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   Title: Harmony of the Law - Volume 4
   Creator(s): Calvin, John (1509-1564)
   Calvin, Jean (1509-1564) (Alternative)
   Bingham, Charles William (Translator)
   Rights: Public Domain
   LC Call no: BS491
   LC Subjects:

   The Bible

   Works about the Bible
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   COMMENTARIES

   ON

   THE FOUR LAST BOOKS OF MOSES

   ARRANGED

   IN THE FORM OF A HARMONY


   BY JOHN CALVIN



   TRANSLATED FROM THE ORIGINAL LATIN, AND COMPARED WITH THE
   FRENCH EDITION, WITH ANNOTATIONS, ETC.

   BY THE REV. CHARLES WILLIAM BINGHAM, M.A.,

   RECTOR OF MELCOMBE-HORSEY, DORSET, AND FORMERLY FELLOW OF NEW COLLEGE,
   OXFORD



   VOLUME FOURTH



   CHRISTIAN CLASSICS ETHEREAL LIBRARY
   GRAND RAPIDS, MI

   [1]http://www.ccel.org
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   Deuteronomy 1

   Deuteronomy 1:6-8

   6. The Lord our God spoke unto us in Horeb, saying, Ye have dwelt long
   enough in this mount:

   6. Jehova Deus noster loquutus est nobis in Horeb, dicendo: Sat vobis est
   habitasse in monte isto.

   7. Turn you, and take your journey, and go to the mount of the Arnorites,
   and unto all the places nigh thereunto, in the plain, in the hills, and in
   the vale, and in the south, and by the sea-side, to the land of the
   Canaanites, and unto Lebanon, unto the great river, the river Euphrates.

   7. Vertite vos, et proficiscimini, et ite ad montem Amorrhmorum, et ad omnes
   vicinos ejus, in solitudine, in monte, et planitie, et rueridle, et in
   littore marls, terrain Chenanaei a Lebanon usque ad flumen magnum flumen
   Euphraten.

   8. Behold, I have set the land before you: go in and possess the land which
   the Lord. swore unto your fathers, Abraham, Isaac, and Jacob, to give unto
   them, and to their seed after them.

   8. Vide, dedi coram vobis terram, ingredimini, et possidete terram illam
   quam juravit Jehova patribus vestris, Abraham, Isaac et Jacob, se daturum
   eis, et semini eorum post ipsos.

   6. The Lord our God spoke to us in Horeb. In this Second Narration, Moses
   expressly declares that God not only gave them a visible sign, by uplifting
   the cloud, but that He also verbally commanded the people to leave Mount
   Sinai, and to set about the performance of the rest of their journey. God
   says, then, that enough time had been spent in one place; [1] for, before
   they left it, an entire year had passed away there. Although there were
   eleven days’ journey before them before they would arrive at Kadesh-barnea,
   nevertheless, lest anything should delay the people, who were naturally but
   too indolent, tie stimulates them by setting before them the ease with which
   it might be accomplished, telling them that they had but to lift up their
   feet and advance, in order to attain the promised rest.
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   [1] “Et non sans cause;” and not without reason. — Fr.
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   Numbers 9

   Numbers 9:17-23

   17. And when the cloud was taken up from the tabernacle, then after that the
   children of Israel journeyed: and in the place where the cloud abode, there
   the children of Israel pitched their tents.

   17. Quum discederet nubes a tabernaculo, postea proficiscebantur filii
   Israel: atque in loco ubi manebat nubes, illic castrametabantur filii
   Israel.

   18. At the commandment of the Lord the children of Israel journeyed, and at
   the commandment of the Lord they pitched: as long as the cloud abode upon
   the tabernacle they rested in their tents.

   18. Ad os Jehovae proficiscebantur filii Israel, et ad os Jehovae
   castrametabantur: cunctis diebus quibus stabat nubes supra tabernaculum,
   manebant.

   19. And when the cloud tarried long upon the tabernacle many days, then the
   children of Israel kept the charge of the Lord, and journeyed not.

   19. Quum autem moram trahebat nubes supra tabernaculum diebus multis, tunc
   observabant filii Israel custodiam Jehovae, et non proficiscebantur.

   20. And so it was, when the cloud was a few days upon the tabernacle;
   according to the commandment of the Lord they abode in their tents, and
   according to the commandment of the Lord they journeyed.

   20. Quando autem nubes paucis diebus erat super tabernaculum, ad os Jehovae
   manebant, et ad os Jehovae proficiscebantur.

   21. And so it was, when the cloud abode from even unto the morning, and that
   the cloud was taken up in the morning, then they journeyed: whether it was
   by day or by night that the cloud was taken up, they journeyed.

   21. Quando igitur erat nubes a vespera usque mane, ascendebat autem nubes
   mane, tunc proficiscebantur: aut si nocte et die, et postea ascendebat
   nubes, tunc proficiscebantur.

   22. Or whether it were two days, or a month, or a year, that the cloud
   tarried upon the tabernacle, remaining thereon, the children of Israel abode
   in their tents, and journeyed not: but when it was taken up, they journeyed.

   22. Aut duobus diebus, aut mense, aut anno, quando moram trahebat nubes
   super tabernaculum, manendo super illud, in castris manebant filii Israel,
   nec proficiscebantur: si autem illa ascendebat, tunc proficiscebantur.

   23. At the commandment of the Lord they rested in the tents, and at the
   commandment of the Lord they journeyed: they kept the charge of the Lord, at
   the commandment of the Lord by the hand of Moses.

   23. Ad os Jehovae castrametabantur, et ad os Jehovae proficiscebantur:
   custodiam Jehovae servabant ad os Jehovae per manum Mosis.

   17. And when the cloud was taken up from the tabernacle. Moses before
   informed us that the tabernacle was so distinguished by a visible miracle,
   that God made it manifest that He dwelt there: not that He left heaven and
   removed to that earthly house, but in order to be nigh to His people by the
   presence of His power and grace, whenever He was invoked by them. He now
   reports another miracle, that God, by uplifting the cloud, gave a sign, as
   it were, by which He commanded them to strike the camp; and when the cloud
   rested on the tabernacle, it was a sign that they should abide where they
   were. Here, however, a question arises; since it has been already said that,
   immediately after their departure from Egypt, the cloud was like a banner to
   direct the march of the people, it follows that they were not now for the
   first time admonished by its being lifted up to collect their baggage, and
   ordered as it were to advance. The answer is easy, that the people were
   indeed previously directed by the sight of the cloud, as we have seen; but
   that here a new fact is related, viz., that since the tabernacle was set up,
   the cloud, which hitherto was suspended in the air and went before the camp,
   now settled on the sanctuary: for a fresh acquisition of grace is here
   proclaimed by the more certain and conspicuous sign, as if God showed
   himself more closely and familiarly as the leader of the people. Although,
   therefore, the cloud had been the director of their march from its very
   commencement, yet it more fully illustrated the glory of the tabernacle when
   it proceeded from thence.

   18. At the commandment of the Lord. [2] The mouth is here used by metonymy
   for the speech; nor does there appear to me to be so much harshness in the
   Hebraism, but that it may be appropriately retained. But it is asked whether
   God actually spoke or not; for the word mouth is often repeated. It is
   indeed likely that Moses was instructed but once what was meant by the
   removal or remaining of the cloud; yet I doubt not but that the name of
   word, or commandment, was given to the sign, inasmuch as God speaks as much
   to the eyes by outward signs as He does to the ears by His voice. Still,
   from this mode of expression we may gather that the use of signs [3] is
   perverted and nullified, unless they are taken to be visible doctrine, as
   Augustin writes. The repetition, which certainly has no little force, shows
   how worthy this is of observation.

   19. Then the children kept the charge of the Lord. Some, [4] in my opinion,
   extend this too far, thinking that when the cloud tarried, the children of
   Israel, being as it were at leisure, employed themselves in the worship of
   God; but I restrict it rather to that heedfulness which is then praised at
   some length. To keep the charge (custodiam,) then, is equivalent to
   regarding the will of God with the greatest earnestness and care. For, when
   the cloud had begun to rest in any place, the people knew that they were to
   remain there; but if on the next day they were not attentive, the cloud
   might vanish, and thus their neglect and carelessness might deprive them of
   this incomparable advantage.

   To this end it is said immediately afterwards that, If for one day, or more,
   or even for a month, or a year, the cloud stood still, the people was, as it
   were, tied to the spot. The old interpreter [5] has not badly rendered it,
   “The children of Israel were upon the watch;” since day and night they
   anxiously expected the time when God would command them to move forward. The
   last verse of the chapter confirms this sense, where it is again added, that
   “they kept the charge of the Lord at His mouth by the hand of Moses:” whence
   it appears that Moses was God’s interpreter, so that they might set forth on
   their march whenever the cloud being lifted up pointed out to them the way.
   Nor can it be doubted but that it preceded them; so that they might know in
   what direction God would have them proceed, and whither they were to go.
   Moreover, it must be observed that in both respects it is counted worthy of
   praise in the people, that they should either journey, or continue where
   they were, at God’s command. Thus is that absurd activity condemned which
   engages itself in endless work; as if men could only obey God by turmoil.
   Whereas it is sometimes no less a virtue to rest, when it so pleases God.
   [6]
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   [2] “At the mouth of the Lord.” — Lat.

   [3] “Des sacremens.” — Fr. I cannot find that Augustin anywhere uses the
   exact words which C. here attributes to him. In his Tract. in Evang. Johan.,
   80. Section 3, however, he says, “Detrahe verbum, et quid est aqua nisi
   aqua? Accedit verbum ad elementum, et fit sacramentum, etiam ipsum tanquam
   visibile verbum.” (Edit. Bened. vol. 3, part. 2, p. 703.) And again, Contra
   Faustum, lib. 19. cap. 16: “Quid enim sunt aliud quaeque corporalia
   sacramenta, nisi quaedam quasi verba visibiliar? Etc. Vol. 8:32l. Both these
   passages are quoted by C. Inst. 4, 14. Section 6.

   [4] Dathe agrees with Malvenda and other ancient commentators in adopting
   the opinion here rejected by C. “The sense of the passage (he says) is, that
   the Israelites set up the holy tabernacle, and observed the holy rites, if
   they were detained for many days in one place; but if for a short time only,
   the tabernacle was not set up. Whether this was to be the case or not was
   indicated to them by Moses, according to ver. 23.”

   [5] I.e., the Vulgate: “Erant filii Israel in excubiis Domini.”

   [6] “They also serve, who only stand, and wait.” — Milton; Sonnet on his
   blindness.
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   Exodus 40

   Exodus 40:36-38

   36. And when the cloud was taken up from over the tabernacle, the children
   of Israel went onward in all their journeys:

   36. Quum recederet nubes a tabernaculo, proficiscebantur filii Israel in
   cunctis profectionibus suis:

   37. But if the cloud were not taken up, then they journeyed not till the day
   that it was taken up.

   37. Quod si non recederet nubes, non proficiscebantur usque ad diem qua
   recedebat.

   38. For the cloud of the Lord was upon the tabernacle by day, and fire was
   on it by night, in the sight of all the house of Israel, throughout all
   their journeys.

   38. Quia nubes Jehovae erat super tabernaculum interdiu, ignis vero noctu in
   eo, coram oculis totius domus Israel, in cunctis profectionibus eorum.

   38. For the cloud of the Lord was on the tabernacle. Moses more distinctly
   explains what he had said generally respecting the cloud, viz., that by
   night a fiery column appeared, because the cloud would not have been visible
   amidst the darkness. A second explanation is also added, that this did not
   happen once or twice only, but “in all their journeys;” so that they were
   never without a sight of the cloud, which might be a witness of God’s
   presence, whether, being settled on the tabernacle, it commanded them to
   rest, or, by its ascension, gave them the sign for removing the camp. Now,
   the equability of this proceeding, in all the variety of times and marches,
   did not a little conduce to certainty; for, if the cloud had daily
   accomplished the same course, this very regularity would have obscured the
   power’ of God; but when for a whole year it did not move, and then
   frequently proceeded to a new place, and now by its. guidance pointed out a
   longer journey, now a shorter one, by this very diversity the paternal care
   of God, who was never unmindful of His people, more conspicuously manifested
   itself.
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   Numbers 10

   Numbers 10:29-36

   29. And Moses said unto Hobab, the son of Raguel the Midianite, Moses’
   father-in-law, We are journeying unto the place of which the Lord said, I
   will give it you: come thou with us, and we will do thee good; for the Lord
   hath spoken good concerning Israel.

   29. Dixit autem Moses ad Hobab filium Reuel Madianitae soceri sui, Nos
   proficiscimur ad locum de quo dixit Jehova, Illum dabo vobis: veni nobiscum,
   et benefaciemus tibi: quia Jehova loquutus est beneficentiam super Israelem.

   30. And he said unto him, I will not go; but I will depart to mine own land,
   and to my kindred.

   30. Respondit autem ei, Non veniam: sed ad terram meam, et ad natale solum
   meum ibo.

   31. And he said, Leave us not, I pray thee; forasmuch as thou knowest how we
   are to encamp in the wilderness, and thou mayest be to us instead of eyes.

   31. Tunc dixit, Ne derelinquas nos: quia propterea nosti mansiones nostras
   in deserto, et fuisti nobis pro oculis.

   32. And it shall be, if thou go with us, yea, it shall be, that what
   goodness the Lord shall do unto us, the same will we do unto thee.

   32. Quum autem veneris nobiscum, et evenerit nobis bonum illud quod
   benefacturus est Jehova nobis, tum benefaciemus tibi.

   33. And they departed from the mount of the Lord three days’ journey: and
   the ark of the covenant of the Lord went before them in the three days’
   journey, to search out a resting-place for them.

   33. Profecti sunt itaque a monte Jehovae via trium dierum: et arca foederis
   Jehovae proficiscebatur ante eos via trium dierum illorum, ad explorandam
   illis requiem.

   34. And the cloud of the Lord was upon them by day, when they went out of
   the camp.

   34. Et nubes Jehovae erat super eos interdiu, dum proficiscerentur e
   castris.

   35. And it came to pass, when the ark set forward, that Moses said, Rise up,
   Lord, and let thine enemies be scattered; and let them that hate thee flee
   before thee.

   35. Quum autem coepit proficisci arca, dicebat Moses, Surge Jehova, et
   despergantur inimici tui, et fugiant odio habentes te a facie tua:

   36. And when it rested, he said, Return, O Lord, unto the many thousands of
   Israel.

   36. Quando vero requiescebat, dicebat, Revertere Jehova ad decem millia
   millium Israelis.

   29. And Moses said unto Hobab the son of Raguel. Very grossly are those
   mistaken who have supposed Hobab [7] to be Jethro, the father-in-law of
   Moses, whom we have already seen to have returned a few days after he had
   come to see him. Now, old age almost in a state of decrepitude would have
   been but little suited for, or equal to, such difficult labors. Moses was
   now eighty years old, and still far short of the age of his father-in-law.
   But all doubt is removed by the fourth chapter of Judges, where we read that
   the descendants of Hobab were still surviving in the land of Canaan. When,
   therefore, the good old man went home, he left Hobab his son — still in the
   vigor of life, and to whom on account of his neighborhood, the
   desert-country was well known — as a companion for his son-in-law, that
   might be useful to him in the performance of many services. Here, however,
   whether wearied by delay and difficulties, or offended by the malignant and
   perverse spirit of the people, or preferring his home and a stationary life
   to those protracted wanderings, he desired to follow his father. In order,
   however, that we might know that he had not sought his dismissal as a mere
   feint, (as is often the case,) [8] Moses expressly states that he could not
   immediately prevail upon him to stay by his prayers; nay, that he was not
   attracted by the promises whereby Moses endeavored to tempt him, until he
   had been perseveringly entreated. Although the expectation of the promised
   land is set before him, yet, since mention is only made of temporal and
   transient prosperity, it may thence be probably conjectured that he had not
   profited by his advantages as he should. He had seen and heard the tokens of
   God’s awful power when the Law was given; yet Moses urges him to come on by
   no other argument than that he would enjoy the riches of the land. Unless
   perhaps Moses desired to give him some taste of the graciousness and
   fatherly love of God as manifested in the temporal blessing, in order to
   lift up his mind to higher things. Still he merely refers to the promise of
   God, and then engages that he shall share in all their good things.
   Nevertheless, this alone is no trifle, that he should be attracted by no
   uncertain hope, but by the sure enjoyment of those good things which God,
   who cannot lie, had promised: for deceptive allurements often invite men to
   undergo labors, and to encounter perils; but Moses brings forward God, as it
   were, as his surety, inasmuch as tie had promised that He would give the
   people a fertile land, full of an abundance of all good things. At any rate,
   Hobab represents to us, as in a mirror, the innate disposition of the whole
   human race, to long for that which it apprehends by the carnal sense. It is
   natural to prefer our country, however barren and wretched, to other lands
   the most fertile and delightful: thus the Ithaca of Ulysses has passed into
   a proverb. [9] But let me now reprove another fault, viz., that, generally
   speaking, all set their affections on this present life: thus Hobab despises
   the promise of God, and holds fast to the love of his native land.

   31. And he said, Leave us not, I pray thee. Moses perseveres and urges what
   he had just said, that Hobab should be a sharer in the prosperity which God
   had given his people reason to expect. “To this end” (he says) “thou hast
   known all our stations in the desert,” which words commentators do not
   appear to have observed or understood; for they translate them simply, “for
   thou hast known,” as if Moses desired to retain Hobab to be of use to
   himself, whereas there is more than one causal particle here; [10] and thus
   it is literally, “Since, for this cause, thou hast known all our
   resting-places,” etc. Its meaning, then, is as follows, that Hobab was
   ill-advised for his own interest; for he had borne many inconveniences, for
   this reason, that he might at sonic time or other receive his recompense; as
   if it were said, Wherefore hast thou hitherto endured so many inconveniences
   whilst directing our course, unless that thou mightest enjoy with us the
   blessings of our repose? In a word, Moses signifies that the labors of Hobab
   would be vain and fruitless, unless he should endure them a little while
   longer, until, together with the children of Israel, he should enjoy the
   promised inheritance. What is here said, then, does not relate to the
   future, as if Moses had said, Be to us instead of eyes, as thou hast been
   heretofore; but by reminding him that the reward of his labors was at hand,
   he urges and encourages him to proceed.

   33. And they departed from the mount of the Lord. He calls Sinai “the mount
   of the Lord,” because in no other place had God’s glory been so
   conspicuously manifested. This, I admit, it had been called by anticipation
   (kata prolēpsin) before the promulgation of the law; but this name was
   imposed upon it afterwards to inspire eternal reverence for the law. By
   “three days’ journey,” we must understand a continuous march of three days,
   for they did not pitch their tents until they reached the desert of Paran,
   but slept in the. open air. When it is said that the ark went before them in
   the three days’ journey, there is no reference to its distance, as if it was
   sent forward three days ahead; but that it was so placed in their van that,
   when the cloud settled upon it, they halted as at a station prescribed to
   them by God. This was the searching for a resting-place of which he speaks.

   35. And it came to pass, when the ark set forward. Since their journey was
   by no means a peaceful one, but the attack of enemies was constantly to be
   dreaded, it was needful to beseech God that He would go forth as if prepared
   for battle. Thus, too, did Moses support their courage, lest any more
   immediate cause for terror should render them sluggish and inert. It is,
   then, as if he had prayed thus: O Lord, not only show us the way, but open
   it to us also by the power of thy hand in the destruction of the enemies. He
   calls them not the enemies of the people but of God, in order that the
   Israelites might be assured that they fought under His auspices; for thus
   might both a more certain victory be expected, since the righteous God, who
   avenges iniquity, was defending His own cause; and also, it was no slight
   matter of consolation and rejoicing, when the people heard, that whosoever
   should arise to harass them unjustly were also the enemies of God, since He
   will protect his people as the apple of His eye. Therefore has the Prophet
   borrowed this passage, in order to arm the Church with confidence, and to
   maintain it in cheerfulness under the violent assaults of its enemies.
   (Psalm 68:1.) Further, the analogy and similitude between the visible sign,
   and the thing signified, must be observed; for Moses was not so foolish as
   to address the Ark in these words; he only asked God to prove effectually
   that the Ark was a lively image of His power and glory.

