rested not in their own discretion to relax any part of it. And this is worthy of observation, that those who are armed with the sword, must not go out of the way on either side one tittle, but faithfully execute whatever God prescribes. By the praise which: is given to the anger of Moses, the imagination of the Stoics is refuted, with whom indifference 95 (ἀπάθεια) is the highest of virtues. But rather are we to labor that all our affections should proceed from a good motive, and that they should be kept under such restraint, that they may contain no ebullition of carnal passion, but that spiritual zeal may preside in them. Moses, however, gives the reason why the women were no more to be spared than the men, viz., because they had prostituted themselves in order to lay deadly snares for the Israelites. As regards the little ones, the same reasoa did not affect them, inasmuch as they were guilty of no crime; yet is it not doubtful but that God justly desired that the very name of this wicked and irrecoverable nation should be utterly blotted out; just as He afterwards gave over to destruction the nations of Canaan, together with their offspring. The question, however, arises by what means the women, who “had not known a man,” were to be distinguished from virgins. The Jews, according to their custom, invent a fable 96 in reply, whereas it is probable that the decision was only come to on the ground of their age.
19. And do ye abide without the camp seven days. We have elsewhere seen, 97 that, if any one had touched a dead body, he was accounted unclean.
Moses, by now extending the ceremony of expiation to lawful homicide, intimates how carefully we ought to abstain from shedding human blood. It was required of the Israelites that they should strenuously advance through the midst of carnage; but, inasmuch as it is in a manner contrary to the order of nature that men should be killed by men, as if they were raging against their own bowels, God would have some vestiges of humanity preserved even in just punishments, so as to put a restraint upon all cruelty in the abstract. Nor is it without cause that Scripture, even in commending heroic bravery, uses this form of expression, that “they have polluted their hands with blood,” who have slain any of their enemies, i.e., in order that we may abhor all acts of homicide, as being repugnant to the preservation of the human race. Although, therefore, the Israelites had slain the Midianites not only justly, but by God’s command, still, lest they should accustom themselves to the indiscriminate shedding of blood, they are commanded to purify themselves on the third and the seventh day, before they returned to the camp, so that their pollution should not infect the people. The reason for purifying the booty was different, viz., because the uncleanness of their vessels indicated how detestable was this people, whose very utensils, until they were purified either by fire or water, defiled every one by the mere touch. Lest, however, the soldiers should refuse to obey, or should comply unwillingly, Eleazar reminds them that nothing more was required of them than the observance of an old injunction. Nor is it to be doubted but that Moses designedly resigned the office of teaching to his nephew, because the interpretation of the law was hereafter to be sought from the mouth of the priest
25. And the Lord spake unto Moses. A most equitable distribution of the booty is here described, in which the law of proportion was so well observed that, whilst the soldiers were not defrauded of the reward of their labor, at the same time some advantage accrued to the rest of the people in whose name the war was carried on. The share of the multitude was indeed small, for the same proportion was awarded to the 12,000 as to the remaining 600,000. But, since the booty had been already won by the soldiers in right of their victory, it ought not to have been a cause of complaint to the people who had not borne arms, that they received an honorary gift, although it might be of little value. And assuredly it would have been a shame that those who remained in the camp should be altogether without any part of the spoil, as if they had been convicted of cowardice, whereas it did not depend on themselves that they had not taken part with their brethren in the conquest of the enemy. For it was from no want of courage that they had escaped the burden and the perils of war, but they had modestly allowed the general glory to be appropriated by a few, because it had so pleased God. But, whilst it was just that some of the fruits of the victory should be communicated to all, so it. was no less right that the fuller and more liberal reward should be received by those who had borne the whole brunt of the war.
It appears to some that David pursued the same rule, when he distributed the spoil equally amongst his followers who had gone down to the battle, and those who had stood by the baggage. (1 Samuel 30:24.) In my opinion, however, what David then decided was very different; for if the portion of those who remained with the baggage had been equal with that of those who were actually engaged, it would have been far more advantageous to remain out of the reach of the weapons. For, when a battle is fought, only a few men out of a large army are generally left with the baggage, and thus half the booty would have accrued to a few idlers. The partition, therefore, which is there mentioned, must have been an equal distribution to each individual; and very justly did David enjoin that those who remained stationed in the camp should have a full share of the spoil, lest 98 the condition of those should be dissimilar who were under the operation of the same rule. But in this case the actual warriors are justly rewarded above those who quietly attended to their own domestic cares.
28. And levy a tribute unto the Lord. God now requires a tribute, or holy oblation, out of the spoil from both parties, but in unequal portions, the people paying ten times more than the soldiers. There was a twofold reason and object for this tribute; for it was not fair that the Levites alone should be sent away empty, as if their condition were worse than that of the rest, because they were occupied in the service of God, and in taking care of the holy things. But the part which He assigns to them, God commands to be offered to Himself, that men may not only regard equity amongst each other, but that religion may stand in the foremost place; for nothing can be more unreasonable than that the rights of men should be maintained inviolate, whilst God himself is overlooked. In order, then, to testify their piety, the offering was enjoined, as if God claimed for Himself the glory of the victory in taking this fiftieth and five-hundredth portion. But, inasmuch as He has no want of anything, having full satisfaction in Himself alone, the Levites are substituted in His stead, that they may receive some reward for their ministry.
Again, we perceive that God dealt more liberally with the soldiers than with the rest of the multitude; nor is this a matter of surprise, for, since He had laid a greater burden upon them, it was just that they should be enriched by more fruits of the victory, for He heaps blessings upon blessings according to His pleasure.
From this distribution we also gather that it depends upon His ordinance that some should be richer than others; for, if there were no such thing as property, there would be no test of justice and integrity.
37. And the Lord’s tribute of the sheep. The greatness of the victory is shewn by the result, since such an abundance of cattle could only have been collected from a wide and populous country. It is probable that it was not very fertile, and consequently only live stock, and not corn and wine, are enumerated as amongst their wealth. Still, we may conjecture that it was famous for pastures, since barren mountains could not have fed so many oxen, and goats, and sheep, and camels; besides, it is most evident, from the number of young women, that the men who were slain were more in number than their conquerors who had been sent to the battle; for suppose they each of them had an unmarried daughter, they would have almost three times outnumbered the 12,000 Israelites. Hence, again, it is manifest that the victory was effected by Divine power. It may, however, seem strange that, although the nation was almost destroyed, nevertheless their posterity existed some little time afterwards, as if new Midianites had been begotten from the ashes of their sires. For it was not a very long time that elapsed between this slaughter and the time of Gideon, when they again dared voluntarily to attack the Israelites, and in reliance on their multitude, to rush into the very heart of Canaan; nay, they had already brought all the neighboring nations into subjection. How this could have happened, since the Scriptures do not inform us, it only remains for us to make the conjecture, that many of them, as is often the case in a season of confusion, fled elsewhere, and soon afterwards returned into the land, which was now unoccupied. For the sudden irruption of the Israelites was like a storm which soon passed away; nor was flight a difficult thing for this unsettled and wandering nation. It might also have been the case, that many immigrants from various quarters flowed into the land, when stripped of its inhabitants; or even that the Israelites, having performed their work but slackly, sounded the recall sooner than they ought, and that God afterwards punished their remissness. At any rate, we are taught by this example that the wicked sprout up like foul and noxious weeds, so that, though often cut down, they soon cover the ground again.