   36. And when it rested, he said, Return, O Lord. By thus praying he also
   exhorts the people to be patient, lest the weariness which arose from the
   delay should beget indignation. Otherwise it would have been annoying that
   the time of their journeying should be protracted, so that they would arrive
   the later at their rest. And we see, indeed, how their minds were
   exasperated, as if a slower progress was a kind of disappointment. In order,
   therefore, to correct this impatience, Moses reminds them that their halts
   were advantageous to them, so that God, dwelling at home like the father of
   a family, might manifest His care of them; for the allusion is to men who
   Lake advantage of a time of repose and release from other business, to
   occupy themselves more un-restrainedly in paying attention to their own
   family.
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   [7] So De Lyra, S.M., Fagius, Tostatus, the 70, etc. See note on Exodus
   2:18, ante, [2]vol. 1, p. 54.

   [8] “(Comme il adviendra souventes fois que les hommes font des
   rencheris);” as it will often happen that people want to be pressed to stay.
   — Fr.

   [9] “Comme l’isle en laquelle Ulysses estoit ne, n’estant qu’une poure isle,
   voire quasi semblable a un rocher, est venue en un proverbe;” thus the
   island in which Ulysses was born, being but a poor island, indeed almost
   like a rock, has passed into a proverb. — Fr. See Cicero De Orat., 1:44, and
   De Legg., 2:1.

   [10] כי על-כן. Translated in A. V., Genesis 18:5, for therefore; Judges
   6:22, for because; Jeremiah 38:4, for thus; and here, forasmuch as.
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   Numbers 11

   Numbers 11:1-35

   1. And when the people complained, it displeased the Lord: and the Lord
   heard it; and his anger was kindled; and the fire of the Lord burnt among
   them, and consumed them that were in the uttermost parts of the camp.

   1. Et fuit populus quasi fatiscentes, displicuit in auribus Jehovae. Audivit
   enim Jehova, et iratus est furor ejus, exarsitque ignis ipsius contra eos,
   consumpsitque extremum castrorum.

   2. And the people cried unto Moses; and when Moses prayed unto the Lord, the
   fire was quenched.

   2. Tunc clamavit populus ad Mosen, et oravit Moses Jehovam, et concidit
   ignis.

   3. And he called the name of the place Taberah; because the fire of the Lord
   burnt among them.

   3. Vocavitque nomen illius loci Taberah: quia accensus fuerat in eos ignis
   Jehovae.

   4. And the mixed multitude that was among them fell a lusting; and the
   children of Israel also wept again, and said, Who shall give us flesh to
   eat?

   4. Et collectio quae erat in medio ejus, concupiverunt concupiscentia, et
   aversi sunt: quinetiam fleverunt filii Israel, dicentes, Quis pascet nos
   carnibus?

   5. We remember the fish which we did eat in Egypt freely; the cucumbers, and
   the melons, and the leeks, and the onions, and the garlic:

   5. Recordamur piscium quos comedebamus in AEgypto gratis, cucumerum, et
   peponum, et porrorum, et ceparum et alliorum.

   6. But now our soul is dried away: there is nothing at all, beside this
   manna, before our eyes.

   6. At nunc anima nostra arida est, nec quicquam est nisi man in oculis
   nostris.

   7. And the manna was as coriander seed, and the color thereof as the color
   of bdellium.

   7. Man autem sicut coriandri semen erat, et color ejus sicut color bdellii.

   8. And the people went about, and gathered it, and ground it in mills, or
   beat it in a mortar, and baked it in pans, and made cakes of it: and the
   taste of it was as the taste of fresh oil.

   8. Diffundebant autem se populus, et colligebant, et molebant in mola aut
   terebant in mortario, coquebantque in olla, faciebantque ex eo placentas,
   quarum sapor erat sicut sapor recentis olei:

   9. And when the dew fell upon the camp in the night, the manna fell upon it.

   9. Quum vero descenderat ros super castra, descendebat man super ipsum.

   10. Then Moses heard the people weep throughout their families, every man in
   the door of his tent: and the anger of the Lord was kindled greatly; Moses
   was also displeased.

   10. Audivit itaque Moses populum flentem per familias: quemque ad ostium
   tabernaculi sui: unde iratus est furor Jehovae valde, ipsi quoque Mosi
   displicuit.

   11. And Moses said unto the Lord, Wherefore hast thou afflicted thy servant?
   and wherefore have I not found favor in thy sight, that thou layest the
   burden of all this people upon me?

   11. Et dixit Moses ad Jehovam, Ut quid malefecisti servo tuo? et quare non
   inveni gratiam in oculis tuis, ut imponeres onus universi populi hujus super
   me?

   12. Have I conceived all this people? have I begotten them, that thou
   shouldest say unto me, Carry them in thy bosom (as a nursing-father beareth
   the sucking child) unto the land which thou sworest unto their fathers?

   12. An ego concepi universum populum istum? et an ego genui eum, quod dicis
   mihi, Porta eum in sinu tuo, quemadmodum ferre solet nutritius infantem, in
   terram de qua jurasti patribus ejus?

   13. Whence should I have flesh to give unto all this people? for they weep
   unto me, saying, Give us flesh, that we may eat.

   13. Unde mihi caro ut dem universo populo huic? Flent enim adversum me,
   dicendo, Da nobis carnes, ut comedamus.

   14. I am not able to bear all this people alone, because it is too heavy for
   me.

   14. Non possem ego solus ferre universum populum hunc: quia supra vires meas
   est.

   15. And if thou deal thus with me, kill me, I pray thee, out of hand; if I
   have found favor in thy sight; and let me not see my wretchedness.

   15. Quod si ita tu facis mihi, occide me quaeso occidendo, si inveni gratiam
   in oculis tuis, et ne videam malum meum.

   16. And the Lord said unto Moses, Gather unto me seventy men of the elders
   of Israel, whom thou knowest to be the elders of the people, and officers
   over them; and bring them unto the tabernacle of the congregation, that they
   may stand there with thee.

   16. Tunc dixit Jehova ad Mosen, Congrega mihi septuaginta viros e senioribus
   conventionis, ut adstent ibi tecum.

   17. And I will come down and talk with thee there: and I will take of the
   spirit which is upon thee, and will put it upon them; and they shall bear
   the burden of the people with thee, that thou bear it not thyself alone.

   17. Tunc descendam, et loquar tecum ibi, et separabo de spiritu qui est in
   te, et ponam in eis: ut sustineant tecum onus populi: et non sustineas tu
   solus.

   18. And say thou unto the people, Sanctify yourselves against tomorrow, and
   ye shall eat flesh: (for ye have wept in the ears of the Lord, saying, Who
   shall give us flesh to eat? for it was well with us in Egypt;) therefore the
   Lord will give you flesh, and ye shall eat.

   18. Ad populum autem dices, Sanctificamini in crastinum, et comedetis
   carnes: flevistis enim in auribus Jehovae, dicendo, Quiscomedere faciet nos
   carnes? certe melius erat nobis in AEgypto: dedit enim Jehova vobis carnes,
   et comedetis.

   19. Ye shall not eat one day, nor two days, nor five days, neither ten days,
   nor twenty days:

   19. Non una die comedetis, neque duobus diebus, neque quinque diebus, neque
   decem diebus, neque viginti diebus tantum:

   20. But even a whole month, until it come out at your nostrils, and it be
   loathsome unto you: because that ye have despised the Lord which is among
   you, and have wept before him, saying, Why came we forth out of Egypt?

   20. Sed usque ad mensem dierum, donec egrediatur e naribus vestris, et sit
   vobis in abominationem: propterea quod contempsistis Jehovam, qui est in
   medio vestri, et flevistis coram eo, dicendo, Ut quid egressi sumus ex
   AEgypto?

   21. And Moses said, The people, among whom I am, are six hundred thousand
   footmen; and thou hast said, I will give them flesh, that they may eat a
   whole month.

   21. Et dixit Moses, Sexcentorum millium peditum est populus in cujus medio
   ego sum: et tu dicis, Carnem dabo eis: et comedent mensem dierum.

   22. Shall the flocks and the herds be slain for them, to suffice them? or
   shall all the fish of the sea be gathered together for them, to suffice
   them?

   22. Nunquid oves et boves ingulabuntur eis, et sufficient illis? an omnes
   pisces maris congregabuntur illis, et sufficient eis?

   23. And the Lord said unto Moses, Is the Lord’s hand waxed short? Thou shalt
   see now whether my word shall come to pass unto thee, or not.

   23. Tum dixit Jehova ad Mosen, Nunquid manus Jehovae abbreviabitur? Nunc
   videbis utrum eveniat tibi verbum meum, annon.

   24. And Moses went out, and told the people the words of the Lord, and
   gathered the seventy men of the elders of the people, and set them round
   about the tabernacle.

   24. Egressus est autem Moses, et retulit ad populum verba Jehovae:
   congregavitque septuaginta viros e senioribus populi, quos statuit in
   circuitu tabernaculi.

   25. And the Lord came down in a cloud, and spoke unto him, and took of the
   spirit that was upon him, and gave it unto the seventy elders: and it came
   to pass, that, when the spirit rested upon them, they prophesied, red did
   not cease.

   25. Tunc descendit Jehova in nube, et loquutus est ad eum: et seorsum
   accepit de Spiritu qui erat super eum, posuitque super septuaginta viros
   seniores: et fuit ut requiescente in eis Spiritu prophetaverint: et non
   addiderunt.

   26. But there remained two of the men in the camp, the name of the one was
   Eldad, and the name of the other Medad: and the spirit rested Upon them,
   (and they were of them that were written, but went not out unto the
   tabernacle,) and they prophesied in the camp.

   26. Remanserunt autem duo viri in castris, nomen unius Eldad, et nomen
   alterius Medad: super quos etiam requievit Spiritus (erant vero inter
   scriptos, sed non egressi fuerant ad tabernaculum) et prophetare eoeperunt
   in castris.

   27. And there ran a young man, and told Moses, and said, Eldad and Medad do
   prophesy in the camp.

   27. Et cucurrit puer quidam, et nuntiavit Mosi, dixitque: Eldad et Medad
   prophetant in castris.

   28. And Joshua the son of Nun, the servant of Moses, one of his young men,
   answered and said, My lord Moses, forbid them.

   28. Tunc respondit Jehosua filius Nun minister Mosis ex juvenibus ejus, et
   dixit, Domine mi Moses probibe eos.

   29. And Moses said unto him, Enviest thou for my sake? Would God that all
   the Lord’s people were prophets, and that the Lord would put his Spirit upon
   them!

   29. Cut respondit Moses, Nunquid aemularis tu propter me? et utinam
   universus populus Jehovae prophetae essent! atque ut daret Jehova Spiritum
   suum super eos.

   30. And Moses gat him into the camp, he and the elders of Israel.

   30. Recepit autem se Moses ad castra, ipse et seniores Israel.

   31. And there went forth a wind from the Lord, and brought quails from the
   sea, and let them fall by the camp, as it were a day’s journey on this side,
   and as it were a day’s journey on the other side, round about the camp, and
   as it were two cubits high upon the face of the earth.

   31. Et ventus egressus est a Jehova, adduxitque coturnices e mari, et
   demisit ad castra: quasi itinere diei hinc, et itinere diei illinc, per
   circuitum castrorum, et fere ad duos cubitos per faciem terrae.

   32. And the people stood up all that day, and all that night, and all the
   next day, and they gathered the quails: he that gathered least gathered ten
   homers; and they spread them all abroad for themselves round about the camp.

   32. Tunc surrexit populus toto die illo, et tota nocte, totoque die
   sequenti, et collegerunt sibi coturnices: qui pauciores collegit, collegit
   decem cumulos: et expanderunt sibi expandendo per circuitus castrorum.

   33. And while the flesh was yet between their teeth, ere it was chewed, the
   wrath of the Lord was kin-died against the people; and the Lord smote the
   people with a very great plague.

   33. Caro adhuc erat inter dentes eorum antequam concisa esset: tum furor
   Jehovae exarsit in populum, percussitque Jehova populum plaga magna admodum.

   34. And he called the name of that place Kibroth. hattaavah: because there
   they buried the people that lusted.

   34. Et vocatum est nomen loci illius Cibroth-hathaavah: quia ibi sepelierunt
   populum concupiscentem.

   35. And the people journeyed from Kibroth-hattaavah unto Hazeroth; and abode
   at Hazeroth.

   35. De Cibroth-hathaavah profecti sunt populus in Haseroth, et substiterunt
   in eo loco.

   1. And when the people complained, it displeased the Lord. [11] The
   ambiguous signification of the participle [12] causes the translators to
   twist this passage into a variety of meanings. Since the Hebrew root און,
   aven, is sometimes trouble and labor, sometimes fatigue, sometimes iniquity,
   sometimes falsehood, some translate it, “The people were, as it were,
   complaining or murmuring.” Others (though this seems to be more beside the
   mark) insert the adverb unjustly; as if Moses said, that their complaint was
   unjust, when they expostulated with God. Others render it, “being sick,
   (nauseantes,”) but this savors too much of affectation; others, “lying, or
   dealing treacherously.” Some derive it from the root תואנה, thonah, and thus
   explain it, “seeking occasion,” which I reject as far fetched. To me the
   word fainting (fatiscendi) seems to suit best; for they failed, as if broken
   down with weariness. It is probable that no other crime is alleged against
   them than that, abandoning the desire to proceed, they fell into supineness
   and inactivity, which was to turn their back upon God, and repudiate the
   promised inheritance. This sense will suit very well, and thus the proper
   meaning of the word will be retained. Thus, Ezekiel calls by the name תאנים,
   theunim, those fatigues, whereby men destroy and overwhelm themselves
   through undertaking too much work. Still, I do not deny that, when they lay
   in a state of despondency, they uttered words of reproach against God;
   especially since Moses says that this displeased the ears of God, and not
   His eyes; yet the origin of the evil was, as I have stated, that they
   fainted with weariness, so as to refuse to follow God any further.

   And the Lord heard it. He more plainly declares that the people broke forth
   into open complaints; and it is probable that they even east reproaches upon
   God, as we infer from the heaviness of this punishment. Although some
   understand the word fire metaphorically for vengeance, it is more correct to
   take it simply according to the natural meaning of the word, i.e., that a
   part of the camp burnt with a conflagration sent from God. Still a question
   arises, what was that part or extremity of the camp which the fire seized
   upon? for some think that the punishment began with the leaders themselves,
   whose crime was the more atrocious. Others suppose that the fire raged among
   the common people, from the midst of whom the murmuring arose. But I rather
   conjecture, as in a matter of uncertainty, that God kindled the fire in some
   extreme part, so as to awaken their terror, in order that there might be
   room for pardon; since it is presently added, that tie was content with the
   punishment of a few. It must, however, be remarked, that because the people
   were conscious of their sin, the door was shut against their prayers. Hence
   it is, that they cry to Moses rather than to God; and we may infer that,
   being devoid of repentance and faith, they dreaded to look upon God. This is
   the reward of a bad conscience, to seek for rest in our disquietude, and
   still to fly from God, who alone can allay our trouble and alarm. From the
   fact that God is appeased at the intercession of Moses, we gather that
   temporal punishment is often remitted to the wicked, although they still
   remain exposed to the judgment of God. When he says that the fire of the
   Lord was sunk down, [13] for this is the proper signification of the word
   שקע, shakang, he designates the way in which it was put out, and in which
   God’s mercy openly manifested itself; as also, on the other hand. it is
   called the fire of God, as having been plainly kindled by Him, lest any
   should suppose that it was an accidental conflagration. A name also was
   imposed on the place, which might be a memorial to posterity both of the
   crime and its punishment; for Tabera is a burning, or combustion.

   4. And the mixed multitude that was among them. A new murmuring of the
   people is here recorded: for we gather from many circumstances that this
   relation is different from that which precedes: although, as evil begets
   evil, it is probable that after they had begun to be affected by the disease
   of impatience, they spitefully invented grounds for increased tedium and
   annoyance. Yet there was something monstrous in this madness, that, when
   they had just been so severely chastised, and part of’ the camp was even yet
   almost smoking, and when God was hardly appeased, they should have given way
   to the indulgence of lust, whereby they brought upon themselves a still more
   severe punishment. Unquestionably, when they again provoked God by their
   iniquity, the remains of the fire were still before their eyes; whence it
   appears how greatly they were blinded by their obstinate wickedness. He
   states, indeed, that the murmuring first began among the strangers, or mixed
   multitude, who had mingled themselves with the Israelites, as we have seen
   elsewhere; but he adds that the whole people also were led into imitation of
   their ungodly complainings. Hence we are taught, that the wicked and sinful
   should be avoided, lest they should corrupt us by their bad example; since
   the contagion of vice easily spreads. At the same time also, we are warned,
   that it does not at all avail to excuse us, that others are the instigators
   of our sin; since it by no means profited the Israelites, that they fell
   through the influence of others, inasmuch as it was their own lust; which
   carried them away. In the first place, therefore, we must beware that our
   corrupt desires do not tempt us, and we must put a restraint upon ourselves;
   and then that the profane despisers of God do not add fuel to the fire.

   A question here occurs, whether it is sinful to long for flesh; for if so,
   all our appetites must. likewise be condemned. I answer, that God was not
   wroth because the desire of flesh affected the Israelites; but, first, their
   disobedience displeased Him, because they longed to eat; flesh, as it were,
   against His will, when He would have them content with the manna alone; and
   then their intemperance and violent passion. For this reason Moses says that
   they “lusted a lust,” [14] indicating that they abandoned all self-control,
   so as to go beyond all bounds. In the third place, their ingratitude
   displeased Him, which is here adverted to, but openly condemned in the
   Psalm, where the Prophet reproves them, for that God “had commanded the
   clouds from above, and opened the doors of heaven,” so as to supply them
   with the “corn of heaven,” and the bread “of angels,” (Psalm 78:23-25;) and
   yet, even so they were not restrained from despising so excellent a benefit,
   and abandoning themselves to lawless intemperance. The rule of moderation,
   and of a sober and frugal life, which Paul prescribes, is well known; that
   we should

   “know both how to be full and to be hungry, both to abound and to suffer
   need.” (Philippians 4:12.)

   Well known, too, is his admonition, that we should

   “make not provision for the flesh, to fulfil the lusts thereof.” (Romans
   13:14.)

   All improper longing is, therefore, to be repressed, so that we should
   desire nothing which is not lawful; and, secondly, that our appetites should
   not be excessive. Hence, when he refers elsewhere to this occurrence, (1
   Corinthians 10:6,)he warns us to fear the judgment of God; “to the intent we
   should not lust after evil things,” thus distinguishing wild and
   uncontrolled appetites from such as are moderate and well regulated.

   When they ask, “Who shall give us flesh to eat?” they seek to have it
   elsewhere than from God, who abundantly supplied them with food, though it
   was of a different kind. We see, then, that they rebelled with a brutal and
   blind impetuosity; for necessity was laid upon them by God, that they should
   eat nothing but manna; against this they struggled like fierce and stubborn
   beasts, as if they would make God the servant of their lust.