48. And the officers which were over the thousands. We have here an example of signal gratitude, that the leaders of the army, when they saw that none of their men were lost, consecrated their spoils of gold and silver to the Lord. By the offering of the first-fruits, they had already sufficiently testified their piety and obedience; nor, indeed, after they had faithfully complied with God’s command, could anything more have been expected from them; hence does their liberality deserve so much the more praise, when they lay themselves under the obligation of a new and extraordinary vow. At the same time, Moses magnifies God’s special blessing in bringing them all back safely to a man from this great battle. Surely, since their spoils must have been driven from many villages, it was strange that some few of them at least had not been slain in their very passage from one place to another. Hence, therefore, it was more than ever manifest that the war was thus successfully concluded under the guidance of God, who had protected the 12,000 men. Hence the incredible goodness of God towards his people is here celebrated, as well as the pious profession of the officers, when it is expressly stated that, having mustered their forces, they had found them all safe, so that there could be no doubt nor question about the grace of God. In acknowledgment, therefore, of His wondrous power in the preservation of the soldiers, they offer as the price of their redemption whatever gold and silver they had taken among the spoils. Moses records the sum, so that it may more clearly appear that, in the performance of this act of homage, it was no trifling amount of gain that they despised, for its amount is more than 10,500 livres of French money. 99
But what becomes of the soldiers? whilst these vows are being paid for their safety, they quietly enjoy their plunder: for there is an implied comparison here, when Moses, after having praised the centurions and tribunes, presently adds the exception, that “the spoil which each man had taken was his own.” It is, indeed, amazing that the soldiers, as if they had conquered by themselves, and for themselves alone, should have been so ill-conditioned and mean, as not to imitate this laudable example. And, in truth, it often happens, that the multitude indulges its meanness without shame, as well because it is ignorant of what true nobility is, as because the crowd conceals the disgrace. Meanwhile, those in office are reminded to take care, that the higher the dignity may be to which they are called, the more eminent should their virtues be.
51. And Moses and Eleazar the priest took the gold. It was fitting that this should be added, lest any should suppose that Eleazar made a profit by the liberality of others. Moses, therefore, relates, that whatever gold was offered, was faithfully laid up as an ornament for the sanctuary. When it is said, “for a memorial for the children of Israel,” it may be taken either actively or passively; viz., either that the gift may be a monument of their gratitude, or that it might conciliate favor for the people in the eyes of God; as if that offering of expiation brought before God, and represented, all those who thus professed themselves to be preserved by His grace. I prefer the latter sense myself, i.e., that this memorial was set before His eyes, in order that God might hereafter also be favorable to His people.
NUMBERS 32
<043201>Numbers 32:1-42
1. Now the children of Reuben and the children of Gad had a very great multitude of cattle; and when they saw the land of Jazer, and the land of Gilead, that, behold, the place was a place for cattle; | 1. Peculium vero multum erat filiis Ruben, et filiis Gad multum admodum: qui viderunt terram Jaazer et terram Galaad, et ecce, locus ille erat locus peculii. |
2. The children of Gad and the children of Reuben, came and spake unto Moses, and to Eleazar the priest, and unto the princes of the congregation, saying, | 2. Venerunt igitur filii Gad et filii Ruben, et dixerunt ad Mosen et Eleazar sacerdotem, et ad principes congregationis, dicendo: |
3. Ataroth, and Dibon, and Jazer, and Nimrah, and Heshbon, and Elealeh, and Shebam, and Nebo, and Beon, | 3. Ataroth, et Dibon, et Jaazer, et Nimrah, et Heshbon, et Elalech, et Sebam, et Nebo, et Bebon: |
4. Even the country which the Lord smote before the congregation of Israel, is a land for cattle, and thy servants have cattle: | 4. Terra quam percussit Jehova ad congregationem Israel, terra peculii est, et servis tuis est peculium. |
5. Wherefore, said they, if we have found grace in thy sight, let this land be given unto thy servants for a possession, and bring us not over Jordan. ne transire nos facias Jordanem. | 5. Dixerunt, inquam, si invenimus gratiam in oculis tuis, detur terra haec servis tuis in possessionem: ne transire nos facias Jordanem. |
6. And Moses said unto the children of Gad, and to the children of Reuben, Shall your brethren go to war, and shall ye sit here? | 6. Respondit autem Moses filiis Gad, et Ruben, Num fratres vestri ingredientur pugnam, et vos manebitis hic? |
7. And wherefore discourage ye the heart of the children of Israel from going over into the land which the Lord hath given them? | 7. Et quare frangetis cot filiorum Israel, ne transeant ad terram quam dedit eis Jehova? |
8. Thus did your fathers, when I sent them from Kadesh-barnea to see the land. | 8. Sic fecerunt patres vestri quando misi eos de Cadesbarnea ut viderent terram istam. |
9. For when they went up unto the valley of Eshcol, and saw the land, they discouraged the heart of the children of Israel, that they should not go into the land which the Lord had given them. | 9. Ascenderunt namque usque ad vallem Eschol, videruntque terram, postea fregerunt cor filiorum Israel, ne ingrederentur terram quam dederat eis Jehova. |
10. And the Lord’s anger was kindled the same time, and he sware, saying, | 10. Unde irata excandescentia Jehovae in die illa, juravit dicendo: |
11. Surely none of the men that came up out of Egypt, from twenty years old and upward, shall see the land which I sware unto Abraham, unto Isaac, and unto Jacob, because they have not wholly followed me: | 11. Si videbunt homines qui ascenderunt ex AEgypto, a filio viginti armorum et supra, terram de qua juravi Abraham, Isaac et Jacob: quia non compleverunt ire post me: |
12. Save Caleb the son of Jephunneh the Kenezite, and Joshua the son of Nun: for they have wholly followed the Lord. | 12. Praeter Caleb filium Jephune Cenezaeum, et Josue filium Nun, quia compleverunt ire post Jehovam. |
13. And the Lord’s anger was kindled against Israel, and he made them wander in the wilderness forty years, until all the generation that had done evil in the sight of the Lord was consumed. | 13. Et irata est excandescentia Jehovae in Israelem, vagarique fecit eos in deserto quadraginta annis, donec consumeretur tota ilia generatio quae fecerat malum in oculis Jehovah. |
14. And, behold, ye are risen up in your fathers’ stead, an increase of sinful men, to augment yet the fierce anger of the Lord toward Israel. | 14. Ecce autem surrexistis pro patribus vestris, accessio hominum sceleratorum, ut adderetis adhuc ad iram excandescentiae Jehovae contra Israelem. |
15. For if ye turn away from after him, he will yet again leave them in the wilderness; and ye shall destroy all this people. | 15. Si aversi fueritis ut non eatis post eum, tum addet adhuc deserere illum ipsum in deserto, et perdetis universum populum hunc. |
16. And they came near unto him, and said, We will build sheepfolds here for our cattle, and cities for our little ones; | 16. Et accesserunt ad eum, ac dixerunt, Caulas pecudum aedificabimus peculio nostro hic, et urbes parvulis nostris: |
17. But we ourselves will go ready armed before the children of Israel, until we have brought them unto their place: and our litttle ones shall dwell in the fenced cities, because of the inhabitants of the land. | 17. Nos vero accincti erimus armis, festinantes ante filios Israel, donec introduxerimus eos ad locum suum: et manebunt parvuli nostri in urbibus munitis propier habitatores terrae. |
18. We will not return unto our houses, until the children of Israel have inherited every man his inheritance: | 18. : Non reverietour ad domos nostras, donec possideant filii Israel quisque haereditatem suam. |
19. For we will not inherit with them on yonder side Jordan, or forward; because our inheritance is fallen to us on this side Jordan eastward. | 19. Non enim haereditatem accipiemus cum eis trans Jordanem et ultra: quod evenerit haereditas nostra nobis citra Jordanem ad Orientem. |
20. And Moses said unto them, If ye will do this thing, if ye will go armed before the Lord to war, | 20. Et dixit illis Moses, Si feceritis hoc, si accinxeritis vos armis coram Jehova ad bellum: |
21. And will go all of you armed over Jordan before the Lord, until he hath driven out his enemies from before him, inimicos suos a facie sua, | 21. Et transierint ex vobis omnes accincti armis ipsum Jordanem ante, Jehovam, donec expulerit |
22. And the land be subdued before the Lord; then afterward ye shall return, and be guiltless before the Lord, and before Israel; and this land shall be your possession before the Lord. | 22. Et subjiciatur terra ilia coram Jehova: postea reveriemini, et eritis absoluti a Jehova, et Israele: eritque terra ista vobis in possessionem coram Jehova. |
23. But if ye will not do so, behold, ye have sinned against the Lord: and be sure your sin will find you out. | 23. Quod si non feceritis ita, ecce, peccastis Jehovae, et perpendite peccatum vestrum quod invenient vos. |
24. Build you cities for your little ones, and folds for your sheep; and do that which hath proceeded out of your mouth. | 24. AEdificate vobis ergo civitates pro parvulis vestris, et caulas ovibus vestris, et quod egressum est ex ore vestro, facietis. |
25. And the children of Gad, and the children of Reuben, spake unto Moses, saying, Thy servants will do as my lord commandeth. | 25. Et dixerunt filii Gad, et filii Reuben ad Mosen, dicendo: Servi tui facient quemadmodum dominus meus praecepit. |
26. Our little ones, our wives, our flocks, and all our cattle, shall be there in the cities of Gilead; | 26. Parvuli nostri, uxores nostrae, pecora nostra, et omnia jumenta erunt ibi in urbibus Galaad. |
27. But thy servants will pass over, every man armed for war, before the Lord to battle, as my lord saith. | 27. Servi autem tui transibunt omnes accincti armis ad militiam coram Jehova ad bellum, quemadmodum dominus meus loquitur. |
28. So concerning them Moses commanded Eleazar the priest, and Joshua the son of Nun, and the chief fathers of the tribes of the children of Israel: | 28. Et praecepit de eis Moses ipsi Eleazar sacerdoti, et Josue filio Nun, et principibus patrum tribuum filiorum Israel: |
29. And Moses said unto them, If the children of Gad, and the children of Reuben, will pass with you over Jordan, every man armed to battle, before the Lord, and the land shall be subdued before you; then ye shall give them the land of Gilead for a possession: | 29. Et dixit illis, Si transierint filii Gad et filii Ruben vobiscum Jordanem, omnes accincti armis ad bellum coram Jehova, et subjecta fuerit terra coram vobis, dabiris eis terram Galaad in possessionem: |
30. But if they will not pass over with you armed, they shall have possessions among you in the land of Canaan. | 30. Quod si non transierint accincti armis vobiscum, tum possessionem habebunt in medic vestri in terra Chenaan. |
31. And the children of Gad, and the children of Reuben, answered, saying, As the Lord hath said unto thy servants, so will we do. | 31. Et responderunt filii Gad et Ruben, dicendo: Quod dixit Jehova servis tuis, sic faciemus. |
32. We will pass over armed before the Lord into the land of Canaan, that the possession of our inheritance on this side Jordan may be ours. | 32. Nos transibimus accincti armis coram Jehova in terram Chenaan, ut vobiscum sit possessic haereditatis nostra citra Jordanem. |
33. And Moses gave unto them, even to the children of Gad, and to the children of Reuben, and unto half the tribe of Manasseh the son of Joseph, the kingdom of Sihon king of the Amorites, and the kingdom of Og king of Bashan, the land, with the cities thereof in the coasts, even the cities of the country round about. | 33. Dedit itaque illis Moses, filiis Gad, et filiis Ruben, et dimidiae tribui Manasse filii Joseph, regnum Sihon regis Amorrhaei, et regnum Og regis Basan, terram cum urbibus suis, cum terminis, urbes terra per circuitum. |
34. And the children of Gad built Dibon, and Ataroth, and Aroer, | 34. Et redificaverunt filii Gad Dibon, et Ataroth, et Aroer, |
35. And Atroth, Shophan, and Jaazer, and Jogbehah, | 35. Et Atroth, Sopham, et Jaazer, et Jogbehal, |
36. And Beth-nimrah, and Bethharan, fenced cities; and folds for sheep. | 36. Et Bethnimrah, et Bethharan, urbes munitas et caulas ovium. |
37. And the children of Reuben built Heshbon, and Elealeh, and Kirjathaim, | 37. Filii vero Ruben aedificaverunt Hesbon, et Eleale, et Ciriathaim, |
38. And Nebo, and Baal-meon, (their names being changed,) and Shibmah: and gave other names unto the cities which they builded. | 38. Et Nebo, et Baalmeon versis nominibus, et Sibmah: et vocaverunt nominibus nomina urbium quas aedificaverant. |
39. And the children of Machir the son of Manasseh went to Gilead, and took it, and dispossessed the Amorite which was in it. | 39. Perrexerunt autem filii Machir, filii Manasse in Galaad, acceperuntque eam, et expulerunt Amorrhaeum qui erat in ca. |
40. And Moses gave Gilead unto Machir the son of Manasseh; and he dwelt therein. | 40. Itaque dedit Moses Galaad ipsi Machir filio Manasse, et habitavit in ea. |
41. And Jair the son of Manasseh went and took the small towns thereof, and called them Havoth-jair. | 41. Jair praeterea filius Manasse prorectus erat, et acceperat vicos eorum, et vocavit eos Havoth-Jair. |
42. And Nobah went and took Kenath, and the villages thereof, and called it Nobah, after his own name. A REPITITION OF THE SAME HISTORY | 42. Nobah similiter profectus erat, et ceperat Cenah et villas ejus: vocavitque eam Nobah secundum nomen suum. |
1. Now the children of Reuben and the children of Gad. In this narrative we behold, as in a glass, that whilst each individual is but too attentive to his own private interests, he forgets what is just and right. Those, indeed, who seek their own advantage, do not reflect that they are doing injury to others; but it is impossible for them to avoid seeking more than is their due, and preferring themselves to others; and thus they sin against that rule of charity, that we should not seek our own. The sons of Gad and Reuben, who had a great quantity of cattle, see a tract of rich and fertile land; self-interest takes possession of them, so that it does not occur to them that they were under an obligation to their brethren not to covet for themselves anything peculiar, or separate from them. Nevertheless, there was a specious pretext for this, whereby their eyes were blinded, viz., that nothing was taken away from the others, but rather that so much addition was made; for by these means the whole country on the other side of Jordan continued to be theirs; and, besides, they were rather relieved of an inconvenience than exposed to a loss; since the progress of their expedition would be less difficult, if the body of persons, who were charged with the cattle, should stay there, and thus should cease to be an incumbrance to the army, which would be in lighter condition for advancing. Their association, however, for the war had been established by God, and bound them by an indissoluble tie not to desert the rest of the people: whilst it was also a solemn duty (religio) imposed upon them not to alter the bounds of the inheritance promised by God. The land of Canaan was assigned to the whole race of Abraham, in which they were to be enclosed, and to inhabit it as a peculiar world, the tribes of Gad and Reuben now transgress those limits, and, at the same time disunite themselves from the body of the Church, as if they desired to be emancipated from God. Hence ought we to be the more on our guard, lest we should go astray after our own lusts. And when Moses says, that they saw, or considered, the land, let us learn to beware lest our eyes, by unlawful looks, should lead us into snares, and blind our minds; and thus that our senses should be so deceived by the envenomed sweetness, as that reason and equity should be utterly overthrown.