   5. We remember the fish which we did eat in Egypt. By this comparison with
   the former mode of living, they depreciate the present grace of God: and yet
   they enumerate no delicacies, when they speak of leeks, and onions, and
   garlic. Some, therefore, thus explain it, When such great abundance and
   variety was commonly to be met with, how painful and grievous must it be to
   us to be deprived of greater delicacies! My own opinion is, that these lowly
   people, who had been used to live on humble fare, praised their accustomed
   food, as if they had been the greatest luxuries. Surely rustics and artisans
   value as much their pork and beef, their cheese and curds, their onions and
   cabbage, as most of the rich do their sumptuous fare. Scornfully, therefore,
   do the Israelites magnify things which, in themselves, are but of little
   value, in order the more to stimulate their depraved appetite, already
   sufficiently excited. Still there is no doubt but that those who had been
   accustomed to a diet of herbs and fish, would think themselves happy with
   that kind of food. Moreover, to make the matter more invidious, they say in
   general, that they ate gratis [15] of that, which cost them but little:
   although such a phrase is common in all languages. For even profane writers
   testify that all that sea-shore abounds with fish. [16] The fisheries of the
   Nile also are very productive, and a part: of the wealth of Egypt: whilst
   the country is so well watered, that it produces abundance of vegetables and
   fruits. [17]

   6. But now our soul is dried away. They complain that they are almost wasted
   away with famine and hunger, whilst they are abundantly supplied with manna;
   in the same way as they had just been loudly declaring that they had lived
   in Egypt for a very little money; as if they were affected by a great dearth
   of provisions, when, by the pure liberality of God, a kind of food was
   provided for them, more easy to prepare than any other, and so actually
   prepared without trouble or cost. But such is the malignity and ingratitude
   of men, that they count all God’s bounty for nothing, whilst they are
   brooding over their own importunate lusts. Many in their gluttony consume,
   and bring to naught whatever God bestows upon them: others, in their
   avarice, dry up the fountain of His liberality, which else would be
   inexhaustible. But these, in the midst of their abundance, say that they are
   dry, because insatiable cupidity inflames them, so that God’s blessing,
   however ample, cannot satisfy them. Thus the rain, washing the hard rock,
   wets it not within, neither tempers its dryness by its moisture. Since,
   therefore, a contempt of God’s blessings withers them all, like a hot blast,
   let us learn to assign them their due honor, that they may be supplied to us
   in sufficiency. Thus will be fulfilled in our ease:

   “The righteous shall flourish like the palm-tree: he shall grow like a cedar
   in Lebanon. Those that be planted in the house of the Lord shall flourish in
   the courts of our God. They shall still bring forth fruit in old age; they
   shall be fat and flourishing.”
   (Psalm 92:12-14.)

   For Scripture does not so often declare in vain that God satisfies the
   longing souls, and filleth the hungry with food. They complain that there is
   nothing before their eyes but manna: as if their loathing of this one
   excellent and abundant kind of food was actual famine.

   7. And the manna was as coriander seed. Moses had already adverted to this
   in Exodus 16; [18] but he now repeats it, in order more fully to condemn
   their perverse desire; for what could be more unseemly and intolerable than
   thus to eschew a food delightful both in appearance and taste v. For the
   same reason the Prophet, in Psalm 78, records that men were not satisfied
   with “angels’ food,” and “corn from heaven.” Here, instead of saying that it
   was white, he calls it the color of Bedola, [19] a precious stone, whether a
   pearl, or some other kind. Its very appearance, then, was calculated to give
   them pleasure; and, since without much labor, either by grinding or crushing
   it, they might make it into various sorts of food, and all of a sweet and
   pleasant taste;. the baser was their ingratitude in complaining, as if God
   treated them with but little liberality as to their food.

   10. Then Moses heard the people weep. Wonderful indeed, and almost
   prodigious was the madness of the people, thus all of them to mourn as if
   reduced to the extremity of despair. What would they have done in actual
   famine? what if they had to gnaw bitter roots, almost without any juice in
   them? What if they had had to live on tasteless and unwholesome bread? We
   see, therefore, how by the indulgence of their depraved lusts men make
   themselves wretched in the very midst of prosperity. Let us, then, learn to
   bridle our excessive passions, that we may not bring upon ourselves troubles
   and inconveniences, and all sorts of painful feelings; for if the cause be
   duly weighed, when men afflict themselves with sorrow and lamentation, we
   shall generally find that, whereas the evil might be lightened by endurance,
   its pain is increased by preposterous imaginations. But here a gross
   instance of luxury is set before us, when, in their satiety, they weep as if
   long abstinence threatened them with death. It was an effect of holy and
   praiseworthy zeal, that this great perverseness should displease Moses; but
   he was not without error in carrying it to excess; for he unjustly
   expostulates with God, complaining that He had laid too heavy a burden upon
   him, when tie knew all the time that he was sustained by His power. His
   charge was indeed difficult and laborious; but in that he had experienced
   God’s wondrous aid, whenever he had groaned beneath his burden, there was no
   room for complaint; besides, since he had been dignified by a peculiar
   honor, it was ungrateful to brand with disgrace the good gift of God. He
   reputes it his greatest evil that the charge of governing the people had
   been intrusted to him; whereas all his senses ought rather to have been
   ravished with astonishment, that God had condescended to choose him to be
   the redeemer of His people, and the minister of His wondrous power. This,
   too, was very inconsiderate, to ask whether he had begotten or brought forth
   the people; as if his calling by God did not lay him sufficiently under
   obligation, or as if there were no other ties than those of nature. God,
   indeed, has inspired parents with such love towards their offspring, that
   they willingly undergo incredible troubles on their account; but Moses was
   bound by another kind of piety, for by God’s command he was father of the
   people. Wherefore he ought not to have only regarded nature, but the
   obligation of his office also.

   13. Whence should I have flesh to give to all this people? Justly, indeed,
   does he accuse the people, and deny that he is possessed of flesh wherewith
   to satisfy so great a multitude; but he is wrong in expostulating with God,
   as if he were burdened beyond his strength; for, since God knew that he was
   unequal to so many difficulties, He supported him by the influence of His
   Spirit. But he sinned most grossly in the conclusion of his complaint,
   requesting God to kill him. In these words we see how far even the best of
   God’s servants may be carried, when they give too great indulgence to their
   passions. For it is the longing of despair to seek that we may be removed
   from the world, so that death may bring our troubles to an end. Since the
   impetuosity of his grief hurried away Moses God’s most chosen servant to
   this, what might not happen to us, if impatience should hold dominion over
   our hearts? Let us, then, learn to put a stop to this disease in good time.

   16. And the Lord said unto Moses, Gather unto me seventy men. God complies
   with the request of Moses, by associating with him seventy companions, by
   whose care and assistance he may be relieved from some part of his labor;
   yet not without some signs of indignation, for, by taking from him some
   portion of His Spirit to distribute amongst the others, He inflicts upon him
   that mark of disgrace which he deserved. I know that some [20] regard it
   differently, and think that nothing was taken away from Moses, but that the
   others were endued with new grace, such as Moses had been preeminent for
   possessing alone before. But, since the words expressly declare that God
   will make them partakers of that grace which He will take from Moses
   himself, I by no means admit the truth of this subtle exposition. The
   passage in Genesis 27:36 is quoted, in which it is said, “Hast thou not
   reserved a blessing for me?” but, when God expressly says, “I will separate
   [21] of the Spirit which is upon thee,” there can be no question but that a
   diminution is indicated. For, as long as Moses alone was appointed to rule
   the people, he was so supplied with the necessary gifts of the Spirit, as
   that his ability should not be inferior to the greatness of the labor. God
   now promises that the others shall be his companions in such sort, as that
   He divides His gifts among them all. I have no doubt, then, but that this
   division comprehends punishment in it; and from hence we may gather a useful
   piece of instruction, viz., that the greater the difficulty is which God
   imposes upon any one, the greater is the liberality with which He treats
   him, in order that he may be sufficient for his charge. Thus it is in His
   power to work with equal efficiency by one man, as by a hundred, or a
   thousand; for He has no need of a multitude (of agents,) but, as He pleases,
   He executes His works sometimes without the aid of men, sometimes by their
   hands. In sum, God indirectly reproves the gross ingratitude of Moses,
   whereby he depreciated that marvelous grace which had hitherto shone forth
   in him; and He declares that he shall not be hereafter so great as he was,
   in regard to the excellency he derived from the Spirit; inasmuch as he had
   in a manner thrown away the gifts of the Spirit, by refusing to bear the
   trouble imposed upon him. Our modesty, indeed, is praiseworthy, if through
   consciousness of our own weakness we recoil from arduous charges; but it is
   too absurd for us to withdraw ourselves under this pretext from our duty,
   and, despising the calling of God, to shake off the yoke.

   The word Spirit is here, as frequently elsewhere, applied to the gifts
   themselves; as if He had said, I had deposited with thee gifts sufficing for
   the government of the people; but now, since thou refusest, I will
   distribute his due measure to each of the seventy, so that the grace of the
   Spirit, which dwelt in thee alone, shall be manifestly dispersed among many.
   It is now asked how Moses separated the seventy, whether according to his
   own judgment only, or by the election of the people. It is generally agreed
   that six were chosen from each tribe, and thus that they were seventy-two;
   but that for the sake of brevity two were omitted, as amongst the Romans,
   [22] they spoke of the Centumviri, although they were a hundred and five;
   for they appointed three for each of the thirty-five tribes. Since the
   opinion is probable, I leave it undecided; but at the same time I retain the
   conjecture which I have elsewhere made, [23] viz., that, since the race of
   Abraham had been increased in an incredible manner in two hundred and twenty
   years, lest so astonishing a miracle should ever be forgotten, the seventy
   were elected in accordance with the number of the fathers who had gone down
   into Egypt with Jacob. And, in fact, this seems to have been with them, as
   it were, a sacred number; as recalling to their memory that little band from
   which they had derived their origin. For, before the Law was promulgated,
   Moses was commanded to take with him seventy to accompany him to the mount,
   and to be eye-witnesses of God’s glory. Meanwhile, I do not deny that there
   were two more than the number seventy; but I only point out why God fixed
   upon this number, viz., to equalize the leaders and heads of the people with
   the family of Jacob, which was the source of their race and name. In truth,
   from the fact that, when Hoses went up into Mount Sinai to receive the
   Tables from the hand of God, he took with him seventy officers, we infer
   that the number of those who should excel in honor, was already fixed at
   this, although the charge of governing, which is here spoken of, was not yet
   committed to them. And it is probable that these same persons who had been
   appointed leaders, were called to this new and unwonted office, as the words
   themselves imply. It is indeed certain, that when the Jews returned from the
   Babylonish captivity, because they were not permitted to appoint a king,
   they followed the example here set them in the establishment of their
   Sanhedrim; only this honor was paid to the memory of David and their rings,
   that from their race they chose their seventy rulers in whom the supreme
   power was vested. And this form of government continued down to Herod, [24]
   who abolished the whole council by which he had been condemned, and
   destroyed the lives of them all. Still, I think that he was not impelled to
   commit the massacre only out of vengeance, but also lest the dignity of the
   royal race should be an obstacle to his tyranny.

   It must, however, be observed that, although God promises new grace to the
   seventy men, he would not have them taken indiscriminately from the people
   in general, but expressly commands them to be chosen from the order of the
   elders, and heads of the people, being such as were already possessed of
   authority, and had given proofs of their diligence and virtue. Thus, also,
   now-a-days, when he calls both the pastors of the Church and magistrates to
   their office, although He furnishes them with new gifts, still He would not
   have them raised to their honorable stations promiscuously as they may come
   first, but chooses rather with reference to their spiritual endowments,
   wherewith He distinguishes, and commends those whom He has destined to any
   exalted office. In short, He commands the most fitting to be chosen; but,
   after they have been elected, tie promises that He will add what is wanting.
   For this reason He commands that they should station themselves at the door
   of the tabernacle, that He may there display His grace. Although I think
   that two other reasons were likewise taken into consideration, viz., that
   they might know that the office was intrusted to them by God, and might
   always be mindful of the heavenly tribunal, before which they must be
   accountable: and also that they might be held in additional reverence by the
   very associations of the place, and that the people might submit to them as
   the ministers of God. Now, although God does not at present dwell in a
   visible tabernacle, yet are we reminded by this example that pastors and
   magistrates are not duly ordained, unless they are placed in the presence of
   God; nor rightly inaugurated in their offices, unless when they consecrate
   themselves to God Himself, and when His majesty, on the other hand, acquires
   their reverence. Cyprian [25] twists this passage further, but I know not
   whether on sufficiently firm grounds, to prove that bishops are not to be
   elected, except with the consent of the whole people.

   18. And say thou unto the people, Sanctify yourselves. This is another part
   of the answer, which is given respecting the matter in consideration, viz.,
   that the people should prepare themselves to satiate their greediness.
   Although the word קדש [26] kadesh, signifies to prepare, yet its literal
   meaning seems to be most appropriate here; I have therefore retained the
   word sanctify, which is, however, here used ironically, for Moses does not
   exhort: them to purge themselves from all defilement’s, and piously and
   sincerely to receive the grace of God, but he chastises their profane and
   brutal gluttony. Others translate it simply, as if it were said, Whet your
   teeth, and make ready your bellies: but, in my judgment, there is a reproof
   implied, because they are polluted by a foul and wicked desire, so as to be
   incapable of receiving God’s paternal favor: for “ye shall eat flesh”
   follows, “because your weeping and complaining has reached the ears of
   God;” by which words he signifies that by their importunate cries they had
   provoked God’s anger, so that they should devour none but deadly food. And
   soon afterwards it is stated more clearly that by their insolence they had
   deserved to be destroyed by the bounty of God. For “a whole month,” he says,
   ye shall gormandize, “till it come out of your nostrils, and it be loathsome
   unto you.” Thus he compares them to those guttlers who so overwhelm
   themselves with gluttony, that they are obliged soon afterwards to vomit
   what they have eaten too greedily, or who abominate the taste of their
   superfluous luxuries, as if they were something filthy. This is what is
   meant by to “come out,” or to be blown out, “at the nostrils.” זרא [27]
   tzara, which we have translated abomination, properly means dispersion; but
   Moses indicates by it that they shall vomit, or spit it out, like something
   unfit to be swallowed. If any should object that it is said in Psalm 78:30,
   “They were not yet estranged from their lust:” this is easily solved by
   understanding that their unrestrained gluttony is there rebuked, [28] as if
   he called them guttlers (gurgites,) whom no abundance can suffice to
   satisfy. Therefore the Prophet says, that although they were bursting with
   excess, they were not satiated; but were so inflamed by their boundless
   voracity, that God’s vengeance could alone repress it. But the reason
   alleged for this is especially to be observed, “because they had rejected
   God, who was in the midst of them.” By these words, the excuse of error or
   inadvertency is barred; for if, for the purpose of proving their patience
   God had withdrawn His power, the terror which they conceived at His absence
   might, perhaps, have been excusable; but now, when they knew by sure
   experience that their means of subsistence were supplied by Him, they betray
   their deliberate wickedness by despising His present beneficence. For that
   God was in the midst of them is equivalent to His giving manifest tokens
   both of His infinite power and His paternal favor. These words show us that
   the more immediately God manifests His grace to us, the more inexcusable we
   are, if we disparage it when it is thus liberally offered to us. What
   follows might appear not to deserve severe reproof, viz., that they “wept
   before God;” but the enormity of the sin is specified directly afterwards,
   i.e. that they were vexed by their departure from Egypt: for this was not
   merely to repudiate the deliverance, which they had so greatly longed for,
   but to quarrel with God, because He had listened to their cry, and had
   condescended to redeem them from their wretched and lost estate.

   21. And Moses said, The people among whom I am, are six hundred thousand.
   Although Moses’ object was right, yet he fell into unbelief, and thus
   stumbled at the very threshold. His pious solicitude indeed impelled him to
   doubt; because he feared that God’s holy name would be exposed to derision
   and contumely, if he should send away empty those to whom he had promised
   food. But it seemed to him incredible that so mighty a multitude should be
   sufficiently supplied with flesh. When he calls them “six hundred
   thousand,” he either does not calculate their numbers exactly, or indicates
   that some had died since their departure, when he had numbered the people.
   (Exodus 14.) Yet it is probable that he referred to the recent census, in
   which they were found to be 603,550, (Numbers 1:46;) but for the sake of
   brevity he put the sum in the gross, as he does elsewhere, omitting the
   3550. (Exodus 12:37.) By speaking of foot-men, he means the men, and thus
   excepts the women and. children. Assuredly such a multitude might astonish
   him, or, at any rate, might inspire him with alarm, so that he should
   mistrust the promise. His doubt, however, was wrong in two respects; first,
   because he did not simply trust, as if he were not assured that God was true
   in all His words; and, secondly, because he improperly allowed his mind to
   measure God’s inestimable power by his own senses. Let us learn, therefore,
   that, as soon as God has spoken, we should embrace, without discussion,
   whatever has proceeded out of His mouth; and so likewise let us learn to
   humble ourselves, and our own minds, and at the same time to rise by faith
   above the world, and our natural reason; so that no absurdity, which the
   flesh may suggest to us, should prevent us from certainly concluding that
   whatever God has promised He will, by His might, perform. For it is a most
   incorrect calculation to bind down God’s doings to ordinary standards; as if
   His power were not more extensive than our minds can reach. We must,
   therefore, carefully take notice of the rebuke, whereby God so corrected
   Moses at once, that it ought to prevent and to cure all diseases of distrust
   in us. For the immensity of God’s hand convicts the folly of those who would
   subject it to their own imaginations and rules. For, even although God
   should not stretch forth His hand, He holds heaven and earth in its
   “hollow,” as it is said in Isaiah 40:12. What madness, then, is it to seek
   to grasp by our own senses, and, as it were, to imprison that hand which is
   greater than a hundred worlds! As soon, therefore, as distrust on the score
   of difficulties begins to take possession of our minds, let this conclusion
   be remembered, that the promises of God do not exceed the measure of His
   power to accomplish effectually whatever He has declared. This question,
   however, “Is the Lord’s hand waxed short?” may be explained in two ways: for
   the old interpreter [29] has rendered it, “Is God’s hand weak?” But God
   seems to adduce the proof, whereby He had borne witness to His power, not
   only in the creation of heaven and earth, but also in so many recent
   miracles; as if to rebuke the ingratitude of Moses, who had profited so
   little by these most striking lessons: for Isaiah uses the same word in this
   sense, where he says: “Behold, the Lord’s hand is not shortened.” (Isaiah
   59:1.) Moses is unquestionably exalting the blessings received on former
   occasions, wherein the people had experienced the saving power of God. I
   have retained the future tense of the verb, [30] since it does not injure
   the sense. What is said amounts to this, Will God’s hand be weaker than
   usual, so as not to put forth its power already known?

   24. And Moses went out and told the people the words. We here see how
   greatly Moses profited by his brief rebuke, for he now actively sets about
   what he was commanded. Doubt had given him a check, so that he stopped in
   the middle of his course; whereas he now testifies by the promptitude of his
   obedience that his distrust is overcome. For just as unbelief discourages
   men, so that they sink down into inactivity, so faith inspires both body and
   mind with rigor for the effectual discharge of their duties.

   Although the narrative does not expressly state that he spoke to them
   respecting the flesh, it declares in general terms that he omitted nothing;
   and, indeed, it would have been very inappropriate to speak only of the
   Seventy Elders, when the origin of all the evil had been the craving for
   flesh. Briefly stating, then, that he had reported the commands of God to
   the people, he includes both parts of the matter, the second of which he
   then follows up. And, first, he says that the elders were called to the
   Tabernacle, that they might there be appointed rulers and officers. When be
   states that they were “set round about,” I do not interpret the words so
   precisely as to suppose that eighteen were ranged on each side, and, of the
   rest, half were placed before the court, and half behind the Tabernacle; but
   that they were so arranged, as to surround some part of the Tabernacle. Now,
   this was equivalent to their being set before God, so that they might
   hereafter exercise their office with more authority, as being sent by Him;
   and at the same time that they might devote themselves to God, and dedicate
   themselves to His service; and also, that being invested with the necessary
   endowments, they might bear the tokens of their calling. For this reason, it
   is soon afterwards added, that enough of the spirit of Moses was given them
   for the discharge of their official duties; for, although Moses by God’s
   command had chosen men of approved virtue and experience, yet He would have
   them prepared anew, in order that their call might be effectual. When they
   are said to have “prophesied,” this was a visible sign of the gift of the
   Spirit, which, nevertheless, had reference to a different object; for they
   were not appointed to be. prophets, though God would testify by this outward
   mark that they were new men, in order that the people might receive them
   with greater reverence. In my opinion, however, prophecy here is equivalent
   to a special faculty of discoursing magnificently of secret things or
   mysteries. We know that poets were called prophets by profane writers, [31]
   because poetry itself savors of inspiration (enthousiasmon); in the same way
   that extraordinary ability, [32] in which the afflatus of the Spirit shone
   forth, obtained the name of prophecy. Thus, the gift of prophecy in Saul was
   a kind of mark of royalty; so that he might not ascend the throne without
   credentials. (1 Samuel 10:10.) Thus, then, this Spirit of Prophecy was only
   accorded to these persons for a short time; since it was sufficient that
   they should be once marked out by God: for so I understand what Moses says
   afterwards, “and they added not.” [33] it is too forced an interpretation to
   refer it, as some do, to the past. I confess, indeed, that they were not
   previously prophets; but I have no doubt but that Moses here indicates that
   the gift was a temporary one: as we are also told in the case of Saul: for,
   as soon as this token of God’s grace had manifested itself in him, [34] he
   ceased to prophesy. The meaning, therefore, is that their call was thus
   substantiated for a short period, so that this unusual circumstance should
   awaken the more admiration.

   26. But there remained two of the men in the camp. It is not certain why
   they had not appeared amongst the others. I do not at all doubt but that
   they were called for by Moses; nor would they have been endued with the same
   grace of the Spirit as the others, if through idleness or contempt they had
   not come at the time appointed. We may, therefore, probably infer that they
   did not actually receive the invitation, because they could not be found;
   and hence it arose that God excused their ignorance. Still, however, it must
   be observed that they were kept back by the secret counsel of God, that His
   grace might be made known by this illustrious proof amongst the common
   people in general, when they were not all eye-witnesses of it: for the
   greater portion of them had not assembled at the Tabernacle. In order,
   therefore, that its fame might spread more widely, and might reach even to
   the most lowly, God chose that this new and extraordinary gift of His Spirit
   should be conspicuous in the midst of the camp, lest any of the dullest and
   grossest among them should pretend to be ignorant of it. In fact, it is
   plain that they were all aroused by the miracle; for the “young man,” who is
   spoken of, would not have run to bear the incredible news to Moses, unless
   struck by the novelty of the case.

   28. And Joshua the son of Nun, the servant of Moses. It is obvious that this
   foolish and preposterous jealousy arose from a good source. Joshua saw that
   Moses was so preeminent above all others, as to be justly deemed, after God,
   the head of the people; he feared, therefore, lest, if any portion of his
   superiority should be withdrawn, the grace of God would be dispelled and
   lost. We know, too, that almost every change is injurious, and apt to give a
   shock to public affairs. In asserting, then, the rights of Moses, he
   desired, as far as he could, to consult the welfare of all; but the excess
   of his zeal had some alloy in it, in consequence of the immoderate affection
   and love which he bore to Moses; just as it often happens to ourselves, that
   although our desires have a right object, they still go astray into
   erroneous feelings. So, then, let us learn to revere the most illustrious
   servants of Christ, as that God alone should be supreme; and that He, who is
   far above all, should still maintain His pre-eminence. And this will be the
   case, if we hold fast to the principle, that although “there are diversities
   of gifts,” yet there is but one Spirit from whom they flow; and although
   there are “differences of administrations,” yet but one Lord who must be
   served, (1 Corinthians 12:4, 5;) which also Paul confirms elsewhere, where
   he teaches us that the gifts are so distributed as that no individual should
   have all, but each

   “according to the measure of the gift of Christ.”
   (Ephesians 4:7.)

   29. And Moses said unto him, Enviest thou for my sake? This may be
   understood in two different ways. Some take it, as if Moses had said, It is
   no business of yours, if I have suffered any loss: and if anything is taken
   from me, it would be mine and not yours to grieve and grudge; but I think
   Moses spoke more simply, as if he had said, Behold, how differently I feel
   from you; for I, whose cause you suppose yourselves to be promoting, should
   desire that all were endowed with the spirit of prophecy. So was that
   foolish jealousy admirably rebuked, which would put a restraint upon God’s
   blessing, so greatly to be desired by every pious mind. At the same time, we
   fully perceive the gentleness and humility of Moses, whom no ambition, nor
   consideration of his personal dignity, prevents from willingly admitting the
   very lowliest into companionship with himself. If any should object that it
   is God’s pleasure, in order to enhance the excellency of the gift, that
   there should be but few prophets in the Church, and consequently that Moses
   inconsiderately sought for that, which is in repugnance to God’s counsel in
   this matter, the reply is easy, that, al — though the saints acquiesce in
   His ordinary dispensations, and are persuaded that the arrangement, which He
   makes, is the best, yet that it is an act of piety in them to desire to
   communicate with all others what is given to themselves, so as to be anxious
   rather to be last of all, than to begrudge perfection to their brethren. In
   sum, Moses declares that nothing would be more gratifying to him, than that
   God should diffuse the grace of the spirit of prophecy amongst the whole
   people, so that all should be partakers of it, from the least to the
   greatest.

   30. And Moses gat him into the camp. Although, after the appointment of the
   Seventy, all betook themselves to their own stations and dwelling-places,
   yet there is no doubt but that they were all forewarned of the approaching
   miracle, so as to be universally attentive to the event, which is presently
   related. When it is said that it was “a wind of the Lord” which brought the
   quails, there was no other reason for this than that God might openly
   manifest that all things under heaven are subject to His dominion, and are
   ready to obey Him. He might, indeed, have created the quails at will (nutu,)
   just as He rained the manna from heaven; nor was it natural that by the
   force of the winds such an abundance of birds should be east, and heaped
   together in one place; but by using the aid of the wind He confirmed what is
   written in Psalm 104:3, 4, that “He maketh the winds his messengers [35] and
   they bear him on their wings;” because in their swiftness they rapidly bear
   His commandments from the east to the west. Now, although it is true in the
   abstract that the winds come from Him, so that they are only His breath, and
   that the air cannot be stirred in the slightest degree except at His will,
   still an extraordinary miracle is here specified, as before in the passage
   of the Red Sea. The Prophet in the Psalm goes further:

   “He caused an east wind to blow in the heaven; and by his power he brought
   in the south wind,” (Psalm 78:26,)

   in which words He signifies that the whole air was shaken, since the winds
   suddenly arose from different quarters, which covered the earth in all
   directions with an immense multitude of the birds.

   When he says that the earth was filled “as it were a day’s journey,” I do
   not understand it as if the dead birds lay at so great a distance, but that
   they occupied such a space of ground in thick heaps, and, in fact,
   continuously. And this also we gather from the Psalm, where the Prophet
   says, that they fell “in the midst of their camp,” and were carried to their
   tents round about. (Psalm 78:28.) What is added, as to their being “two
   cubits high,” I do not interpret, as some do, [36] that they did not fly
   above two cubits from the ground, so as to be more easily taken with the
   hand; but that there was such a mass of them, that every one might carry
   away as much as he would. For to this also do those magnificent descriptions
   in the Psalm relate, whereby the miracle is extolled:

   “He rained flesh also upon them as dust, and leathered fowls, like as the
   sand of the sea.” (Psalm 78:27.)

   But how “they spread them abroad — round about,” [37] is not very clear to
   me; unless, perhaps, they were placed in cages or coops, and daily taken out
   for food.

   33. And while the flesh was yet between their teeth. Moses does not specify
   any particular day; but only that God did not wait till satiety had produced
   disgust, but inflicted the punishment in the midst of their greediness. We
   may, however, conjecture from what precedes, that time was given them to
   gorge themselves. From whence their insatiable voracity may be gathered,
   which prevailed for so many continuous days, and could not be appeased by
   any quantity of food. God, therefore, allowed them time abundantly
   sufficient for them to gorge themselves, unless their gluttony was
   prodigious: and yet punished their intemperance, while the meat was yet in
   their mouths. They were, then, suddenly surprised in the midst of their
   guttling; and hence it is said in the Psalm, (Psalm 78:30,) “they were not
   yet estranged from their lust;” just as any glutton might choke himself, by
   devouring more than his throat could hold. Nor is that at variance with
   their repletion, of which mention was lately made; for, however the belly
   may swell with the quantity of its contents, the furious lust of eating is
   never appeased. But, in order that their punishment might be more manifest,
   God inflicted it in the very act; nor could any better opportunity have been
   chosen.

   34. And he called the name of that place Kibroth-hattaavah. It was requisite
   that some memorial of so great a sin should exist, that the sons might not
   imitate their fathers. Heretofore God had sustained them with a food both
   agreeable and wholesome: by longing for unlawful nourishment they were their
   own poisoners and murderers. Now, such ingratitude was deservedly to be
   detested by their posterity; and therefore the name was given to the place,
   not without the inspiration of the Spirit of God. So Paul reminds us, that
   in this narrative God’s judgment against corrupt and vicious lusts was
   portrayed, that we might ourselves learn not to lust. (1 Corinthians 10:6.)
   I have already briefly explained how far our appetites are to be restrained,
   and what intemperance, properly speaking, is.
     _________________________________________________________________

   [11] Lat., “And the people was, as it were, fainting (fatiscentes,) if, was
   displeasing in the ears of Jehovah.” Fr. “Apres il adveint que le peuple fut
   comme gens discouragez, (margin, despitez,) ce que despleut aux aureilles de
   l’Eternel;” afterwards it came to pass that the people were as persons
   discouraged (or fretted) which displeased the ears of God.

   [12] מתאננים. Prof. Robertson and Simon agree in referring this participle
   Hithpahel to the root אנן he groaned heavily, rather than to און C., as
   usual, has given some of the Rabbinical expositions which he saw in S.M.
   תאנה occurs in Judges 14:4., where A.V. has occasion; תאנים in Ezekiel
   24:12, where Simon’s Lexicon notices it as meaning wearinesses, placing this
   word under the root און. — W.

   [13] Lat., “fuisse demersum.” A.V. “quenched.” Margin, “Heb. sunk.” “שקע,
   Submergi; In profundum deprimi, comprimi, reprimi.” — Buxtorf.

   [14] See Margin A.V.

   [15] A. V., “freely.” Ainsworth, “for nought;” this (he adds) may be
   referred to the fish which they had for nought, without price, getting them
   out of the rivers freely; or for nought, that is, for very little, very
   cheap. It may also have reference to the former, We remember for nought,
   i.e., in vain; so the Hebrew Chinnam, and the Greek dōrean, sometimes
   signifieth a thing done or spoken in vain, and without effect; as Proverbs
   1:17; Ezekiel 6:10; Galatians 2:21.” Geneva Version, “for nought, i.e., for
   a small price, or good cheep.”

   [16] Herod., 2:93, describes the abundance of the fish in Egypt, and their
   migrations for the deposition of their spawn: and states that the
   inhabitants of the marshes, some of them, “live on nothing but fish.” —
   Ibid. 92.

   [17] Raphelius has a striking note on this passage from Herod. “The herbs
   (onions and garlic) were ordinarily given to laborers in Egypt. Whence also
   this was the food of the Israelites, whose labors the Egyptians used, or
   rather abused, in making bricks. Herod. 2:125. “It is declared by certain
   Egyptian inscriptions on the Pyramid itself, how much was paid to the
   workmen, es te surmaiēn, kai krommua kai skoroda, for radishes, onions, and
   garlic.” — Raphel., in loco.

   [18] See ante, [3]vol. 1:275.

   [19] A. V., “bdellium;” Hebrew בדלהbedolach,. “The bdellium of the sacred
   writer was in all probability the pearl, as the Arabic version has rendered
   it.” — Illustr. Comment. on Genesis 2:12

   [20] Thus, De Lyra; “It is not to be understood that anything was taken away
   from Moses and given to the others, but they were illuminated without any-
   diminution of the grace of Moses; thus, by the light of one candle others
   are lighted, without any diminution of its own light.” Ainsworth thus traces
   the gloss of De Lyra to its source: “Neither was Moses’ spirit hereby
   diminished; for as Sol. Jarchi says, ‘Moses in that hour was like unto the
   lamp that was left (burning) in the candlestick (in the Sanctuary) from
   which all the other lamps were lighted, yet the light thereof was not
   lessened any whit.’” So also St. Augustine, “We understand that God would
   signify nothing more than that they also would have assistance from the same
   Spirit of grace, as Moses had; that they also should have as much as God
   pleased, not that Moses would therefore have less. Quest. in Numbers 18.
   Edit. Bened., tom. 3. P. 1, p. 535. C., indeed, here, seems to have but few
   followers. The gloss in the Geneva version is; “I will distribute my Spirit
   among them, as I have done to thee;” and Attersoll says, “It it true he doth
   sometimes punish in this manner, sometimes by lessening, and sometimes by
   taking away, what he had formerly bestowed. Zechariah 11:17; Matthew 25:27.
   But we do not read or find that he dealt so with Moses, or that he was less
   fit for government than he was before,” etc.

   [21] A. V., “I will take;” or “will separate.” — Ainsworth.

   [22] “Centumviri were judges chosen from the thirty-five tribes, three from
   each, so that properly there were 105, but they were always named by a round
   number, Centumviri. Eestus.” — Adam’s Rom. Antiq.

   [23] See ante, on Exodus 24:1, [4]vol. 3, p. 316.

   [24] Josephus, Antiq., 14:9. Section 4.

   [25] “Wherefore a people which obeyeth the precepts of the Lord, and feareth
   God, ought to separate itself from a Prelate who is a sinner, nor mingle
   itself up with the sacrifices of a sacrilegious priest, especially since it
   has itself the power either of choosing worthy priests, or rejecting the
   unworthy. This, too, we see to be derived from divine authority, that a
   priest should be chosen in presence of the people, in sight of all, and be
   approved worthy and fit by public sentence and testimony; as in Numbers, the
   Lord commanded Moses, saying, Take Aaron thy brother, and Eleazar his son,
   and bring them up into the mount, before all the congregation: 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. (Numbers 20:25, 26.) God
   commands a priest to be appointed before all the congregation, that is, He
   instructs and shows us, that the ordinations of priests ought only to be
   solemnized with the knowledge of the people standing by, that so by their
   presence either the crimes of the wicked may be detected, or the merits of
   the good proclaimed, and so the ordination be right and lawful, as having
   been examined with the suffrage and judgment of all.” — Epistles of S.
   Cyprian. Oxford Transl. 1844, pp. 211, 212. The above quotation is from a
   letter written in the names of Cyprian and thirty-six of his brethren, as a
   reply to inquiries made by the presbyter and people of Leon and Astorga, and
   the deacons and faithful people in Merida. Cyprian has not cited Numbers
   11:16, in any of the works now acknowledged as his, though the argument thus
   drawn from Numbers 20:25, 28, would have been more reasonably collected from
   the text, to which Calvin has assumed that he referred.

   [26] If קדש may be said to signify to prepare, it can only be so rendered
   when the preparation is by sanctifying. — W.

   [27] זרא (loathsomeness) is said by S. M. to be an irregular form of זרה;
   and he renders it dispersion, agreeably with the acknowledged meaning of the
   root זרה. This account of the word has the sanction of modern
   lexicographers. — W.

   [28] Que la le Sainct Esprit deteste leur gourmandise desbordee;” that there
   the Holy Spirit marks His detestation of their unbridled gluttony. — Fr.

   [29] That is, the V. “Numquid manus Domini invalida est?”

   [30] In this C. follows the LXX Mē cheir Kuriou ouk exarkesei; “Shall not
   the Lord’s hand suffice?” and most of the versions, according to Poole, in
   which it is rendered “abbreviabitur?”

   [31] Vates is a name commonly applied by classical writers to poets. “Quare
   sue jure noster ille Ennius sanctos appellat poetas, quod quasi deorum
   aliquo dono, atque munere commendati nobis videantur.” — Cicero pro Archia
   Poeta, 8. “De versibus, quos tibi a me scribi vis, deest mihi quidem opera,
   quae non modo tempus, sed etiam animum vacuum ab omni cura desiderat; sed
   abest etiam enthousiasmos” — Ibid. Epist. ad Quint. Frat 3:4.

   [32] Fr. “La grace de parler authentiquement de choses hautes;” the grace to
   speak authentically of high things.

   [33] “These words are commonly rendered, ‘and did not cease (to
   prophesy,)’ as in our public version; or ‘and did not add,’ as they are
   rendered by Ainsworth and Purver, neither of which renderings is to me
   intelligible. By adopting the Sam. reading with Houbigant, Dathe, and
   Rosenmiiller, and placing ולא יאספי at the head of ver. 26, the text will be
   rectified, and the sense clear: At non congregati sunt, sed remanserant in
   castris viri duo, quorum nomen unius Eldad, et nomen alterius Medad, tamen
   requievit super eos spiritus ille (nam ipsi ex conscriptis, atsi non egressi
   erant ad tentorium) et prophetabant in castris.” — Boothroyd in loco. Thus,
   Eldad and Medad will be the nominative case to the verb, and its meaning
   “were not assembled.”

   [34] The Fr. applies this sentence to the elders, “ils ont cesse de
   prophetizer;” they ceased to prophesy.

   [35] A.V., “Who maketh his angels spirits.” See C.’s own translation and
   comment. — Cal. Soc. Edit., [5]vol. 4:144, and [6]147.

   [36] So the V., “Volabantque in aere duobus cubitis altitudine super
   terram.” “Sol. Jarchi saith, They flew so high as a man’s heart, that he was
   not toiled in getting them, either by reaching high, or by stooping low.”
   — Ainsworth in loco. Kitto, Illustr. Com. in loco, prefers this view.

   [37] “We are disposed to conclude with Calmer (in his note on this place)
   that the Hebrews salted their quails before they dried them. We have here,
   then, the earliest indication of processes, the benefits resulting from
   which have become so diffused and familiar, that it costs an effort of
   recollection to recognize them as benefits. Yet many centuries have not
   elapsed since the Emperor Charles V. thought it became him to erect a statue
   to the man (G. Bukel) who found the secret of salting and barrelling
   herrings.” — Illustr. Com. in loco.
     _________________________________________________________________

   Numbers 12

   Numbers 12:1-16

   1. And Miriam and Aaron spoke against Moses because of the Ethiopian woman
   whom he had married: for he had married an Ethiopian woman.

   1. Et loquuta est Maria et Aharon contra Mosen propter uxorem AEthiopissam
   quam acceperat: uxorem enim AEthiopissam acceperat.

   2. And they said, Hath the Lord indeed spoken only by Moses? hath he not
   spoken also by us? And the Lord heard it.

   2. Et dixerunt, Nunquid solummodo per Mosen loquutus est Jehova? nonne etiam
   per nos loquutus est? Et audivit Jehova.

   3. (Now the man Moses was very meek, above all the men which were upon the
   face of the earth.)

   3. Vir autem ille Moses mansuetissimus fuit prae cunctis hominibus qui erant
   super faciem terrae.

   4. And the Lord spoke suddenly unto Moses, and unto Aaron, and unto Miriam,
   Come out ye three unto the tabernacle of the congregation. And they three
   cane out.

   4. Ergo extemplo dixit Jehova ad Mosen, Aharon et Mariam, Egredimini vos
   tres ad tabernaculum conventionis. Et egressi sunt ipsi tres.

   5. And the Lord came down in the pillar of the cloud, and stood in the door
   of the tabernacle, and called Aaron and Miriam: and they both came forth.

   5. Et descendit Jehova in columna nubis, et stetit ad ostium tabernaculi:
   vocavitque Aharon et Mariam, et egressi sunt ambo ipsi.

   6. And he said, Hear now my words: If there be a prophet among you, f the
   Lord will make myself known unto him in a vision, and will speak unto him in
   a dream.

   6. Quibus dixit, Audite nunc verba mea, Si fuerit propheta vobis, ego,
   Jehova in visione apparebo ei, in somnio loquar cum eo.

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

   7. Non sic servus meus Moses, qui in tota domo mea fidelis est.

   8. With him will I speak mouth to mouth, even apparently, and not in dark
   speeches; and the similitude of the Lord shall he behold: wherefore then
   were ye not afraid to speak against my servant Moses?

   8. Ore ad os loquor cum eo, atque in visione: non autem per aenigmata, neque
   (vel, sed) per similitudinem Jehovae aspiciet: quare ergo non timuistis
   loqui adversus servum meum Mosen?

   9. And the anger of the Lord was kindled against them; and he departed.

   9. Exarsit ergo furor Jehovae in eos, et discessit.

   10. And the cloud departed from off the tabernacle; and, behold, Miriam
   became leprous, white as snow: and Aaron looked upon Miriam, and, behold,
   she was leprous.

   10. Nubesque recessit a tabernaculo: et ecce Maria erat leprosa sicut nix,
   respexitque Aharon Mariam, et ecce erat leprosa.