The Hebrew word, 100 which we have rendered peculium, signifies not only cattle and herds, but also flocks of sheep. Almost all the Israelites were indeed possessors of cattle; but we gather from the words of Moses, that these two tribes were especially rich in them; perhaps, because the district which they inhabited in Egypt, being more suited for pasture, had invited them to apply themselves more earnestly to that mode of life, which was common to all, and had been handed down to them by their fathers; for it is not probable that they had thus surpassed the rest in this respect, during the course of their march.
2. The children of Gad and the children of Reuben came. Their request was apparently a reasonable one, that, since God had driven out the inhabitants of the land, and its fertility invited them to dwell there, the possession of these empty and deserted fields should not be denied them. Their modesty also was praiseworthy, in that they neither detach themselves from the people, nor seditiously and violently seize upon the places which were so suitable for them; but seek to obtain them by the permission of Moses and the elders, as if they submitted their cause to their decision. But as I have just said, their private interest had so laid hold of their minds, that the main point did not occur to them, viz., that the land of Canaan was set before them all, in order that they might dwell together there separate from heathen nations; and, again, that it was unjust for them not only to enjoy repose, whilst the others were fighting, but also to be settled in an assured and peaceable habitation, while the ten tribes were still advancing to the conquest of the promised land.
6. And Moses said unto the children of Gad. So sharp and severe a reproof shews us the greatness of the wrong: for neither did inconsiderate warmth carry away Moses into such violent anger, nor did he fall into error, so as to deliver his opinion on a point which he did not well understand. He knew, therefore, what the sons of Gad and Reuben asked; and hence he inveighed against them thus vehemently, because they desired to lacerate the body of the Church by this wicked severance. He begins by expostulating with them with regard to their sinful and unreasonable covetousness, in that they sought to indulge in idleness, when their brethren were about to march through a hostile land; for they were possessed of no rightful superiority, so as to throw upon the others all the labors, perils, and burdens of the war. Since, therefore, God had imposed the same condition upon all, 101 it was not right that part of them should be exempted from it, as if by privilege. More severely, however, is their ingratitude and perverseness towards God chastised, than their injustice towards their brethren, whilst he alleges to their reproach, that thus the hearts of the children of Israel would be broken, 102 so that they wouht refuse to obey the call of God.
8. Thus did your fathers. He amplifies their crime by reference to their continued perverseness: for so far is the imitation of ungodly parents from being an excuse for their children, that it rather doubles their guilt. Thus also does Stephen allege against the Jews of his days, their persevering in the sins of their fathers; as if he had cried out against them, that they were “the bad eggs of bad birds.”
“Ye stiff-necked (he says) and uncircumcised in heart and ears, ye do always resist the Holy Ghost: as your fathers did, so do ye.” (Acts 7:51.)
So also the Prophet, when he is exhorting their posterity to obedience, recalls these same circumstances to their memory:
“Harden not your hearts, as in the provocation, and as in the day of temptation in the wilderness, when your fathers tempted me. Forty years long was I grieved with this generation,” etc. (Psalm 95:8-10.)
It is not without cause that Moses now complains that there was no end or limit to their impiety, whilst the sons inherited their fathers’ iniquity, and ceased not to resist God: and, in order that the similarity and affinity of their crime may be more apparent, he reviews their history at some length. He does not, however compare the Reubenites and Gadites to the whole people, but to the ten spies, from whom the sedition arose, because, as far as in them lay, they turned aside the people from the right way. Secondly, he connects with this the punishment which ensued, that, at least, he might inspire them with terror, since it was hardly to be expected that they would amend of their own accord. He reminds them, therefore, that, when God so severely dealt with their fathers, He had given them a signal proof that their descendants would not be unpunished, unless they were teachable and submissive. The expression is remarkable, “Because they fulfilled not after me;” 103 whereby he signifies that there is nothing praiseworthy in the most vigorous course, unless men persevere even to the goal. And, although this had happened forty years ago, still, inasmuch as the vengeance which God had threatened had been before their eyes even to that day, it behoved them to be just as much affected by it, as if they saw the hand of God still stretched forth. For, whenever any died in the desert, so often did God set His seal to His vengeance, lest it should be at any time buried in oblivion. 104 If, then, God had been so wroth with the multitude in general, how much less should the instigators themselves escape?
14. And, behold, ye are risen up in your fathers’ stead. He signifies that, by their evil doings, they were “filling up the measure” of their fathers, as Jesus spoke of the Jews of His own time. In this sense he calls them an addition (accessio,) which word I take to mean a climax (cumulus.) For their translation is a poor one, who render it education, or offspring, or foster-children. With the Hebrews, twbrt, 105 tarbuth, is literally an increase, or multiplication; and thus is applied to usury. This passage, however, requires that it should be explained as a heap, as much as to say that a new body of persons were springing up afresh, who carried impiety to its very height. In a word, he intimates that fuel was added to the fire which was now smouldering, whereby a new flame was excited: for he says that they were furnishing materials for God’s wrath, so that it should burst forth more and more against the whole people.
16. And they came near tinto him, and said. It is probable that they returned after having held a consultation: and now, — when they had considered what they ought to do, before promising what they had not previously thought of, — they assent to the decision of Moses, in accordance with their general opinion. From their reply itself we gather how usefully the severity of Moses had influenced their minds. If he had dealt with them with greater mildness and gentleness, his kindness would perhaps have been received with contempt. It was more profitable, therefore, that their stubborn hearts should be smitten with shame and fear, in order that they might lay aside their rebelliousness. Still, they do not altogether abandon their request, but devise a middle course, whereby, whilst they do not forsake their brethren, they may still occupy the land. They promise, then, to accompany them throughout the whole expedition, and to unite with them in the war; nay, to be the first to undergo danger, and expose themselves to the attacks of the enemy, provided a settled abode should be granted them for their families and their herds. Thus they would be exempt from guilt, since the rest would not be held back by their bad example, nor the strength of the people for carrying on the war be diminished; in one respect only they would have the advantage, that, by depositing their wives and children in a peaceful spot, they would have the opportunity of improving their domestic finances.
20. And Moses said unto them. Moses might seem to err on the side of excessive good-nature, in that he extends the boundaries prescribed by God, in complying with their wish. For, since their inheritance had been promised them in the land of Canaan, they ought to have been contented with that as their abode; nor was it allowable for Moses to make any alteration in the Divine decree. There is also another thing no less inconsistent, that in a point of so much perplexity, Moses does not, as usual, consult God, but gives an immediate answer, which indirectly overthrows the previous ordinance of God. And, in truth, their desire was by no means excusable, since it would have never entered their minds, if they had borne in memory the covenant of God, and had been satisfied with this goodness: since it cannot be but that the flesh should be constantly running riot, unless kept under restraint by the calling of God. But God, who knows how to bring light out of darkness, not only pardoned their error, but takes occasion also to extend His liberality. Thus the land of Bashan, and its neighborhood, were added to the former boundaries. At the same time, however, He shewed on the other hand how much better it would have been for them to have been kept together, so that they might have mutually protected each other, and dwelt securely in their appointed habitation. And, after the lapse of a long period, the Reubenites and Gadites learnt from experience that they had been too hasty in wishing for the land which they obtained; nevertheless, through God’s indulgence, that which might justly have been injurious to them, turned out for their advantage.
We may gather, however, from the result, that Moses was guilty of no rashness in his interference with the ordinance, of God, both because he commands that which he now determines to be ratified and maintained after his death; and when, in the book of Joshua, it is recorded that the several tribes had their inheritance assigned to them, this country beyond Jordan is excepted, as having been granted by Moses to the tribes of Reuben and Gad and half of Manasseh. Hence it is evident that his decision was approved by God. Moreover, since he is there often honored with the title of “servant of God,” we are taught that nothing was done by him in this matter without the authority of God, and the guidance of His Spirit. Neither is it at random that he here so often makes use of God’s name, but rather does he thus imply that whatever he does is suggested by Him.
23. But if ye will not do so. He makes a solemn protestation that they will deal wickedly, if they break their promise:and at the same time denounces punishment against them, as if he were summoning them before the tribunal of God. But, although he speaks conditionally of that particular engagement, whereby the two tribes had voluntarily bound themselves, still we may derive from his words the general doctrine, that, unless we abide by our promises, God will always be the avenger of fraud and treachery. The expression, “Sin will find you out,” is more emphatic than as if he had simply said, You shall not escape God’s hand; for the meaning of it is that vengeance is so connected with sin, that it cannot be severed from it. Thus, in Genesis 4:7, it is said, “Sin lieth at the door,” to lay hold at length of the guilty. For, such is our propensity to sin, that we too often find from experience that we are encouraged to audacity by God’s forbearance, whilst we think that we have escaped, if He makes as though He saw us not for a time.
28. So concerning them Moses commanded. Moses annexes these conditions to his decision, lest, when the Reubenites and their companions had performed their military tasks:, they should be falsely alleged to have passed over Jordan for the purpose of seeking a new home; whilst at the same time, if they should deceive the other tribes, he provided that their cowardice and deceit should not profit them. In short, if they assisted their brethren in pursuance of their agreement, he commands that the territory, which he now grants them, should always remain theirs; but, if they departed from their promise, he would have them forced against their will to participate in the common allotment. For he does not assign them this portion in the midst of Canaan as a reward for their inertness, in case they should stay behind; but signifies that they should be forcibly and authoritatively carried onwards, so as to be subject to their brethren under all circumstances; since it, was not lawful for them to consult their own separate interests.
In laying down rules for the division of the land, as if it were soon to happen, he encourages the minds of all to confidence, so that they should more cheerfully hasten to pass over; as if the victory were not only already in their hands, but that the fruits of it were soon to be enjoyed.
33. And Moses gave unto them. We must understand that Moses gave it in such sort, as that, relying on God’s command, he laid down an inviolable law. For, although it is not expressly stated that God interposed His authority, still His subsequent approbation fully assures us of it. So also, although no mention is made of Eleazar and the elders, still it is certain that they were not passed over, but that they were united with him in the decision; especially since the case had been brought before them by the sons of Gad and Reuben, (ver. 2.) There is only an implied contrast between the old covenant which God had made with Abraham, and this new and special privilege, wherewith He condescended to enrich His people.
At first only the two tribes had been named; half the tribe of Manasseh is now added, inasmuch as the descendants of Machir, and Jair, and Noball, who were all of the family of Manasseh, had seized upon certain cities, and men. The rendering which some give, as if they 106 had obtained these victories after Moses had permitted the Reubenites and Gadites to inhabit this side of Jordan, does not appear to me suitable; but rather the reason is given why that portion is excepted, which came to the sons of Manasseh, viz., because they were not to be defrauded of the lands which they had separately acquired. Nor is it probable, that, when the country beyond Jordan had been given to others, they afterwards made their incursion so as to appropriate what did not belong to them. The order of the narrative does not make this necessary; for it is common with the Hebrews to transpose the order of occurrences, especially when something before omitted is incidentally added to give a reason for what is done. If, however, any should prefer to believe that they were attracted by the advantage that presented itself, I will not pertinaciously contend the point.
But how does it accord that cities are said to be built which were still standing undestroyed? for we have already seen that the people who had taken them, were dwelling in them. I reply that, inasmuch as it seldom happens that cities are taken without the walls being destroyed, it is not unreasonable that the restoration of these should be called building. It was necessary that the cities should be fortified lest the unarmed multitude 107 should be exposed to the assaults of every enemy. To this end they repaired what had been thrown down, and thus in a manner renewed the cities which were a mass of ruins.
A REPITITION OF THE SAME HISTORY
DEUTERONOMY 3
<050312>Deuteronomy 3:12-20
12. And this land, which we possessed at that time, from Aroer, which is by the river Arnon, and half mount Gilead, and the cities thereof, gave I unto the Reubenites, and to the Gadites | 12. Et hanc terram possedimus eo tempore ab Aroer, qum sita erat ad torrentem Arnon: et dimidium montis Galaad, et urbes ejus dedi Rubenitis et Gadiris. |
13. And the rest of Gilead, and all Bashan, being the kingdom of Og, gave I unto the half-tribe of Manasseh; all the region of Argob, with all Bashan, which was called the land of giants. gigantum. | 13. Residuum vero Galaad, et universam Basan regni Og dedi dimidiae tribui Manasse, et omnem regionem Argob, totam Basan qum vocabatur terra gigantum. |
14. Jair the son of Manasseh took all the country of Argob, unto the coasts of Geshuri and Maachathi, and called them after his own name, Bashanhavoth-jair, unto this day. | 14. Jair filius Manasse cepit omnem regionem Argob usque ad terminum Gesuri et Maachathi: et vocavit eas secundum nomen suum Basan Havoth Jair usque ad diem istam. |
15. And I gave Gilead unto Machir. | 15. Porro ipsi Machir dedi Galaad: |
16. And unto the Reubenites, and unto the Gadites, I gave from Gilead even unto the river Arnon, half the valley, and the border, even unto the river Jabbok, which is the border of the children of Ammon; | 16. Rubenitis vero et Gaditis dedi Galaad, usque ad torrentem Arnon, medium torrentis, et terminum: et usque ad Jabboc torrentem terminum filiorum Ammon: |
17. The plain also, and Jordan, and the coast thereof, from Chinnereth even unto the sea of the plain, even the salt sea, under Ashdoth-pisgah eastward. | 17. Et planitiem, et Jordanem, et terminum a Chinnereth usque ad mare planitiei, mare salis, sub effusionibus aquarum collis ad orientem. |
18. And I commanded you at that time, saying, The Lord your God hath given you this land to possess it: ye shall pass over armed before your brethren the children of Israel, all that are meet for the war. | 18. Pracepique vobis co tempore dicendo, Jehova Deus vester dedit vobis terram istam, ut possideatis eam, accineti armis transibitis ante fratres vestros filios Israel, quotquot robusti estis. |
19. But your wives, and your little ones, and your cattle, (for I know that ye have much cattle,) shall abide in your cities which I have given you; | 19. Tantummodo uxores vestrae, et parvuli vestri, et pecudes vestrae (novi quod pecora multa sint vobis) remanebunt in urbibus vestris quas dedi vobis: |
20. Until the Lord have given rest unto your brethren, as well as unto you, and until they also possess the land which the Lord your God hath given them beyond Jordan: and then shall ye return every man unto his possession, which I have given you. | 20. Donec requiem dederit Jehova fratribus vestris sicut vobis, et possideant ipsi etiam terram, quam Jehova Deus vester dat eis trans Jordanem: tunc revertemini singuli ad possessionem suam quam dedi vobis. |
12. And this land, which we possessed at that time. In this passage Moses confirms his decision, that the possession of the country beyond Jordan should be insured to the Reubenites and Gadites, and half the tribe of Manasseh. For, since it had fallen to them exceptionally, the matter might be brought into controversy with posterity. Lest, then, any should disturb them, he again declares that they were the rightful possessors of that district. Moreover, inasmuch as the very gift of it might be called in question, since it was situated outside the bounds of the inheritance promised by God, Moses anticipates this objection also, asserting that God had not in vain given it to be possessed by His people. Hence it follows that the right of inhabiting it was conferred upon them. Lest, then, so unequal a partition should be made a subject of contention, he marks out their boundaries on every side, as though he set up the authority of God as a wall and rampart against any who should presume to invade it.