   11. And Aaron said unto Moses, Alas! my Lord, I beseech thee, lay not the
   sin upon us, wherein we have done foolishly, and wherein we have sinned.

   11. Tunc dixit Aharon ad Mosen, Quaeso domine mi, ne nunc nobis imputes
   peccatum: quia stulte egimus, et quia peccavimus.

   12. Let her not be as one dead, of whom the flesh is half consumed when he
   cometh out of his mother’s womb.

   12. Ne, quaeso, sit quasi abortivus foetus, qui dum egreditur ex utero
   matris suae consumptus est dimidio suae carnis.

   13. And Moses cried unto the Lord, saying, Heal her now, O God, I beseech
   thee.

   13. Clamavit itaque Moses ad Jehovam, dicendo, Deus, quaeso, sana nunc
   illam:

   14. And the Lord said unto Moses, If her father had but spit in her face,
   should she not be ashamed seven days? let her be shut out from the camp
   seven days, and after that let her be received in again.

   14. Respondit Jehova ad Mosen, Quod si pater ejus spuendo spuisset in faciem
   ejus, nonne erubesceret septem diebus? Excludatur septem diebus extra
   castra, et deinde recipietur.

   15. And Miriam was shut out from the camp seven days; and the people
   journeyed not till Miriam was brought in again.

   15. Itaque reclusa est Maria extra castra septem diebus: neque populus
   progressus est, donec reciperetur Maria.

   16. And afterward the people removed from Hazeroth, and pitched in the
   wilderness of Paran.

   16. Postea autem profectus est populus de Haseroth, et castrametati sunt in
   deserto Paran.

   1. And Miriam and Aaron spoke against Moses. This relation is especially
   worthy of observation for many reasons. If Aaron and Miriam had always
   quietly and cordially supported the honor of their brother, and had not been
   carried away by perverse and ungodly jealousy, their harmony, however holy
   it was, would have been perverted by the injustice of many, and alleged
   against them as a deceitful and insidious conspiracy. It came to pass, then,
   in the wonderful providence of God, that his own brother and sister set on
   foot a contention with respect to the supremacy, and endeavored to degrade
   Moses from the position in which God had placed him: for thus all suspicion
   of family favor was removed, and it was clearly shown that Moses, being
   opposed by his own belongings, was sustained by the power of God alone. At
   the same time it may be perceived how natural is ambition to the minds of
   almost all men, and also how blind and furious is the lust of dominion.
   Aaron and Miriam contend with their own brother for the supremacy; and yet
   they had received the most abundant proofs, that lie, whom they desire to
   overthrow, had been elevated by the hand of God, and was thus maintained in
   his position. For Moses had arrogated nothing to himself; and, therefore, it
   was not allowable that man should attempt to undermine the dignity of that
   high office, which God had conferred upon him. Besides, God had ennobled
   their own house and name in the person of Moses, and out of favor to him
   they had also been endued with peculiar gifts of their own. For by what
   right had Miriam obtained the gift of prophecy, except for the fuller
   ratification of her brother’s power? But the arrogance and ingratitude of
   Aaron was still more disgraceful. He had been by his brother associated with
   himself: Moses had allowed the high-priesthood to be transferred to him and
   his descendants, and rims had placed his own in subjection to them. What,
   then, was there for Aaron to begrudge his brother; when so exalted a dignity
   was vested in his own sons, whilst all the race of Moses was degraded? Still
   he was so blinded as to deem the honor of his brother a reproach to himself;
   at any rate, he could not endure to be second to him in dignity, although he
   was his superior in right of the priesthood. By this example, then, we are
   taught how anxiously we should beware of so baneful a plague (as ambition).
   The wicked brother [38] in the tragic Poet says: —

   “For, if injustice must at all be done,
   ‘Tis best to do it for dominion;”

   that, under this pretext, he might through treachery and murder proceed
   against his own blood with impunity. Now, although we all hold this
   sentiment in detestation, still it plainly shows that, when the lust for
   rule takes possession of men’s hearts, not only do they abandon the love of
   justice, but that humanity becomes altogether extinct in them, since
   brothers thus contend with each other, and rage, as it were, against their
   own bowels. Indeed it is astonishing that, when this vice has been so often
   and so severely condemned in the opinion of all ages, the human race has not
   been ever freed from it; nay, that the Church of God has always been
   infested by this disease, than which none is worse: for ambition has been,
   and still is, the mother of all errors, of all disturbances and sects. Since
   Aaron and his sister were infected by it, how easily may it overspread the
   multitude! But I now proceed to examine the words.

   Miriam is here put before Aaron, not by way of honorable distinction, but
   because she stirred up the strife, and persuaded her brother to take her
   side; for the ambition of the female sex is wonderful; and often have women,
   more high-spirited than men, been the instigators not merely of squabbles,
   but of mighty wars, so that great cities and countries have been shaken by
   their violent conduct. Still. however, this does not diminish the guilt of
   Aaron, who, at the instance of his foolish sister, engaged in an unjust and
   wicked contest with his brother, and even declared himself an enemy to
   God’s grace. Further, because they were unable to allege any grounds, upon
   which Moses in himself was not far their superior, they seek to bring
   disgrace upon him on account of his wife; as if in half of himself he was
   inferior to them, because he had married a woman who was not of their own
   race, but a foreigner. They, therefore, cast ignominious aspersions upon him
   in the person of his wife, as if it were not at all becoming that he should
   be accounted the prince and head of the people, since his wife, and the
   companion of his bed, was a Gentile woman. I do not by any means agree with
   those who think that she was any other than Zipporah, [39] since we hear
   nothing of the death of Zipporah, nay, she had been brought back by Jethro,
   her father, only a little while before the delivery of the Law; whilst it is
   too absurd to charge the holy Prophet with the reproach of polygamy.
   Besides, as an octogenarian, he would have been but little suited for a
   second marriage. Again, how would such a marriage have been practicable in
   the desert? It is, therefore, sufficiently clear that they refer to
   Zipporah, who is called an Ethiopian woman, because the Scripture
   comprehends the Midianites under this name: although I have no doubt but
   that they maliciously selected this name, for the purpose of awakening
   greater odium against Moses. I designedly forbear from adducing the
   frivolous glosses in which some indulge. [40] Moses, however, acknowledges
   that it [41] was not accorded to him to have a wife of the holy race of
   Abraham.

   2. And they said, Hath the Lord indeed spoken only by Moses? They pride
   themselves on their gift of prophecy, which ought rather to have schooled
   them to humility. But such is the natural depravity of men, not only to
   abuse the gifts of God unto contempt of their brethren, but so to magnify
   them by their ungodly and sacrilegious boasting, as to obscure the glory of
   their Author. Miriam and Aaron had received the spirit of prophecy, in order
   that the grace of God might shine forth in them; but from thence they raise
   up clouds to throw darkness upon the light, which was far brighter in Moses.
   They boast themselves to be prophets; why, then, do they not consider that
   there was no ground for glorying in this, inasmuch as that, which had been
   gratuitously bestowed upon them by God, was not their own? Again, why do
   they not correctly estimate their own insignificance in comparison with the
   excellency of Moses, so as, by willingly yielding to him, to show that they
   set at its proper value what God had respectively conferred upon them? Lest,
   then, the knowledge of those graces which God has intrusted to us, should
   puff us up with pride and presumption, let us remember that the more each of
   us has received, the greater obligations are we under to God and our
   brethren; and let us also reflect how much is wanting, in us, and how much,
   too, God has conferred on others, so as to prefer to ourselves those whom
   God has designed to honor.

   3. Now the man Moses was very meek. This parenthesis is inserted, in order
   that we might perceive that God was not moved by any complaint of Moses, to
   be so greatly wroth with Aaron and Miriam. It is said that “the Lord
   heard,” that is to say, to undertake the cause in His character of Judge:
   and it is now added, that He spontaneously summoned the criminals to His
   tribunal, though no accuser requested that justice should be done him. For
   this is the, tendency of the eulogium of his meekness, as if Moses had said
   that he submitted in silence to the wrong, because, in his meekness, he
   imposed patience on himself. Moreover, he, does not praise his own Virtue
   for the sake of boasting, but in order to exhort us by his example, and, if
   it should be our lot to be treated with indignity, quietly and calmly to
   wait for the judgment of God. For whence does it come that, when any one has
   injured us, our indignation carries away our feelings in all directions, and
   our pain boils up without measure, except because we do not think that our
   ills are regarded by God until we have made loud and boisterous complaints?
   This passage, then, teaches us that although the good and gentle refrain
   from reproaches and accusations, God nevertheless keeps watch for them, and,
   whilst they are silent, the wickedness of the ungodly cries out to, and is
   heard by, God. Again, the silence of long-suffering itself is more effectual
   before God than any cries, however loud. But if God does not immediately
   proceed to execute vengeance, we must bear in mind what is written
   elsewhere, that the blood of Abel cried out after his death, that the murder
   which Cain had committed might not be unpunished. (Genesis 4:10.)

   4. Come out ye three unto the tabernacle. God calls Aaron and Miriam to the
   tabernacle, that the very sanctity of the place may cast down their
   haughtiness; for forgetfulness of God had overspread their minds, when they
   began to be so insolent before men. They are, therefore, brought back to the
   presence of God, from which all their senses had turned away, in order that
   they at length might learn to revere Moses, whose cause is upheld by God.
   God commands them to “hear His words,” because they would never have dared
   to murmur against Moses if they had reflected on the account they would have
   to give. God, therefore, claims their attention, that they may learn to
   recollect themselves, and to awaken from the senselessness of their
   presumption. Moreover, they are separated from Moses, that they may confess
   their inferiority, and be ashamed of their temerity in daring to compare
   themselves with him.

   6. If there be a prophet among you. He makes mention of two methods by which
   the will of God was wont to be revealed to the prophets, viz., visions and
   dreams. He does not, however, here use the word חזון chazon, [42] which
   signifies a prophecy as well as a vision, but מראה, marah, expressive of
   some visible appearance, which confirms and ratifies the truth of His word
   (oraculi) to the eyes and all the senses. Thus has God often appeared to His
   servants, so that His majesty might be inscribed upon His addresses to them.
   Before the giving of the Law such visions were frequently vouchsafed to the
   Patriarchs; whilst sometimes they were instructed by dreams. Thus Joel, when
   he promises that under the kingdom of Christ there shall be a complete
   fullness of all revelations, also enumerates these two forms of them,

   “Your sons (he says) and your daughters shall prophesy: your old men shall
   dream dreams, your young men shall see visions.”
   (Joel 2:28.)

   But we know that the prophets described the kingdom of Christ under the
   likeness of their own times: when, therefore, God sets forth these two
   ordinary modes of revelation, he withdraws Moses from the condition of
   others, as if to exalt him by a special privilege. Now, since Aaron and
   Miriam were not superior to others, they were thus reminded that they were
   far behind Moses in rank. With this view he is said to be “faithful in all
   God’s house;” in quoting which passage in order to prove his inferiority to
   Christ, the Apostle says he was a servant, and a member of the Church,
   whereas Christ was its Lord and builder, or creator. (Hebrews 3:2-6.) But
   the difference between them is more clearly specified immediately
   afterwards, viz., that God speaks to him “mouth to mouth,” by which
   expression, as I have said elsewhere, [43] more intimate and familiar
   communication is denoted. Still God does not thus deprive the prophets of
   anything which is requisite for the discharge of their office; but merely
   establishes Moses as the chief of them all. It is true, indeed, that the
   Patriarchs are so ranked, as Abraham was called a prophet by the mouth of
   God, (Genesis 20:7;) and the Prophet thus names him together with Isaac and
   Jacob in Psalm 105:15; but still God at the same time includes the whole
   dispensation, which He afterwards chose to employ under the Law; and so
   prefers Moses to all who were hereafter to arise.

   Further, the word vision is used in a different sense from that which it had
   just above; for God, distinguishing Moses from others, says that He speaks
   with him in vision, [44] which it would be absurd to explain as meaning an
   ordinary or common vision. It therefore here signifies actual sight, [45]
   which He contrasts with “dark speeches (aenigmata) and similitude,” which
   word is equivalent to a representation (figura,) if the negative be referred
   to both. For there are some who take similitude for a lively and express
   image; as if God should assert that He reveals His face to Moses; and
   therefore read the clause adversatively, as I have given it in the margin.
   But the former reading is the most natural.

   I have elsewhere treated of dreams and visions. It will then be sufficient
   to give the sum in one word, namely, that they were seals for the
   confirmation of prophecies; so that the Prophets, as if sent from heaven,
   might with full confidence declare themselves to be God’s lawful
   interpreters. For visions had their own peculiar marks, to distinguish them
   from phantoms and false imaginations; and dreams also were accompanied by
   their signs, in order to remove all doubt of their authenticity. The
   prophets, therefore, were fully conscious of their vocation, so that nothing
   was wanting to the assurance of faith. Meanwhile, the false prophets dressed
   themselves up in these masks to deceive. Thus Jeremiah, in refutation of
   their ungodly pretences, says,

   “The prophet that hath a dream, let him tell a dream; and he that hath my
   word, let him speak my word faithfully. What is the chaff to the wheat,
   saith the Lord?” (Jeremiah 23:28.)

   9. And the anger of the Lord was kindled against them. The expostulation is
   succeeded by punishment. God’s departure was a sign of immediate
   condemnation; because there was no need of any further questioning, as
   concerning some matter of obscurity. After God, then, had convicted them of
   their sin, and had inveighed in a severe and stern reprehension against the
   ingratitude of Miriam and Aaron, He first pronounced their sentence, and
   then suddenly withdrew. What follows, that “the cloud departed,” is added in
   explanation; for God, who fills all things, never moves from His place; but
   His name is applied metaphorically to the cloud, which was the symbol of His
   absence or presence.

   The nature of the punishment which was inflicted upon Miriam was very
   appropriate to the offence. The foolish woman, puffed up with pride, had
   coveted more than was lawful; and her ignominy was the just reward of her
   arrogance, according to the declaration of Christ, “Every one that exalteth
   himself shall be abased.” (Luke 18:14.) Let us understand, then, that in
   proportion as the proud are led away by their ambition to long for unlawful
   honors, they bring upon themselves nothing but disgrace; and although they
   may gloriously triumph for a season, still, it cannot be but that their
   glory will at length be turned into disgrace. For inasmuch as all who exalt
   themselves wage war with God, He must needs encounter them with the awful
   power of His hand, in order to restrain their madness. Now, whosoever are
   moved by envy to enter into contention with His servants, endeavor, as hr as
   in them lies, to overthrow His glory by obscuring the gifts of the Spirit.
   No wonder, then, that God should avenge the insult offered to Himself, and
   should repay them with the infamy they deserve; as it is written,

   “Them that honor me I will honor, and they that despise me shall be lightly
   esteemed.” (1 Samuel 2:30.)

   Miriam desired to be equal with her brother, whom God had exalted above all
   others; what she attains is, that she should not occupy the extremist corner
   of the people, but be cut off from companionship with mankind. A similar
   instance occurred in the case of king Uzziah, who, not contented with the
   royal dignity, when he had unlawfully attempted to make an incense-offering,
   was also smitten with leprosy, so as to be no longer suffered to continue in
   association even with the common people. (2 Chronicles 26:16-21.)

   Here, however, the question arises, why, when Aaron participated in the
   guilt, he was exempted from the punishment? If no reason existed, still we
   should have to adore the judgment of God; for it is not our business to
   complain, when He has mercy upon whom He will have mercy, nevertheless, it
   appears probable that God’s wrath was more exceedingly kindled against
   Miriam, because she had applied the torch to the ungodly contention, and had
   inflamed her brother’s mind, as we see at the beginning of the chapter. It
   was just, then, that the blame should rest on her, since she had been the
   origin of the evil. I imagine, however, that in sparing Aaron, He had regard
   to the priesthood, inasmuch as, in his person, it would have been subjected
   almost to eternal disgrace. Since, therefore, Aaron was an image of God’s
   only-begotten Son and our only Mediator, and this great dignity had recently
   had its commencement in him, it was of exceeding importance that he should
   be exempted from such infamy, lest any diminution of the reverence due to
   religion should arise.

   11. And Aaron said unto Moses, Alas! my lord. Although Aaron was aware that,
   through God’s indulgence, his own punishment was remitted, still he does not
   cease to consider what he had deserved. For we ought not to wait until God
   smites ourselves, but since in chastising others He invites us to
   repentance, although He may spare ourselves, we should profit betimes by
   their punishments. The disfigurement, therefore, of his sister, alarmed and
   terrified Aaron, so that, examining his own condition, he acknowledged
   himself to be deserving of a similar judgment. His humble prayer manifests
   that those high aspirations were subdued, which had carried him away into
   unholy jealousy. Moses, who was younger than himself, and whose superiority
   he just before could not endure, tie now calls his lord, and confesses
   himself to be subject to his authority and power. Thus the dread of
   punishment was the best medicine to cure his disease of ambition. In
   beseeching Moses not to impute his sin to him, he does not usurp for mortal
   man a right which God by Isaiah claims for Himself alone; [46] but inasmuch
   as Moses had been injured, he asks his pardon, lest by his accusation he
   should be brought before the divine tribunal. Where he confesses his own and
   his sister’s foolishness, he does not extenuate the grossness of his crime,
   as most people do, when they generally seek to cover their transgressions
   under the plea of error or thoughtlessness; but it is precisely as if he had
   said that they were senseless, and out of their minds, as we gather from the
   next clause, in which he plainly acknowledges their criminality.

   By the comparison which he introduces, it is evident that the leprosy of
   Miriam was of no ordinary kind, for nothing can be more disgusting than the
   dead body of any abortive foetus, corrupt with purulence and decay.

   13. And Moses cried unto the Lord. The event now proves, what was recently
   asserted, that Moses was of a meek and gentle disposition beyond all other
   men; for he is not only ready at once to forgive, but also intercedes with
   God for them. And thus the presumption of Miriam is best reproved; for the
   only hope of safety that remains to her is in the dignity of Moses, which of
   late she could not endure.

   From the reply of God, it is manifest that the punishment which she alone
   had received was intended for the instruction of all. The pride and temerity
   of Miriam were sufficiently chastised, but God wished it to be a lesson for
   all, that every one should confine himself to his own bounds. Meanwhile, let
   us learn from this passage to pay due honor to the judgments of God, so that
   they may suffice us as the rule of supreme equity. For if such power over
   their children is accorded to earthly parents, as that they may put them to
   shame at their will, how much more reverence is due to our heavenly Father,
   when he brands us with any mark of disgrace? This was the reason why Miriam
   was shut out for seven days, not only that she might mourn apart by herself,
   but also that her chastisement might be profitable to all. It is likewise
   addressed to us, that we may learn to blush whensoever God is angry with our
   sins, and thus that shame may produce in us a dislike of sin. This special
   example afterwards passed into a law, as we have already seen, (Deuteronomy
   24:9); [47] for when God commands lepers to be separated, He recalls to the
   recollection of the people what He had appointed with respect to Miriam,
   lest, if internal impurity be cherished, its infection may spread beyond
   ourselves.
     _________________________________________________________________

   [38] They are the words of Eteocles in the Phoenissae of Euripides: — Eiper
   gar adikein chrē, turannidos peri
   Kalliston adikein; talla d ' eusebein. — 538.9 Cicero refers to them, De
   Off. 3:21. Nam, si violandum est jus, regnandi gratia,
   Violandum est: aliis rebus pietatem colas.

   [39] Josephus (Antiq. 2:10) has led some to suppose that she was Tharbis,
   daughter of the king of Ethiopia. Augustin, however, (Quaest. in Numbers
   20.,) and the great majority of commentators, agree with C. in believing
   that she was Zipporah, and not a second wife, as contended by Rosenmuller,
   Michaelis, and others, The main difficulty arises from her being called a
   Cushite, which our translators have followed 70. and V. in rendering “the
   Ethiopian.” Bochart endeavors to prove that the Cushites and Midianites were
   the same people; and Shuckford (vol. 1, p. 166, edit. 1743) states his
   opinion that “by the land of Cush is always meant some part of Arabia.”
   Habakkuk 3:7, in which “the tents of Cushan,” and “the land of Midian,” are
   mentioned together, seems to corroborate this view.