With reference to the names of the places, the Dead Sea is called the Sea of Salt, and the Lake of Genesera or Gennesareth, Chinnereth. As to the “outpourings of the hill,” translators are not agreed; for some consider Ashdoth-Pisgah to be the proper name of a city. 108 I prefer, however, to take the word “outpourings” (effusionum) appellatively, not for fountains and streams, but for the root (of the hill) where the ground by a gentle descent seems in a manner to pour itself forth. We shall presently see that Pisgah was one of the summits of Mount Abarim.
18. And I commanded you at that time. This address is directed only to those to whom an inheritance was given on the other side of Jordan; but Moses declares that he had introduced an agreement that the two tribes and a half should not enjoy their possession until they had accommpanied their brethren in the subjugation of the land of Canaan. He says, therefore, that he had given them a place, not where they were at once to settle themselves, but where they might deposit their wives and cattle, until the whole people were peaceably established in their land.
DEUTERONOMY 4
“Sauf conduit, et amitie;” safe conduct and friendship. — Fr. ↩
“Ils prennent sur eux les injures qui avoyent este faites devant qu’ils les peussents sentir, n’estans point encore nez, ou estans petits enfans;” they take upon themselves the injuries which had been done before they could feel them, not being yet born, or being but little children. — Fr. ↩
C. found in S’.M. that Rabbi Salomon interpreted the ambiguous word ˚alm, messenger, here, instead of angel; and said that the messenger was Moses. — W. ↩
It is again S.M. who has mentioned this opinion. — W. ↩
Heb. ˚rdb Lat, in via. A.V. “because of the way.” “In often noteth the cause of a thing; as, ‘the Lord’s soul was grieved in (that is, for, or because of) the misery of Israel,’ Judges 10:16; or, according to the like phrase in Zechariah 11:8, their soul ‘loatheth the way,’ both for the longsomeness of it, and for the many wants and troubles they found therein.” — Ainsworth in loco. ↩
A. V., “discouraged;” margin, “or, grieved; Heb. shortened.” rxq, To shorten, to cut short, to cut off, and hence to reap. S.M. says, “Their spirit was shortened, i.e., became impatient; being a species of antithesis to longanimity, or long forbearing.” — W. ↩
A. V., “loatheth.” hxq is likewise to cut off, but is said by the lexicographers to borrow a meaning in this instance from ≈wq to loathe, and be weary of. It would be simpler to say that hxq is the praet. 3d. pers. of ≈wq, and that a feminine verb is required by the subs. wnçpn — W. ↩
Addition in Fr., “sinon qu’ils s’addressent aussi a Aaron;” unless they also address Aaron. ↩
Addition in Fr., “si tost;” so speedily. ↩
C. here is opposed to the great body of the commentators, although he has with him “some of reverent account in the Church,” as Attersoll calls them. Perhaps it may be admissible to include, with Lampe, both views: “Exaltatio serpentis hujus in pertica primo quidem designat exaltationem in cruce, ita tamen ut pertica simul possit emblema gerere praeconii Evangelici, per quod Christus crucifixus mundo innotuit.”— In Johan. 3:14. ↩
hpwsb bhwAta eth-vaheb b’suphah. None of the most ancient translations can be said to be in unison with the present reading of the Hebrew in this clause. The LXX. appear to have read bhz and render it τὴν Ζωὸβ ἐφλόγισε The Chaldee Paraphrast, Onkelos, has ãwsd amy l[, “By the sea of Suph,” i.e., the Red Sea. The Syriac has, “A flame with a whirlwind,” translating hpws instead of treating it as a proper name, and having apparently read some form of bhl instead of bhwAta. The V. has, “Sicut fecit in mari rubro;” our A.V. “What he did in the Red Sea,” but in the Margin, “Vaheb in Suphah.” The translation of S. M. agrees with that in the text of A. F.; but in his notes he says, “Kimchi interprets bhw to be the name of a place, but R. Salomon treats it as equivalent to bhy he gave, and expounds the clause thus, As God gave many signs by the Red Sea, so was He wonderful in his works by the brook Arnon. — W. ↩
A.V. “the brooks” — “the stream of the brooks.” ↩
See Margin A.V. The original word for a well is rab Beer. — W. ↩
“Moyse dit ici qu’ils ont eu cela de commun, que Dieu les a voulu loger;” Moses says here that they had this in common, that God had chosen to give them their dwelling-places. — Fr. ↩
Bochart remarks that all ancient writers are unanimous in supposing Caphthor to be Cappadocia, and the Caphthorim Cappadocians; but he assigns to them that part of Cappadocia only which bordered on Colchis. Phaleg. Book 4, chap. 32:— See C. on Jeremiah 47:4, C. Soc. Edit., vol. 4, p 614. ↩
Addition in Fr., “sans disposer de leur volonte;” without disposing their will. ↩
“Or il appert par la fin que Moyse specifie combien ceste tergiversation est frivole, de dire que Dieu permet sans rien ordonner;” now, it appears by the end which Moses specifies, how frivolous is that subterfuge, to say that God permits without ordaining anything. — Fr. ↩
Par ce mot, que nous avons translate villages, il nous faut aussi entendre les bourgades, et metairies; “ by this word, which we have translated villages, we must also understand the hamlets and farmhouses. — Fr. See marg. A.V. ↩
“Par les enfans d’Israel;” by the children of Israel. — Fr. ↩
“Par Chamos, qu’ils adoroyent comme leur patron;” by Chemosh, whom they worshipped as their patron. — Fr. ↩
µrynw vaniram: A. V., “we have shot at them.” Our translators have regarded ryn, the central syllable of this composite word, as the first future plural of hry be shot or cast; and S. M. has noticed this explanation as more probably right than the one which he has adopted in his text, and which supposes ryn to be a substantive, namely, a lantern. The Chaldee Paraphrast and the V. have regarded this substantive as a metaphor for the ruling power. If it had been a substantive, its place, in ordinary construction, should have been after the verb dba perished, whereas it precedes that verb, which has Heshbon following it, in the proper position for its nominative. — W. ↩
“Elle comprend les biens, l’honneur, le repos, et la reputation;” it comprehends goods, honor, repose, and reputation. — Fr. ↩
Addition in Fr, “sans les bourgades; “ not reckoning the villages. ↩
Herod, Clio, Section 68. ↩
Pliny, 7:16. ↩
Gellius, lib. 3:10. ↩
Homer, I1. lib. 12:381-3, 446-9; lib. 20:286, 7. ↩
Pliny, lib. 7:16. ↩
Fr. “Comme sous l’empire d’Auguste il y avoit un homme haut de dix pieds, et sous l’empire de Claude un un peu moindre;” as under the empire of Augustus there was a man ten feet high, and, under that of Claudius, one somewhat shorter. Pliny, loc. cit., records the exhibition at Rome, by the Emperor Claudius, of an Arab named Gabbara, whose height was nine feet nine inches; and adds, that in the reign of Augustus, there lived two persons, Posio and Secundilla, who were half a foot higher than Gabbara, and who, on account of their wonderful size, were buried in the cemetery of the Sallustian gardens. ↩
“Si ce n’est qu’en prenant a la volee le titre vain de Prophete sans son effet, il separe Dieu de soy-mesme, ou le veust couper par pieces?” unless it be that, laying hold at random of the empty title of Prophet without its essence, he separates God from himself, and would cut him in pieces? — Fr. ↩
“D’un orgueil diabolique; “of diabolical arrogance. — Fr. ↩
A.V. “The rewards of divination;” Ainsworth says, “So Targum Jonathan expoundeth it, The fruits of divination sealed in their hand; and thus Besorah, i.e., good tidings, is used for the reward of good tidings, in 2 Samuel 4:10.” “Non raro Hebraei rem ponunt pro pretio rei; ut Exodus 21:10, humiliatio, i.e., pretium pudicitiae.” — Bonfrerius in Poole. ↩
“Pour predire ceci ou cela;” to predict this or that. — Fr. ↩
A.V. “A Prophet.” See C.’s Comment. in loco, vol. 1, p. 433. ↩
“Les ministres masques;” the masked ministers. — Fr. ↩
“Qui vouloit vendre la grace du sainct Esprit;” who would sell the grace of the Holy Spirit. — Fr. ↩
Addition in Fr., “Plutost que d’en faire nos farceries;” rather than to make our mock at it. ↩
A. V., “Kirjath-huzoth.” Margin “a city of streets.” ↩
“Et que Balaam a este accompagne de gens honorables;” and that Balaam was accompanied by persons of honor.— Fr. ↩
Lat., “medii homines.” Fr., “des nageurs entre deux eaux; “swimmers between two waters. ↩
“The seven stars, or Charles’s wain.” — Ainsworth. “Sed ego quidem cum L. Aelio, et M. Varrone sentio, qui triones rustico certo vocabulo boves appellatos scribunt, quasi quosdam terriones, hoc est, arandae colendaeque terrae idoneos. Itaque hoc sidus, quod a figura posituraque ipsa, quia simile plaustro videtur, antiqui Graecorum, amaxan dixerunt, nostri quoque veteres a bubus junctis septemtriones appellarunt; id est, a septem stellis, ex quibus quasi juncti triones figurantur.” — A. Gell. 2:21. ↩
“Les anciens docteurs.” — Fr. ↩
A.V. “an high place.” Margin, “he went solitary.” “Onkelos explains the word ypç as ydyjy alone; but Kimchi interprets it as jwkg a high place. Rabbi Jehuda expounds is it as rbçn affected with grief; etc.” — S.M. There is a curious error in the Fr., evidently arising from its dictation to an amanuensis, “le mot que j’ay translate Amen,” i.e., “a mont,” as it stands in the Fr. Text. ↩
Addition in Fr.; “comme une pie en cage, ainsi qu’on dit;” like pie in a cage, as they say. ↩
Corn. a Lapide has a curious note on “the death of the righteous,” contrasting the happy deaths of some, whom he deemed righteous, with those of others, whom he counted enemies of the Church. Amongst the latter he refers to Calvin himself. “Calvin, excruciated, according to Beza, by divers diseases, was in addition preyed upon by lice, as Jerome Bolsec, a physician of Lyons, and formerly his disciple, reports in his Life, ch. 22. Hence observe, that those who persecute the Church, were, by God’s just judgment, eaten by worms. Such was the case with Huneric, Herod, Antiochus, the emperors Maximinianus and Arnulphus, and Calvin.” ↩
“Qu’il desireroit d’estre en pare’le condition avecques le peuple d’Israel;” that he desired to be in a like condition with the people of Israel. — Fr. ↩
L’authorite de le faire parler comme il veudroit;” the authority to make him speak whatever he chose. — Fr. ↩
So A. V., after the LXX. and V. Marckius comes to the conclusion that there is no sufficient reason for C.’s proposed alteration of the Hebrew tense, in the latter clauses of the verse; for he thinks that Balaam’s expression in verse 9, “For from the top of the rocks I see him, and from the hills I behold him,” is rather to be understood of a more complete, than of an obscurer view. ↩
So the V., “Non est idolum in Jacob, nec videtur simulachrum in Israel.” ↩
i.e., “That unto them were committed the oracles of God.” ↩
“Inhiare fallaci oraculo.” — Lat. “Q’uil fust comme a la chasse, pour obtenir quelque fausse revelation;” to be, as it were, in chase of some false revelation. — Fr. ↩
A. V., “came upon him.” ↩
“Sa facon de parler a eu une gravite authentique, pour toucher plus au vif ceux qui l’orroyent;” his manner of speaking possessed a genuine grandeur, in order to touch more closely to the quick those that might hear it. — Fr. ↩
“Reconditus oculo;” covered in the eye.— Lat. “Qui a l’oeil couvert;” who has the eye covered. — Fr. ↩
This word has occasioned much discussion among the commentators. A. V. subjoins in the margin: “Heb. who had his eyes shut, but now opened.” Ainsworth says: “Shethum, the original word, is of contrary significance to Sethum, that is, closed or shut up; however, some take it to be of the same meaning, which may then be explained thus, The man who had his eye shut, but now open. And eye is put for eyes, understanding the eyes of his mind opened by the spirit of prophecy; though some of the Hebrews (as Jarchi here observeth) have from hence conjectured that Balaam was blind of one eye!” Dathe, in accordance with the most ancient interpreters, (LXX. Onkelos, and the Syriac,) agrees with the text of A. V. ↩
A. V. “And in the hidden part thou shalt make me to know wisdom.” C.’s exposition in loco appears rather to agree with. A. V. than with his citation in this place. “Some interpret µwtsb, besathum, as if he here declared that God had discovered secret mysteries to him, or things hidden from the human understanding. He seems rather to mean that wisdom had been discovered to his mind in a secret and intimate manner.” See Cal. Soc. edit. of Psalms, vol. 2, pp. 292, 293, and note. ↩
A. V., “falling into a trance, but having his eyes open.” ↩
Ainsworth says: “This seed may be understood, as before, of children; and many waters, of many peoples, as in Revelation 17:15; Isaiah 57:19; <19E407>Psalm 144:7. Or seed may mean corn sown in watery, moist, and fruitful places, to bring forth much increase; as Isaiah 32:20.” C.’s own translation is, after all, equivocal; however, his opinion may incline to the literal meaning of the word seed. ↩
“II fait le chien couchant.” — Fr. ↩
“The commandment of the Lord.” — A. V. ↩
“Of mine own mind.” — A. V. ↩
C. translates ˚x[ya, which A. V. renders, “I will advertise thee,” consulam tibi, I will counsel thee: so also Ainsworth. ↩
“I see him,” etc. — Lat. ↩
A. V., “The rod.” ↩