   [40] “The Hebrew doctors make his not companying with his wife to be the
   occasion,” etc. — Ainsworth. So also De Lyra.

   [41] “Qu’il n’a pas eu ce bien et honneur;” that he had not the advantage
   and honor. — Fr.

   [42] חזון, a vision, from חזה, to see, to look upon. מראה, either the act of
   sight, or the object of sight; a seeing, or an appearance, from ראה, to see,
   to perceive. — W.

   [43] On Exodus 33:11, ante, [7]vol. 3, p. 372.

   [44] A.V. “apparently.”

   [45] “Veue, ou regard de quelque figure visible;” the view or look of some
   visible figure. — Fr.

   [46] No reference is here given by C. He probably alludes to Isaiah 43:25.

   [47] Ante, [8]vol. 2, p. 12.
     _________________________________________________________________

   Numbers 13

   Numbers 13:1-33

   1. And the Lord spoke unto Moses, saying,

   1. Et loquutus est Jehova ad Mosen, dicendo:

   2. Send thou men, that they may search the land of Canaan, which I give unto
   the children of Israel: of every tribe of their fathers shall ye send a man,
   every one a ruler among them.

   2. Mitte tibi viros qui explorent terram Chanaan, quam ego daturus sum
   filiis Israel, singulos viros de singulis tribubus patrum suorum mittetis,
   unumquenque principem inter eos.

   3 And Moses, by the commandment of the Lord, sent them from the wilderness
   of Paran: all those men were heads of the children of Israel.

   3. Misit ergo illos Moses e deserto Paran, juxta sermonem Jehovae: et
   universi ipsi viri principes filiorum Israel erant.

   4. And these were their names: Of the tribe of Reuben: Shammua the son of
   Zaccur.

   4. Haec autem sunt nomina eorum. De tribu Ruben, Sammua filius Zachur.

   5. Of the tribe of Simeon; Shaphat the son of Hori.

   5. De tribu Simeon, Saphat filius Hori.

   6. Of the tribe of Judah; Caleb the son of Jephunneh

   6. De tribu Jehuda, Caleb filius Jephuneh.

   7. Of the tribe of Issachar; Igal the son of Joseph.

   7. De tribu Issachar, Igal, filius Joseph.

   8. Of the tribe of Ephraim; Oshea the son of Nun.

   8. De tribu Ephraim, Hosea filius Nun.

   9. Of the tribe of Benjanfin; Palti the son of Raphu.

   9. De tribu Benjamin, Palti filius Raphu.

   10. Of the tribe of Zehulun; Gaddiel the son of Sodi.

   10. De tribu Zebulon, Gaddiel filius Sodi.

   11. Of the tribe of Joseph, namely, of the tribe of Manasseh; Gaddi the son
   of Susi.

   11. De tribu Joseph, de tribu Menasseh, Gaddi filius Susi.

   12. Of the tribe of Dan; Ammiel the son of Gemalli.

   12. De tribu Dan, Ammiel filius Gemalli.

   13. Of the tribe of Asher; Sether the son of Michael.

   13. De tribu Aser, Sethur filius Michael.

   14. Of the tribe of Naphtali; Nahbi the son of Vophsi.

   14. De tribu Nephthali, Nahbi filius Vophsi.

   15. Of the tribe of Gad; Geuel the son of Machi.

   15. De tribu Gad, Guel filius Machi.

   16. These are the names of the men which Moses sent to spy out the land. And
   Moses called Oshea the son of Nun, Jehoshua.

   16. Haec sunt nomina virorum quos misit Moses ad explorandam terram: et
   appellavit Moses Hosea filium Nun, Jehosua.

   17. And Moses sent them to spy out the land of Canaan, and said unto them,
   Get you up this way southward, and go up into the mountain;

   17. Misit igitur eos Moses ad explorandam terram Chanaan, dicens illis,
   Ascendite hac per meridiem, et conscendatis montes;

   18. And see the land, what it is; and the people that dwelleth therein,
   whether they be strong or weak, few or many;

   18. Et consideretis terram ipsam qualis sit, et populum qui habitat in ea,
   utrum fortis sit an debilis, utrum paucus sit an multus.

   19. And what the land is that they dwell in, whether it be good or bad; and
   what cities they be that they dwell in, whether in tents, or in strong
   holds;

   19. Qualis, inquam, sit terra in qua sit habitator, utrum bona sit an mala:
   et quales urbes in quibus sit habitator, utrum in castris an in
   munitionibus.

   20. And what the land is, whether it be fat or lean, whether there be wood
   therein, or not: and be ye of good courage, and bring of the fruit of the
   land. (Now the time was the time of the first-ripe grapes.)

   20. Qualis rursum terra, utrum pinguis sit an macra: utrum sint in ea
   arbores an non: et estote forti animo, atque decerpite e fructu terrae.
   (Dies autem illi erant dies primitiarum uvarum.)

   21. So they went up, and searched the land, from the wilderness of Zin unto
   Rehob, as men come to Hamath.

   21. Ascenderunt igitur, et exploraverunt terram, a deserto Sin usque ad
   Rehob, ingrediendo Hamath.

   22. And they ascended by the south, and came unto Hebron; where Ahiman,
   Sheshai, and Talmai, the children of Anak, were. (Now Hebron was built seven
   years before Zoan in Egypt.)

   22. Et ascenderunt per meridiem, et venerunt usque ad Hebron, ibi autem erat
   Ahiman, Sesai, et Thalmai, filii Anac. Hebron vero septem annis aedificata
   fuit ante Soan AEgypti.

   23. And they came unto the brook of Eshcol, and cut down from thence a
   branch with one cluster of grapes, and they bare it between two upon a
   staff; and they brought of the pomegranates, and of the figs.

   23. Perverterunt itaque usque ad vallem Eschol, et absciderunt illinc
   palmitem et botrum uvarum unum, et portaverunt illum vecte bini, et de
   malogranatis et de ficubus.

   24. The place was called the brook Eshcol, because of the cluster of grapes
   which the children of Israel cut down from thence.

   24. Locus ille vocatus est Nahal Eschol propter botrum quem absciderunt inde
   filii Israel.

   25. And they returned from searching of the land after forty days.

   25. Reversi sunt ab exploranda terra post quadraginta dies.

   26. And they went and came to Moses, and to Aaron, and to all the
   congregation of the children of Israel, unto the wilderness of Paran, to
   Kadesh; and brought back word unto them, and unto all the congregation, and
   showed them the fruit of the land.

   26. Profecti ergo sunt, et venerunt ad Mosen et Aharon, et ad universum
   coetum filiorum Israel, in desertum Paran in Cades: et retulerunt eis rem,
   atque universo coetui, ostenderuntque eis fructum terrae.

   27. And they told him, and said, We came unto the land whither thou sentest
   us, and surely it floweth with milk and honey; and this is the fruit of it.

   27. Narraverunt ergo ei: et dixerunt, Pervenimus ad terram ad quam misisti
   nos; et certe affluit lacte et melle: et ipse est fructus ejus.

   28. Nevertheless the people be strong that dwell in the laud, and the cities
   are walled, and very great: and, moreover, we saw the children of Anak
   there.

   28. Nisi quod fortis est populus qui incolit cam, et urbes munitae sunt, et
   magnae admodum: ac filios Enac vidimus illic.

   29. The Amalekites dwell in the land of the south; and the Hittites, and the
   Jebusites, and the Amorites, dwell in the mountains; and the Canaanites
   dwell by the sea, and by the coast of Jordan.

   29. Amalec habitat in terra meridiana: Hitthaeus autem, et Jebusaeus, et
   Amorrhaeus inhabitant montes: Chananaeus vero habitat juxta mare et ad ripam
   Jordanis.

   30. And Caleb stilled the people before Moses, and said, Let us go up at
   once, and possess it; for we are well able to overcome it.

   30. Tacere vero fecit Caleb populum ad Mosen, et dixit, Ascendendo
   ascendamus et possideamus: nam praevalendo praevalebimus contra cam.

   31. But the men that went up with him said, We be not able to go up against
   the people; for they are stronger than we.

   31. At viri qui ascenderant cum eo, dixerunt, Non poterimus ascendere contra
   populum illum, quia fortior est nobis.

   32. And they brought up an evil report of the land which they had searched
   unto the children of Israel, saying, The land, through which we have gone to
   search it, is a land that eateth up the inhabitants thereof; and all the
   people that we saw in it are men of a great stature.

   32. Et detraxerunt terrae quam exploraverunt, apud filios Israel, dicendo,
   Terra per quam transivimus ut exploraremus eam, terra est quae consumit
   habitatores suos: et omnis populus quem vidimus in medio ejus, viri procerae
   staturae sunt.

   33. And there we saw the giants, the sons of Anak, which come of the giants:
   and we were in our own sight as grasshoppers, and so we were in their sight.

   33. Atque illuc vidimus gigantes filios Enac, e gigantibus. Et fiumus sicut
   locustae in oculis nostris, sic fuimus in oculis eorum.

     _________________________________________________________________

   The Repetition of the same Narrative

   Deuteronomy 1

   Deuteronomy 1:19-25

   19. And when we departed from Horeb, we went through all that great and
   terrible wilderness, which ye saw by the way of the mountain of the
   Amorites, as the Lord our God commanded us; and we came to Kadesh-barnea.

   19. Profecti de Horeb perambulavimus totam solitudinem magnam et terribilem
   hanc quam vidistis per viam montis Emorrhaei, quemadmodum praeceperat Jehova
   Deus noster nobis, ac pervenimus usque ad Cades Barnea.

   20. And I said unto you, Ye are come unto the mountain of the Amorites,
   which the Lord our God doth give unto us.

   20. Et dixi vobis, Pervenistis usque ad montem Emorrhaei quem Jehova Deus
   noster dat nobis.

   21. Behold, the Lord thy God hath set the land before thee; go up and
   possess it, as the Lord God of thy fathers hath said unto thee; fear not,
   neither be discouraged.

   21. Vide, dedit Jehova Deus tuus coram te terram, ascende, posside
   quemadmodum dixit Jehova Deus patrum tuorum tibi, ne timeas, neque
   consterneris.

   22. And ye came near unto me every one of you, and said, We will send men
   before us, and they shall search us out the land, and bring us word again by
   what way we must go up, and into what cities we shall come.

   22. Accessistis autem ad me omnes vos, et dixistis, Mittamus viros ante nos
   qui explorent nobis terram, et referant nobis rem, et viam per quam
   ascendamus, et urbes ad quas veniamus.

   23. And the saying pleased me well; and I took twelve men of you, one of a
   tribe:

   23. Quod placuit in oculis meis, et sumpsi ex vobis duodecim viros, virum
   unum ex quaque tribu.

   24. And they turned, and went up into the mountain, and came unto the valley
   of Eshcol, and searched it out.

   24. Qui abierunt et ascenderunt in montem, veneruntque usque ad vallem
   Eschol, et exploraverunt eam.

   25. And they took of the fruit of the land in their hands, and brought it
   down unto us, and brought us word again, and said, It is a good land which
   the Lord our God doth give us.

   25. Tuleruntque in manu sua e fructu terrae illius, et attulerunt nobis,
   retuleruntque nobis rem, ac dixerunt, Bona est terra quam Jehova Deus noster
   dat nobis.

   Numbers 12:16. And afterward the people departed from Hazeroth. At first
   sight Moses appears to be at variance with himself: for he here states that
   he sent the spies at God’s command, whereas in Deuteronomy 1:22, he relates
   that he made this concession at the request of the people; [48] but the two
   statements are easily reconciled. It is, indeed, unquestionable that God had
   regard to the infirmity and distrust of the people; for the spies are not
   sent to see in what direction the land was to be attacked, with which design
   two were afterwards sent by Joshua, but God had here no other object than to
   encourage them, when they else were cowardly and inert, to throw off their
   inactivity, and eagerly to advance. The necessity of such a remedy was
   evidently shown, when they all demanded this of Moses. The second narrative,
   therefore, is fuller, and in it Moses goes back further than he had done in
   the first, viz., that it arose from the timidity and pusillanimity of the
   people that he did not at onto hasten whither God invited him; for, if they
   had straightway obeyed, they would have won the land of their enemies
   without any delay; but they requested that a respite might be given them. It
   is, then, by no means inconsistent that Moses did, at the request of the
   people, what God at the same time enjoined, because tie saw that they were
   otherwise hesitating, and but little disposed to advance, and needed this
   stimulus. For, if the spies had honestly per.-formed their duty, the people
   would have been led forward as if they had seen the land themselves, which
   would have been the readiest means for putting an end to all delays.

   First, however, the place is described, from whence the spies were sent,
   viz., at no great distance from mount Sinai, although they had encamped
   twice, so that it was their third station. It has already been stated in
   chapter 10, that the cloud rested in the wilderness of Paran, which some
   understand to have been said by anticipation, (prolēpsin,) as if Moses had
   said that, from the time when the people left Mount Sinai, they had not made
   any permanent halt, until they came to that wilderness, and there pitched
   their tents. But this opinion is by no means consistent; for it is clear
   that they stayed some time in Taberah; and many days were spent at the
   graves of lust, (Kibroth-hattaavah;) for there they were gorged for a month
   with the flesh of the birds, and then the pestilence attacked them, which
   cut off many of them, for whose burial it was necessary to provide. Now,
   their next halt was for more then seven days. It, therefore, appears
   probable to me that by the word Paran, a different place is not expressed;
   but that it is merely meant that, though they advanced, they still remained
   in some part of that wilderness. For, since the wilderness of Paran was in
   one direction contiguous to Mount Sinai, that name is sometimes given to it;
   for Moses certainly confounds them elsewhere, as also does the Prophet
   Habakkuk. (Deuteronomy 33:3; Habakkuk 3:3.)

   2. Of every tribe of their fathers shall ye send a man. If all had been
   taken from one tribe, or from any single portion of the people, their
   fidelity might have been suspected by the others. God, therefore, would have
   each tribe assured by its own witness, in order that their report might be
   more unquestionable. All cause for jealousy was also to be taken away; lest,
   if any tribe had been passed over, it might have excepted against the
   messengers, whom it supposed to have been elected in contempt of it. This,
   then, was the advantage of the equal distribution, lest any sinister
   suspicion or offence might disturb the unanimity of the whole people.
   Secondly, it is required that they should be possessed of personal dignity,
   since God commands that chief men should be chosen, whose testimony would be
   of greater authority; for it would have been easy to throw discredit upon
   obscure individuals. Since, however, both precautions were unsuccessful, it
   appears from hence that there is no counsel so wise and salutary as not to
   be capable of perversion by the wickedness of mankind. Thus this excellent
   providence of God rendered the people the more inexcusable. At the same
   time, God has reminded us once for all by this example that, however those,
   who seemed to be like pillars, may totter and stumble, or even fall
   altogether, still our minds must be supported by faith, so as not to give
   way.

   Their names are enumerated, in perpetual remembrance of their ignominy,
   except in the case of two, Joshua and Caleb; for it was just that their
   crime should be handed down to all ages, and that the infamy of their
   perfidiousness should never be blotted out, since they endeavored, as far as
   in them lay, to bring to naught the promise and the grace of God.

   Moses gave the name of Jehoshua to the son of Nun in the spirit of prophecy,
   as a presage of the exalted function to which he was destined. Ambition is
   so rash, that men are often disappointed in the result, when they invent
   titles of honor of their own accord; but Moses was not induced by the
   blindness of affection to change the name Oshea into Jehoshua; but God
   directed his tongue and mind thus to commend, beforehand, him who [49] was
   to be the future minister of their preservation. Still it cannot be inferred
   with certainty from this passage at what time the new name was given him;
   for it is not specified that he was called Jehoshua at the time he was sent
   out; nay, it is probable that he had been previously thus distinguished,
   viz., from the period in which he had been associated with Moses as his
   companion and minister in all important matters.

   18. And see the land what it is. The counsel of Moses had this object, that
   the people might be made aware how rich and fertile the land was; for a
   barren country does not support a large population; and the healthfulness of
   a locality is inferred from the rigor of its inhabitants, tie, therefore,
   chiefly insists on the goodness of the land and its abundant production of
   fruits. Still, perhaps, God would intentionally have the Israelites
   forewarned, that they would have to do with strong and powerful enemies;
   lest they might be alarmed and discouraged at suddenly beholding them. But
   the main point was, that the pleasantness and fertility of the land might
   allure them to take possession of it.

   22. And they ascended by the south, and came unto Hebron. Their direct
   course was not, indeed, towards the south, but they proceeded along the
   southern border, until they came to Rehob and Hamath, after having passed
   the mountains. Hebron, however, in which Abraham had sojourned, is specified
   from amongst the other cities; and it is probable that the three sons of the
   giant, who are here named, were in possession of that city. But some think
   that Anak is not a proper name, and is used, by enallage of the number, for
   giants. In fact, giants are elsewhere called Anakim. Nor is there any doubt
   but that these three, who are mentioned, were formidable from their great
   stature and strength, as we gather from the book of Joshua. It is, then,
   equivalent to saying that this city was then possessed by warlike men,
   famous for their prowess. It will, however, appear from the end of the
   chapter, that Anak was the proper name of a man, whose sons were of
   excessive height. The antiquity of the city is afterwards signalized by
   comparison, viz., that it was founded seven years before Zoan, one of the
   chief cities of Egypt, and of which mention is often made in Scripture.
   Heathen writers call it Tanis; [50] and it is situated on one of the seven
   famous mouths of the Nile, which is called from the city, Ostium Taniticum.
   Now, since the Egyptians gloried in their antiquity above all other nations,
   it is evident that the land of Canaan was well peopled immediately after the
   deluge; and this is a sign of its great fertility, for if the neighboring
   countries had been more so, they would. not have settled themselves there by
   preference, when they were at liberty to make their choice. A prolepsis is
   to be noted in the name of the valley of Eshcol: for it was afterwards that
   it began to be so called by the Israelites in memory of the remarkable
   cluster of grapes which Moses states to have been brought from hence; and
   this is immediately after specified,

   25. And they returned from searching of the land. The activity and diligence
   of the twelve men is commended, who in so short a time examined the whole of
   the land from the desert of Sin to the sea, and along the whole course of
   the Jordan; and this, too, in the hottest part of the year, when the grapes
   were beginning to ripen. Thus far, then, they faithfully executed the task
   intrusted to them. In their report, also, there seems to be nothing unworthy
   of honest men. They had been commanded by Moses to consider the inhabitants
   of the land, whether they were strong or weak, and also whether the cities
   were fortified; and they relate nothing which was not true and fully
   ascertained by them. In a word, at first sight their relation contains
   nothing worthy of reprehension. Nevertheless, we may gather from the context
   that the ten of them, whose desire was to turn away the people, spoke in
   such discouraging terms of their difficulties, that they produced exactly
   the contrary effect to what Moses had hoped. No other accusation, however,
   is as yet alleged against them, than that, by maliciously and deceptively
   inspiring despondency, they held back the people from entering the land.
   Although, therefore, they had not openly lied, they were wanting in
   sincerity. Perhaps, too, the whole of their address is not recorded; because
   Moses deemed it sufficient to state their perversity of feeling, in that
   they added to their praises of the land an exception, which overwhelmed the
   people’s minds with fear. From whence also we gather a useful admonition,
   that crafty sophists avail nothing with God, when they endeavor to cover
   their deceit by tortuous prevarication’s. Wherefore, if we desire to approve
   our discourse to God, we must take care to lay aside all such unfair
   evasions, and, rejecting all disguise, to speak simply and from the heart.
   The ten spies, then, lay a foundation of good faith, in order that they may
   afterwards be more competent to deceive. The land, they say, is a good one,
   except that the people are strong; and what is this but that there was
   little hope that the Israelites would obtain the blessing promised them by
   God, and that the attempt must by no means be made? With the same view they
   thunder out [51] the names of several nations, in order to increase the
   alarm; for, after having reported that they had seen the sons of Anak, they
   state that their contests would be too arduous with the various peoples, who
   would advance from all sides to resist them.

   30. And Caleb stilled the people before Moses. That is, he restrained the
   murmurs of the people before Moses, against whom they had begun to rise
   tumultuously. Hence it appears that much was said on both sides which is
   passed over in silence, for there would have been no need of restraining the
   violence of the people, unless the contention had waxed warm. His words,
   however, show what was the state of the whole case and question, viz., that
   the ten treacherous spies had dissuaded the people from foolishly advancing
   to the land, which it was impossible to win; and urged them not to attack
   rashly very powerful enemies, to whom they would be far from equally
   matched. But Caleb opposes them with the confidence of victory. We (he says)
   shall conquer the land, and upon this he grounds his exhortation. Moreover,
   there is no doubt but that, relying on God’s promise, he believed that they
   would, be successful, and thus boldly foretold it, whilst the others took
   not at all into consideration that, with the banner of the Lord before them,
   the people would come into the promised inheritance.

   This does not appear to accord with what Moses relates in Deuteronomy 1,
   where he absolves the spies, and casts the whole blame on the people; but
   the contradiction is easily reconciled, for there he had no other object
   than to assert the criminality of the Israelites, who, by their contumacy,
   had for a long time impeded the fulfillment of God’s promise. Omitting,
   therefore, that part of the history which did not affect the matter in hand,
   he only adverts to that which convicted them of wicked ingratitude, i.e.,
   that the fertility of the land was commended by the spies; and consequently,
   since the people were abundantly assured of God’s liberality, that they
   sinned grossly by rejecting it. He, therefore, states their crime to have
   been, that they were rebellious against the mouth or word of Jehovah, viz.,
   because they had refused to follow Him when He invited them.

   What Moses here ascribes to Caleb alone, he elsewhere attributes to Joshua
   also. It is plain, then, that Caleb spoke for both of them, and that Joshua
   was prudently and modestly silent, lest a tumultuous altercation should
   arise. It may, however, be probably conjectured that the bravery and
   firmness of him, who is praised, was the more conspicuous, whilst the
   honesty of Moses is perceivable, inasmuch as, by his preference of Caleb, he
   obscures and diminishes the praise due to his own minister.

   32. But the men that went up with him said. We here see, as in a mirror, how
   impiety gradually gathers audaciousness in evil. At the outset, the authors
   of the rebellion were ambiguous in their expressions, and contented
   themselves with obscure insinuations; they now throw aside all shame, and
   openly and acrimoniously oppose the address of Caleb, which was certainly
   nothing less than casting discredit on God’s words, and setting at naught
   His power. God had promised to give the land to the Israelites; they deny
   that He will do so. He had afforded them many proofs that nothing is
   difficult to Him: they deny that His aid will suffice against the forces of
   their enemies. Moreover, they at length break out into such impudence, that
   in their falsehood they contradict themselves. They had confessed that the
   land was rich; they now declare that it consumes or devours its inhabitants,
   which is entirely the reverse. For this is equivalent to saying, that the
   wretched men, who cultivated it, wore themselves out with their assiduous
   labors; or, at ally rate, that it was pestilential from the inclemency of
   its climate; either of which statements was utterly false. The mode in which
   some understand it, viz., that the giants [52] in their violence committed
   indiscriminate slaughter, is without foundation; for this evil was by no
   means to be feared by the people, after the extermination of the
   inhabitants. I do not doubt, then, but that it means that the cultivation of
   the land was difficult, and full of much inconvenience.

   At the end of the last verse, where it is said, “as grasshoppers,” etc., I
   think the words are inverted, and ought to be thus connected; “As
   grasshoppers are despised in our eyes, so we were looked down upon by these
   giants on account of our lowness of stature.”
     _________________________________________________________________

   [48] Hengstenberg (Dissertations on the Genuineness of the Pentateuch, vol.
   2, p. 344,) discusses this point, in opposition to Vater and De Wette,
   though he reminds us that “the discrepancy is no new discovery, but has been
   thoroughly canvassed; compare Gerhard on Deut., p. 53.” “That the
   contradiction is only apparent (he says) is clear from Numbers 13:26; for,
   since those, to whom the answer was brought back, must be identical. with
   the persons who sent out the spies, it appears from this passage that. not
   merely Moses and Aaron, but also the congregation, had a share in giving the
   commission. The author, therefore, cannot intend to deny this, when, in
   verse 1 and 2, he refers the matter to God.” “The sending out of the spies
   (he further argues) was a part of God’s plan, and hence was expressly
   commanded by Him, as soon as its indispensable condition, the proposal on
   the part of the people, had taken place. For one thing, it would insure to
   the well-disposed a strengthening of their weak faith; on the other hand, it
   formed a part of God’s design, that the evil-disposed should take occasion
   by this undertaking to manifest their unbelief, and be ripened by it for
   judgment, This design we learn from the result, which can never be contrary
   to the design. If the divine purpose was the essential point, and the
   proposal of the people the mere conditio sine qua non of its being carried
   into effect, it will be easily understood how the latter might be passed
   over in the Book of Numbers, although, as we have already seen, it is
   pre-supposed. After what has been remarked, Calvin’s view of the mutual
   relation of the two passages will clearly appear to be the correct one.”

   [49] “Afin que ce nom d’honneur servist a l’authoriser;” in order that this
   name of honor might serve to give him authority. — Fr. Calvin here alludes
   to the apparent contradiction arising from the fact that Joshua had already
   been called by his new name in Exodus 17:9; 24:13; 33:11; and Numbers 11:28,
   which, as Hengstenberg remarks, was a topic of discussion as early as the
   times of Justin Martyr. Hengstenberg reviews the three modes of meeting the
   difficulty proposed, viz., 1. That he was so called in the earlier passages
   by prolepsis. 2. That Moses now only renewed the name. 3. That a statement
   is here made of what had taken place a considerable time before. To this
   view he himself inclines, and says, “That the author here first mentioned
   that he, whom he had originally called simply Joshua, originally bore the
   name of Hoshea, was not without good reason. What had been hitherto related
   of Joshua, belonged to him as a servant of God; the sacred name was,
   therefore, properly employed. But here Hoshea must stand; for he went to spy
   out the land, not as a servant of Moses, but as one of the heads of the
   children of’ Israel,’ — one of the plenipotentiaries of the congregation.”
   — Genuineness of Pentateuch, vol. 2, p. 323.

   [50] Thus the word is translated by the LXX. See note on Psalm 78. — C. Soc.
   Edit. [9]Vol. 3 p. 239.

   [51] “Ils parlent a plene bouche;” they speak with open mouth. — Fr.

   [52] Corn. a Lapide has the following note on verse 33; “נפלים, nephilim,
   i.e., giants, who are called nephilim, that is, falling, because they were
   so tall, that those who saw them fell from terror, or rather falling, i.e.,
   making to fall, (the Kal being put for the Hiphil,) laying prostrate and
   slaying other men in all directions, for these giants were savage men and
   truculent tyrants.”
     _________________________________________________________________

   Numbers 14

   Numbers 14:1-9

   1. And all the congregation lifted up their voice, and cried; and the people
   wept that night.

   1. Tunc sustulit universus coetus, edideruntque vocem suam, et flevit
   populus nocte illa.

   2. And all the children of Israel murmured against Moses and against Aaron;
   and the whole congregation said unto them, Would God that we had died in the
   land of Egypt! or, would God we had died in this wilderness!

   2. Et murmuraverunt adversus Mosen et adversus Aharon omnes filii Israel: ac
   dixerunt universa multitudo, Utinam mortui essemus in terra AEgypti: aut in
   deserto hoc utinam mortui essemus.

   3. And wherefore hath the Lord brought us unto this land, to fall by the
   sword, that our wives and our children should be a prey? Were it not better
   for us to return into Egypt?

   3. Et quare Jehova introducit nos in hanc terram, ut cadamus gladio, uxores
   nostrae et parvuli nostri sint in praedam? Nonne satius esset nobis reverti
   in AEgyptum?

   4. And they said one to another, Let us make a captain, and let us return
   into Egypt.

   4. Dixerunt itaque alter ad alterum, Constituamus ducem, et revertamur in
   Aegyptum.

   5. Then Moses and Aaron fell on their faces before all the assembly of the
   congregation of the children of Israel.

   5. Tunc cecidit Moses et Aharon super faciem suam coram universo coetu
   congregationis filiorum Israel.

   6. And Joshua the son of Nun, and Caleb the son of Jephunneh, which were of
   them that searched the land, rent their clothes:

   6. Jehosua vero filius Nun, et Caleb filius Jephuneh, de exploratoribus
   terrae sciderunt vestimenta sua.

   7. And they spoke unto all the company of the children of Israel, saying,
   The land, which we passed through to search it, is an exceeding good land.

   7. Ac loquuti sunt ad universam congregationem filiorum Israel, dicendo,
   Terra per quam transivimus ut exploraremus eam, optima terra est.

   8. If the Lord delight in us, then he will bring us into this land, and give
   it us; a land which floweth with milk and honey.

   8. Si complacitum fuerit Jehovae in nobis, introducet nos in terram istam,
   tradetque eam nobis, terram quae affluit lacte et melle.

   9. Only rebel not ye against the Lord, neither fear ye the people of the
   land; for they are bread for us: their defense is departed from them, and
   the Lord is with us; fear them not.

   9. Tantum ne sitis rebelles Jehovae, neque timeatis populum terrae hujus:
   quia velut panis noster sunt, recessit praesidium eorum ab ipsis: Jehova
   autem nobiscum est, ne timeatis eos.

   1. And all the congregation lifted up their voice. Here we see how easily,
   by means of a few incentives, sedition is excited in a great multitude; for
   the people, unless governed by the counsel of others, is like the sea,
   exposed to many tempests; and the corruption of human nature produces this
   amongst innumerable other evils, that lies and impostures prevail over
   truth. There was, indeed, some pretext for the error of the people, in that
   they saw ten most choice leaders of their tribes dissuading them from
   entering the land, and only two advising them to proceed. But that
   credulity, to which they were too much inclined, is without excuse, because
   it arose from incredulity; for, if the dignity and reputation of ten men
   availed so much with them, that they were thus easy of belief, ought they
   not much rather to have given credit to the word of God, who had promised
   them the land four hundred years before? For when they cried out beneath the
   oppressive tyranny of the Egyptians, the memory of the promise given to
   their fathers was not effaced, since the holy Jacob had carefully provided
   for its transmission. They had recently heard and embraced its confirmation,
   and in this confidence had come forth from Egypt. We see, then, that they
   had already been induced by their own supineness and depravity to recoil
   from entering the land, because they had thrown aside their confidence in
   God, so that they might seem to have deliberately laid hold of the
   opportunity. Still the evil counselors gave an impulse to them, when they
   were falling of their accord, and east them down headlong.

   They begin with weeping, which at length bursts out into rage. The cause of
   their weeping is the fear of death, because they think that they are being
   carried away to slaughter; and whence does this arise, except because the
   promised aid of God is of no account with them? Thus it appears how greatly
   opposed to faith is cowardice, when, on the occurrence of danger, we look
   only to ourselves. But:. whilst the beginning of infidelity is to be
   withheld by fear from obedience to God, so another worse evil presently
   follows, when men obstinately resist God, and, because they are unwilling to
   submit themselves to His word, enter into altercation with Him. This was the
   case with the Israelites, who, being overwhelmed with grief, at length are
   stirred up by its impetuosity against Moses and Aaron. And this is wont too
   often to occur, that impatience bursts forth from the anguish into which our
   unbelief has brought us. The desire for death, which they conceive, arises
   from ingratitude and contempt of God’s blessing. They wished that they had
   died either in Egypt or in the wilderness; why, then, had they just before
   humbly beseeched Moses to propitiate God?

   With regard to the words, the old interpreter, [53] taking the particle לו,
   which is optative, for the negative (לא, lo,) improperly translates the
   passage, as if their death in the desert would have been more bitter than in
   Egypt; whereas they only deplore that they would be exposed to death if they
   should enter the land of Canaan, as follows in the next verse.

   3. And wherefore has the Lord brought us into this land? The pride, and even
   the madness of their impiety here more fully betrays itself, when they
   accuse God of deception and cruelty, as if tie were betraying them to the
   Canaanitish nations, and leading them forth to slaughter; for they conclude
   that they ought not to obey His command, because He would destroy them, and
   not only so, but that He would at the same time give their wives and
   children to be a prey. We see how mad is unbelief, when it gives way to
   itself, since these wretched people do not hesitate to prefer charges
   against God, and to repay His kindnesses by calling Him their betrayer. But
   what was the cause of this blasphemous audacity, [54] except that they hear
   they would have to do with powerful enemies? as if they had not experienced
   the might of God to be such, that nothing which they might encounter was to
   be feared whilst He was on their side! At the same time, they also accuse
   God of weakness, as if He were less powerful than the nations of Canaan. At
   length their monstrous blindness and senselessness comes to its climax, when
   they consult as to their return, and, rejecting Moses, set themselves about
   choosing a leader, who may again deliver them up to Pharaoh. Were they so
   quickly forgetful how wretched their condition there had been? It was for no
   fault of theirs, but whilst they were peaceful and harmless guests, that the
   Egyptians had so cruelly afflicted them, since they were hated by Pharaoh on
   no other account but because he could not endure their multitude; what,
   then, was he likely to do, when, for their sakes, he had undergone so many
   calamities; what humanity, again, was to be expected from that nation which
   had conspired for their destruction already, when it had suffered no injury
   from them? Surely there was no house among them which would not long to
   avenge its first-born! Yet they desire to give themselves up to the will of
   a most bitter enemy, who, without any cause for ill-will, had proceeded to
   all sorts of extremities against them. Hence we plainly see that unbelievers
   are not only blinded by the just vengeance of God, but carried away by a
   spirit of infatuation, so as to inflict upon themselves the greatest evils.

   5. Then Moses and Aaron fell on their faces. It is doubtful whether they so
   humbled themselves towards the people, as to he prostrate before them, or
   whether it was in prayer that they fell with their faces on the earth; the
   latter, however, seems more likely to me, as if, by thus turning themselves
   to God, they reproved the stupidity of the people,. And, in fact, in such a
   case of obduracy, nothing remained except to call upon God, yet in such sort
   that the prayer should be made in the sight of all, in order to influence
   their minds. Otherwise they might have sought some place of retirement; but
   by this pitiful spectacle they endeavored to recall the people to their
   right senses. This, indeed, is beyond dispute, that they sought for nothing
   on their own account, but were only anxious for the welfare of the people;
   since, if the people had gone back, they would have been at liberty to
   sojourn in the land of Canaan, or elsewhere. Yet still they were not merely
   concerned with regard to the people, but the interruption of God’s grace
   troubled them most, with which the Covenant made with Abraham would also
   have been buried. In a word, this was justly felt by them to be the same as
   if they had seen both the glory of God and the salvation of the human race
   altogether brought to naught. Wherefore they must needs have been more than
   senseless who were unmoved by this sad sight, especially when Moses, whom
   God had exalted by so many privileges above all other mortals, was lying
   prostrate on the earth for their sake.

   6. And Joshua, the son of Nun, and Caleb. The magnanimity of Joshua is here
   specified, whereas, before, only Caleb had been praised. But Moses says that
   they both rent their clothes in token of their excessive sorrow, and even of
   their abhorrence. For, as is well known, this, amongst the Orientals, was a
   solemn ceremony in extreme grief, or when they would express their
   abomination of some crime. Hypocrites have improperly imitated this custom,
   either when they made a pretence of sorrow, or desired to deceive the
   simple. But it is plain that Caleb and Joshua were moved to rend their
   garments by solemn feelings, nay, by the fervor of their indignation;
   whilst, at the same time, they seek to reclaim the people from their
   madness. And, first, they commend the fertility of the land; and then base
   their hope of obtaining it on the favor or good pleasure of God. Some take
   the conditional particle אם, im, for the causal particle, and translate it,
   “For because God loves us, therefore He will bring us in;” but this I do not
   approve of, and it is manifestly foreign to the true meaning; for, since the
   Israelites had in a manner rejected so great a benefit, they were surely
   unworthy through unbelief of being still pursued by His favor. The condition
   is, therefore, introduced as if doubtingly, not in order to diminish their
   hopes, as though it were a mark of uncertainty, but simply that the people
   should be convinced of their impiety, and repent; as if they had said, If
   only we afford room for the continuance of God’s favor towards us, be ye of
   good courage. And this they state more clearly soon afterwards, in reproving
   the stubbornness of the people, where they say, “Only (or but) rebel not
   ye;” in which words they admonish them that they shut up all the ways
   whereby God might still pursue the course of His work; [55] and that there
   is no other obstacle to these wretched people except their own unbelief,
   which does not permit them to obey God. In this way, then, they assert that
   God’s power is sufficient to perform what He had promised; and then exhort
   the people to conciliate His favor, from whence they had fallen through
   their own fault. The particle אך, ac, is used emphatically, as though Joshua
   and Caleb had said that there was no fear of danger, except because the
   people’s minds were set on bringing evil upon themselves. Finally, in their
   reliance upon God’s aid, they exult like conquerors; “They will be bread for
   us,” they say, i.e., we shall devour them without any trouble. And the
   reason is subjoined, because, if God stands by the Israelites, their enemies
   will be destitute of all defense. Justly, then, and for the best of reasons
   they conclude, that although our enemies would otherwise be formidable, they
   are not to be feared, if only God, apart from whom there is no strength, be
   favorable unto us.
     _________________________________________________________________

   [53] By the old interpreter, C. does not here mean, as he generally does,
   the V., which accords with his own view, “in hac vasta solitudine utinam
   pereamus;” on these words Corn. a Lapide says; “Ita haec legunt et
   conjungunt, Hebr., Chald., Septuaginta, et Latina Romana. Tollenda ergo est
   negatio non, et distinctio quam habent Biblia Plantiniana.”

   [54] “D’une audace tant diabolique;” of such diabolical audacity. — Fr.

   [55] Addition in Fr., “Quand on ne se soumet point a luy;” when they do not
   submit themselves to Him.
     _________________________________________________________________

   The Repetition of the same Narrative

   Deuteronomy 1

   Deuteronomy 1:26-33

   26. Notwithstanding ye would not go up, but rebelled against the commandment
   of the Lord your God:

   26. Et tamen noluistis ascendere, sed rebellastis verbo Jehovae Dei vestri.

   27. And ye murmured in your tents, and said, Because the Lord hated us, he
   hath brought us forth out of the land of Egypt, to deliver us into the hand
   of the Amorites, to destroy us.

   27. Et murmurastis in tabernaculis vestris dicentes, Propterea quod odio
   habebat nos Jehova, eduxit nos e terra AEgypti, ut traderet nos in manum
   Emorrhaei, ut perderet nos.

   28. Whither shall we go up? our brethren have discouraged our heart, saying,
   The people is greater and taller than we; the cities are great, and walled
   up to heaven: and, moreover, we have seen the sons of the Anakims there.

   28. Quo nos ascendimus? fratres nostri dissolverunt cor nostrum, dicendo,
   Populus iste major et procerior nobis est, urbes magnae et munitae usque ad
   coelum: et etiam filios gigantum vidimus ibi.

   29. Then I said unto you, Dread not, neither be afraid of them.

   29. Tunc dixi vobis, Ne pavearis neque timeatis ab eis:

   30. The Lord your God, which goeth before you, he shall fight for you,
   according to all that he did for you in Egypt before your eyes;

   30. Jehova Deus vester qui praecedit vos, ipse pugnabit pro vobis, prorsus
   ut fecit vobiscum in AEgypto in oculis vestris.

   31. And in the wilderness, where thou hast seen how that the Lord thy God
   bare thee, as a man doth bear his son, in all the way that ye went, until ye
   came into this place.

   31. Et in ipso deserto vidistis quod portaverit Jehova Deus tuus,
   quemadmodum portare solet homo filium suum, et hoc per totam viam per quam
   ambulastis, donec veneritis ad locum istum.

   32. Yet in this thing ye did not believe the Lord your God,

   32. Atqui ea in re non credidistis Jehovae Deo vestro,

   33. Who went in the way before you, to search you out a place to pitch your
   tents in, in fire by night, to show you by what way ye should go, and in a
   cloud by day.