Dr. Boothroyd has a curious conjecture on this passage. he says, “Most of the ancients, after LXX., give to ytap the signification of chiefs, princes, or the like. They are supposed to have read ytjp But I am persuaded that ytap is the genuine reading, and to be taken here in the same sense as in Jeremiah 48:45, where a very similar passage occurs: and in both places, it is my belief, the word signifies whiskers.” ↩
“The children of Seth, i.e., all men; so the Chaldee.” — Corn. a Lapide in loco. ↩
“So all the paraphrasts,” says Drusius, in Poole’s Syn. See margin A. V., and the gloss in the Geneva Bible. ↩
It will be seen that the A. V. renders the clause interrogatively in the margin, though with a slight difference from the sense of C. ↩
See C. on Daniel, (C. Soc. Edit.,) vol. 2, pp. 316, 317, 318. “Writers on the geography of the Bible entertain remarkably different ideas as to the country or countries intended by this denomination. The most probable opinion seems to us to be that which considers that the Hebrews used it to express, in a general sense, all the coasts and islands of the Mediterranean Sea, so far as known to them.” — Illustr. Corn. in loco. ↩
This deliverance is commemorated by Moses again in Deuteronomy 23:4, 5, 6; but the Fr. reads Joshua for Moses, and refers to Joshua 24:9. ↩
“Comme qui diroit nostre Dame de Laurette, ou de Boulogne, ou de Cleri;” as one might say, our Lady of Loretto, or Bologna, or Cleri. — Fr. ↩
“Les Corinthiens.” — Fr. ↩
A.V., “How long will this people provoke, me?” V. “Usquequo detrahet mihi populus iste?” Ainsworth says, “provoke me, or despite, blaspheme, contemptuously provoke me. So the Apostle expoundeth this word blaspheme, in Romans 2:24, from Isaiah 52:5; and it implieth also a contempt or despising, Proverbs 1:30; 15:5; Isaiah 5:24.” ↩
Added from Fr. ↩
Margin, A.V., “Heb., with my zeal.” ↩
<19A630>Psalm 106:30. A.V., “Then stood up Phinehas, and executed judgment;” in the English Prayer-book, the Chaldee, Syriac, and other versions, “and prayed;” with this, however, C., in his Commentary, does not agree: “Some render the word llp, pillel, to pray, (he says;) but the other rendering, to execute justice, is more in accordance with the context.” — Cal. Sec. Edit., vol. 4, p. 230. ↩
“Car e’est le vray moyen d’honorer sa famille et son sang;” for this is the true way to honor one’s family and blood. — Fr. ↩
“Par l’impiete a laquelle ils l’induisoyent;” by the impiety to which they induced them. — Fr. ↩
In the Lat. these numbers are misprinted, 600,550; in the Fr., 650,300. ↩
On Numbers 1, etc., vol. 3, pp. 437, et seq. Fr. substitutes for the last clause, “pource qu’il n’est point de grande importance;” because it is not of great importance. ↩
“Un mot Hebrieu qui signifie tant banniere, que mas de navire, ou une haute perche;” a Hebrew word which signifies a banner, as well as the mast of a ship, or a high pole. — Fr. ↩
There appears to be an oversight here: see Joshua 17. ↩
Lat., “Quasi lustratos.” Fr. “Comme receus de nouveau;” as it were received anew: — the allusion is, I need hardly say, to the Roman lustrum, or quinquennial census and readjustment of the classes of the people. ↩
Added from Fr. ↩
The Fr. more correctly says, “Ce que nous avons veu ci dessus;” this we have seen above; — the table of prohibited degrees having been considered ante, vol. 3, p. 96, et seq. ↩
This sentence is omitted in the edit. of Geneva, 1563. ↩
S.M. refers to this Rabbinical gloss. R. Sal. Jarchi tells us: “R. Akiba says, that he collected the wood; but R. Simeon says that he was one of those who were contumacious.” — Edit. Breihthaupt, in loco, p. 1243, and notes. ↩
Added from Fr. ↩
Added from Fr. ↩
“De his, quae frequenter fieri solent, non quae raro, leges fieri debent.” 1. 3. et sequentibus ff. de legib.; 1. 3. Digest. si pars haeredit, petatur; 1.28 ff. de judiciis; 1. ea quae 64, de regul. juris. ↩
The reference here, both in Lat. and Ft., is to Romans 13:4, though I presume it ought to be to Romans 12:19, — the former citation being transferred to what follows. ↩
Added in Fr., “s’il les eust voulu laisser impunis:” if He had been willing to leave them unpunished. ↩
“Combien doncques qu’il n’y est rien exprime d’avantage, sinon que, etc.;” although, therefore, nothing more is stated than that, etc. — Fr. ↩
See ante, on Numbers 10:2, vol. 2, p. 104. ↩
“De n’avoir nulle passion;” to be without any passion. — Fr. ↩
“(Eleazar) made them pass before the plate, (i.e., the golden plate engraved like a signet, Exodus 28:36,) and the face of her who was suited for marriage grew yellow as a crocus.” — See R. Sal. Jarchi, in loco. Ed. Breithaupt. p. 1270. ↩
See ante, on Numbers 19:11, vol. 2, p. 42. ↩
The Fr. gives a different turn to the sentence, “veu que tous a la verite guerroyoyent;” seeing that in truth all were alike engaged in the war. ↩
16,750 shekels. C.’s calculations are, as far as I have observed, rarely accurate. The equivalent for the shekel in French money, which he professed to adopt, was somewhat more than 14 sous, or 14-20ths of the franc or livre. See ante, vol. 1, p. 483, and vol. 3, p 416. ↩
hnqm, mikneh. ↩
“Que Dieu les avoit conjoints ensemble, afin que les uns teinssent compagnie aux autres;” that God had united them together, so that they should keep company with each other. — Fr. ↩
See Margin, A.V., ver. 7, “Heb. break.” ↩
See Margin, A. V. Ver. 11. ↩
“Or, il conclud du plus petit au plus grand;” he argues then from the less to the greater, that, etc. — Fr. ↩
twbrt is a noun heemantic, from hbr to increase and multiply. The V. has “incrementa et alumni,” as though the Latin translator thought the first word insufficient to express the whole meaning of the Hebrew noun. — W. ↩
C. translates the verbs in ver. 41 in the pluperfect tense, “Jair, the son of Manasseh, had gone and taken, etc.” ↩
“La troupe des femmes et des petits enfans;” the multitude of women and little children. — Fr. ↩
hgsph tdça A.V. “Ashdoth-Pisgah;” marg., “The springs of Pisgah, or, of the hill.” The LXX. in like manner only substitutes Greek letters for the Hebrew, treating both words as proper names. But when the same words occur at the close of the next chapter, our translators have placed their previous marginal translation in their text, and the LXX. instead of Φασγὰ have τὴν λαξευτήν, as though hgsp were an appellative, from gsp to cut. In construing tdça as a noun, from dça and rendering it effusions, C. followed S.M., as also in putting the hill for Pisgah. Our translators and Luther have agreed in rendering the former word springs, when it occurs in Joshua 10:40, and 12:8; whilst the LXX. and Diodati have treated it as a proper name in both those texts. — W. ↩