   33. Qui praecedebat vos per viam ad explorandum vobis locum in quo castra
   figeretis, per ignem in nocte, ut ostenderet vobis viam per quam
   ambularetis, et per nubem in die.

   27. And ye murmured in your tents. Elsewhere he says that they also wept;
   here he only speaks of their murmuring, which better suited his reproof. He
   then reminds them how malignant had been their ingratitude and perversity in
   upbraiding God on account of the special blessing which He had conferred
   upon them, as if He had done them a grievous injury. He could not have
   afforded them a more manifest proof of His paternal love towards them than
   by their deliverance. Most iniquitous, therefore, is their mode of repaying
   Him, viz., by complaining that they had been cruelly brought forth to die,
   and by construing into hatred His exceeding great love. It is clear from the
   next verse that, although Moses does not relate the details in their proper
   order, there is still no contradiction in his words. A little before, he had
   seemed to give unqualified praise to the spies, as if they had performed
   their office honestly and faithfully, but now, from the language of the
   people, he shows that they were the authors of the revolt, inasmuch as they
   rendered inert, by the terror they inspired, those whom they ought to have
   encouraged.

   29. Then I said unto you, Dread not. He here omits the address of Caleb and
   Joshua: since he only states briefly the heads of what he had spoken to the
   people. He merely shows that, when he endeavored to recall them to their
   right senses, his efforts and pains were ineffectual. Moreover, he reasons
   from experience that they might well place their hopes in the assistance of
   God, because He went before them as a light; and, in proof of this, he
   reminds them that, after the discomfiture of the Egyptians, He did not fail
   still to exert His power, so as to protect even to the end those whom He had
   once delivered. This, then, is his proposition, that although they might be
   aware of their own weakness, still, through the power of God, they would be
   conquerors, since He had taken them under His care, and had declared Himself
   their leader; which he indicates by the expression, “goes before you.” And,
   lest any hesitation should remain, he sets against their present obstacles
   the miracles of God’s power, which they had experienced, not only in the
   commencement of their redemption, but in the continued progress of their
   deliverance’s, when, in their lost and desperate state, He had by ways
   innumerable restored them from death unto life. Hence he concludes that they
   ought not to be afraid, not that he would wish them to be altogether free
   from all fear and care, but so that they might overcome all hindrances, when
   confidence derived from the ready help of God should prevail in their
   hearts. He says emphatically that God had fought “before their eyes,” to
   lead them to fuller conviction by the evidence of their own senses.

   31. And it, the wilderness where thou hast seen. The constant course of
   God’s grace is here commemorated; from whence they might safely infer, that
   He, who had pursued them with so many benefits, would still be the same in
   this crowning act. He, therefore, uses the image of bearing, because the way
   would have been by no means passable unless God had borne them, as it were,
   on His shoulders, just as a father is wont to bear his infant child. Thus,
   on the one hand, the incredible goodness of God is exalted, who had deigned
   so far to condescend as to take up the people in His arms; and, on the other
   hand, the people are reminded of their own infirmity, for, unless upheld by
   the power of God, they would scarcely have been competent to advance a step.
   Elsewhere, retaining a portion of this similitude, Moses compares God to an
   eagle, [56] who bears her young upon her wings, and teaches them to fly. And
   surely, unless (the Israelites) had been uplifted by supernatural means,
   they would never have been equal to a hundredth part of the difficulties
   they encountered.

   32. Yet in this thing ye did not believe the Lord. He signifies that they
   had been most prejudiced observers of the works of God, since His power, so
   often experienced and. so thoroughly understood, had not aroused them to
   confidence in Him. For in the word דבר, dabar, which we have translated
   thing, he embraces all the proofs whereby God had testified, that in Him
   alone there was all that was necessary to insure their complete salvation.
   And this was, so to speak, real or practical doctrine, when God called upon
   them to trust Him by stretching forth His hand. Still, He accuses them of
   unbelief with reference to the promise; for, whilst faith is not only prompt
   and ready in obedience, but invigorates and quickens the whole mall, so the
   cause of their inertness was that they gave no heed to God who had promised
   to bestow upon them the land of Canaan, and did not rest upon His covenant.
   In relation to this also, he says, that God marked out the places and
   stations where they should pitch their camp, for, unless it had been His
   design to guide them onwards, this change of places would have been
   superfluous. It was, therefore, gross supineness not to refer these signs
   for halting and proceeding to their proper object, since it was equivalent
   to despising God when He held out His hand to them.
     _________________________________________________________________

   [56] Deuteronomy 32:11. The last sentence of the paragraph in omitted in Fr.
     _________________________________________________________________

   Numbers 14

   Numbers 14:10-38

   10. But all the congregation bade stone them with stones. And the glory of
   the Lord appeared in the tabernacle of the congregation before all the
   children of Israel.

   10. Tunc dixit tota multitudo, ut eos lapidibus obruerent: et gloria Jehovae
   apparuit in tabernaculo conventionis omnibus filiis Israel.

   11. And the Lord said unto Moses, How long will this people provoke. me? and
   how long will it be ere they believe me, for all the signs which! have
   showed among them?

   11. Tunc dixit Jehova ad Mosen, Usquequo vilipendet me populus iste? et
   usquequo non credent mihi in cunctis signis quae feci in medio eorum?

   12. I will smite them with the pestilence, and disinherit them, and will
   make of thee a greater nation and mightier than they.

   12. Percutiam cum peste, expellamque eum: te autem faciam in gentem magnam
   et robustiorem eo.

   13. And Moses said unto the Lord, Then the Egyptians shall hear it; (for
   thou broughtest up this people in thy might from among them;)

   13. Et dixit Moses ad Jehovam, Atqui audient AEgyptii (quia eduxisti in
   virtute tua populum istum e medio ejus:)

   14. And they will tell it to the inhabitants of this land: for they have
   heard that thou, Lord, art among this people; that thou, Lord, art seen face
   to face; and that thy cloud standeth over them; and that thou goest before
   them, by day-time in a pillar of a cloud, and in a pillar of fire by night.

   14. Dicentque habitatori terrae ejus, qui audierunt quod tu Jehova sis, in
   medio hujus populi: quandoquidem oculo ad oculum visus sis tu Jehova: et
   nubes tua steterit super eos, et in columna nubis praecesseris eos per diem,
   et in columna ignis per noctem.

   15. Now, if thou shalt kill all this people as one man, then the nations,
   which have heard the fame of thee, will speak, saying,

   15. Si interfeceris populum hunc quasi virum unum, tunc dicent gentes quae
   audierint famam tuam.

   16. Because the Lord was not able to bring this people into the land which
   he swore unto them, therefore he hath slain them in the wilderness.

   16. Quia absque potentia est Jehova, ut introducat populum istum in terram,
   quam juravit eis, ideo mactavit eos in deserto.

   17. And now, I beseech thee, let the power of my Lord be great, according as
   thou hast spoken, saying,

   17. Et nunc magnificetur quaeso fortitudo Domini mei, sicut loquutus es,
   dicens:

   18. The Lord is long-suffering, and of great mercy, forgiving iniquity and
   transgression, and by no means clearing the guilty; visiting the iniquity of
   the fathers upon the children unto the third and fourth generation.

   18. Jehova tardus ad iram, et multae misericordiae, tollens iniquitatem et
   peccatum, et innocentem non faciens: visitans iniquitatem patrum in filios
   super tertiam et quartam generationem.

   19. Pardon, I beseech thee, the iniquity of this people, according unto the
   greatness of thy mercy, and as thou hast forgiven this people, from Egypt
   even until now.

   19. Propitius esto agedum iniquitati populi hujus, secundum magnitudinem
   clementiae tuae, sicut remisisti populo huic ex AEgypto usque nunc.

   20. And the Lord said, I have pardoned, according to thy word:

   20. Tune dixit Jehova, Peperci secundum sermonem tuum.

   21. But as truly as I live, all the earth shall be filled with the glory of
   the Lord.

   21. Veruntamen vivo ego, et replebit gloria mea universam terram.

   22. Because all those men which have seen my glory, and my miracles which I
   did in Egypt, and in the wilderness, have tempted me now these ten times,
   and have not hearkened to my voice;

   22. Quoad cunctos homines qui viderunt gloriam meam, et signa mea quae edidi
   in AEgypto, et deserto, et tentaverunt me jam decem vicibus, nec paruerunt
   voci meae:

   23. Surely they shall not see the land which I swore unto their fathers,
   neither shall any of them that provoked me see it:

   23. Si videbunt terram, de qua juravi patribus eorum, omnes, inquam, qui me
   irritaverunt, non videbunt eam.

   24. But my servant Caleb, because he had another spirit with him, and hath
   followed me fully, him will I bring into the land whereunto he went; and his
   seed shall possess it.

   24. At servum meum Caleb, eo quod alius fuit spiritus cum eo, et adimplevit
   ire post me, ipsum quoque introducam in terram quam ingressus est, et semen
   ejus haereditate accipiet eam.

   25. (Now the Amalekites and the Canaanites dwelt in the valley.) Tomorrow
   turn you, and get you into the wilderness, by the way of the Red sea.

   25. Amalec et Chananaeus habitat in valle: cras revertimini et
   proficiscimini in desertum via maris Suph.

   26. And the Lord spoke unto Moses and unto Aaron, saying,

   26. Loquutus est itaque Jehova ad Mosen et Aharon, dicendo:

   27. How long shall I bear with this evil congregation, which murmur against
   me? I have heard the murmurings of the children of Israel, which they murmur
   against me.

   27. Usque quo congregationem hanc perversam feram, quae murmurat adversum
   me? murmurationes filiorum Israel, quibus ipsi murmurant contra me, audivi.

   28. Say unto them, As truly as I live, saith the Lord, as ye have spoken in
   mine ears, so will I do to you:

   28. Dic ergo eis, Vivo ego, dicit Jehova, nisi quemadmodum loquuti estis in
   auribus meis sic fecero vobis.

   29. Your carcasses shall fall in this wilderness; and all that were numbered
   of you, according to your whole number, from twenty years old and upward,
   which have murmured against me,

   29. In deserto isto cadent cadavera vestra, et omnes numerati vestri,
   secundum omnem numerum vestrum, a filio viginti annorum et supra, qui
   murmurastis contra me.

   30. Doubtless ye shall not come into the land concerning which I swore to
   make you dwell therein, save Caleb the son of Jephunneh, and Joshua the son
   of Nun.

   30. Si vos ingrediemini terram de qua levavi manum meam, ut habitare vos
   facerem in ea: praeter Caleb filium Jephuneh, et Jehosua filium Nun.

   31. But your little ones, which ye said should be a prey, them will I bring
   in, and they shall know the land which ye have despised.

   31. Ac parvulos vestros, de quibus dixistis, In praedam erunt, ipsos
   introducam: et cognoscent terram istam quam despexistis.

   32. But as for you, your carcasses, they shall fall in this wilderness.

   32. Cadavera autem vestra cadent in deserto hoc.

   33. And your children shall wander in the wilderness forty years, and bear
   your whoredoms, until your carcasses be wasted in the wilderness.

   33. Et filii vestri pastores erunt in deserto hoc quadraginta annis: et
   portabunt scortationes vestras donec consumantur cadavera vestra in deserto.

   34. After the number of the days in which ye searched the land, even forty
   days, (each day for a year,) shall ye bear your iniquities, even forty
   years; and ye shall know my breach of promise.

   34. Secundum numerum dierum quibus explorastis terram quadraginta diebus,
   unoquoque die pro anno uno, portabitis iniquitates vestras in deserto, et
   cognoscetis vanitatem meam.

   35. I the Lord have said, I will surely do it unto all this evil
   congregation, that are gathered together against me: in this wilderness they
   shall be consumed, and there they shall die.

   35. Ego Jehova loquutus sum, Si non hoc fecero universae congregationi huic
   perversae, quae congregata est adversum me, in deserto isto consumentur,
   ibique morientur.

   36. And the men which Moses sent to search the land, who returned, and made
   all the congregation to murmur against him, by bringing up a slander upon
   the land,

   36. Viri itaque illi quos miserat Moses ad explorandam terram, qui reversi
   murmurare fecerant adversus eum cunctam congregationem, detrahendo terrae:

   37. Even those men that did bring up the evil report upon the land, died by
   the plague before the Lord.

   37. Morientur viri illi qui terrae detraxerunt, plaga coram Jehova.

   38. But Joshua the son of Nun, and Caleb the son of Jephunneh, which were of
   the men that went to search the land, lived still,

   38. Jehosua vero filius Nun, et Caleb filius Jephuneh vivent, ex hominibus
   illis qui profecti sunt ad explorandam terram.

   10. But all the congregation bade stone them. When these wicked men began by
   murmuring against God, and openly casting censure upon Him, no wonder that
   they should also rage against His servants; for, when we endeavor to subdue
   pride, it generally begets cruelty; and so also, when iniquity is reproved,
   it always ends at last in fury. Caleb and Joshua did not constrain them by
   force of arms, neither did they menace them; but only persuaded them to
   trust in God’s promise, and not to hesitate to advance into the land of
   Canaan; yet, because in their obstinacy the people had determined not to
   believe God, they champ the bit, as it were, upon being chastised, and
   desire to stone their reprovers. How great was the impetuosity of their
   wrath is manifest from this, that God does not attempt to appease their
   fury, nor to restrain them by threats, or by His authority, but openly
   displays His power from heaven, and miraculously protects His servants by
   the manifestation of His glory, as if He were rescuing them from wild
   beasts. There is, indeed, no express mention made of the cloud, but we may
   infer that the sign to which they were accustomed, was given not merely to
   terrify them, but also to cast them prostrate, so that they might be
   deprived of their power to inflict injury, and might desist even against
   their wills. For the majesty of God, although it truly humbles believers
   only, yet sometimes subdues the reprobate and the lost, or renders them
   astounded in all their ferocity.

   11. And the Lord said unto Moses. God remonstrates with respect to their
   indomitable obstinacy, because they had just now hesitated not petulantly to
   despise and reject Him with the most atrocious insults, and notwithstanding
   all the clearest manifestations of His power. For I know not whether the
   sense which some give be suitable, when they translate the verb נאף, naatz,
   “to provoke.” [57] Jerome comes nearer to the genuine sense, How long will
   they detract me? But let us be contented with the genuine intention of God,
   which He confirms by the succeeding antithesis, where He complains that He
   is disparaged, because they do not take into consideration the many miracles
   whereby He had abundantly testified His power and loving-kindness; and thus
   He proves their contempt, because they deliberately refuse credit to the
   many signs of which the accumulation at least ought to have subdued or
   corrected their stubbornness.

   The denunciation of their final punishment follows, together with a
   statement of the atrocity of their crime; for the particle “How long”
   indicates its long continuance, as well as the enduring patience of God. He
   had, indeed, punished others severely, but only for example’s sake, in order
   that the name of their race should remain undestroyed, whereas he now
   declares that He will deal with them as. with persons in a desperate
   condition, who cease not to make a mock of His patience. Hence we are
   taught, that, although God is placable in His nature, still the hope of
   pardon is deservedly cut off from unbelievers, who are so obdurate as that
   tie produces no effect upon them by His hand, or by His countenance, or His
   word. he then briefly adverts to the use of the signs, viz., that their
   object was, that the knowledge or experience of them should awaken hopes of
   success.

   If the apparent contradiction offends any one, that God should declare the
   people to be cast off, when it was already decreed that tie would pardon
   them, a reply may be sought from elsewhere in three words; for God does not
   here speak of His secret and incomprehensible counsel, but only of the
   actual circumstances, showing what the people had deserved, and how horrible
   was the vengeance which impended, [58] in respect to their wicked and
   detestable revolt, since it was not His design to keep Moses back from
   earnest prayer, but to put the sincerity of his piety and the fervency of
   his zeal to the proof. And, in fact, he does not contravene the prohibition,
   except upon the previous exhibition of some spark of faith. See Exodus 32.

   13. Then the Egyptians shall hear it. Moses here, according to his custom,
   stands “in the breach” of the wall, as it is said in Psalm 106:23, to
   sustain and avert the anger of God, which else would burst forth, since
   through his intercession it came to pass that the fire was speedily
   extinguished, and the people were not consumed. In order to support his
   request., he only objects that God’s holy namo would be the sport of the
   wicked, if the people should perish altogether I have endeavored to reduce
   to their proper meaning the words which translators variously render. First,
   he says, “The Egyptians shall hear, whereas it is a thing sufficiently
   notorious, and testified by miracles, that this people was rescued from
   among them by thy might. The same report will also obtain currency among;
   the nations of Canaan, who have already heard that thou: art the protector
   of this people, and have undertaken the charge of governing them. If,
   therefore, they should altogether perish, all the nations which have heard
   of thy fame will east the blame on thee, and will think that thy power is
   broken down in the midst of its course, so that thou could not carry through
   to the end the work thou hadst undertaken.” The substance amounts to this,
   that because God had manifested by clear and evident signs that He was the
   deliverer of this people, He would be exposed to the reproach of the wicked,
   unless He should preserve in safety those whom He had once redeemed. For
   nothing else would occur to the minds of the heathen nations, except that
   God was unable to maintain His blessing, however desirous He might be to do
   so. And assuredly this is no ordinary effect of God’s goodness, so to
   connect the glory of His name with our salvation, that whatever is adverse
   to us brings with it reproach upon Him, because the mouth of the wicked will
   be open to blaspheme. And this will in fact turn to our advantage, if on our
   part, without dissimulation, and in zealous sincerity, we beseech God to
   uphold His own glory in saving us; for many boldly plead the name of God in
   their own behalf, although they are unaffected by any real care or love for
   it. Moreover, because the more illustrious God’s exercise of His power has
   been, the more insolently are the ungodly disposed to blaspheme, if it has
   appeared to fail; we must always entreat of Him that He should not desert
   the work of His hands which He has begun in us. To this effect are the
   words, “They have heard that thou art seen face to face;” for, if the
   people’s safety were not maintained, the failure would have been imputed to
   none but God, who had put. forth the power of His hand to preserve them. In
   fine, since their astonishing exodus had been a testimony of God’s favor,
   so, if he had suffered the people to perish in the desert, all would have
   considered it a sign of His weakness, inasmuch as it was not probable that
   He should not accomplish what tie desired, unless He were unable to do so.

   17. And now, I beseech thee, let the power of my Lord be great. He derives
   another ground of confidence from the vision, in which God had more clearly
   manifested His nature, from whence it appears how much he had profited by
   it, and what earnest and anxious attention he had paid to it. Hence,
   however, we derive a general piece of instruction, that there is nothing
   more efficacious in our prayers than to set His own word before God, and
   then to found our supplications upon His promises, as if He dictated to us
   out of His own mouth what we were to ask. Since, then, God had manifested
   Himself to Moses in that memorable declaration, which we have already
   considered, he was able to derive from thence a sure directory for prayer;
   for nothing can be more sure than His own word, on which if our prayers are
   based, there is no reason to fear that they will be ineffectual, or that
   their results should disappoint us, since He who has spoken will prove
   Himself to be true. And, in fact, this is the reason why He speaks, viz., to
   afford us the grounds for addressing Him, for else we must needs be dumb.

   Since I have expounded the 18th verse elsewhere, [59] let my readers refer
   to that place.

   19. Pardon, I beseech thee, the iniquity of this people. In order to
   encourage his hope of pardon, he first sets before himself the greatness of
   God’s mercy, and then the past instances by which it had been proved that
   God was inclined to forgiveness. And, indeed, the mercy of God continually
   invites us to seek reconciliation whenever we have sinned; and, though
   iniquities heaped upon iniquities, and the very enormity of our sins, might
   justly make us afraid, still the abundance of His grace, of which mention is
   here made, must needs occur to us, so as to swallow up all dread of His
   wrath. David, also, betaking himself to this refuge, affords us an example
   how all alarm is to be overcome. (Psalm 51:1) But, since the bare and
   abstract recognition of God’s goodness is often insufficient for us, Moses
   applies another stay in the shape of experience: Pardon, (he says,) as thou
   hast so often done before. For, since the goodness of God is unwearied and
   inexhaustible, the oftener we have experienced it, the more ought we to be
   encouraged to implore it; not that we may sink into the licentious
   indulgence of sin, but lest despair should overwhelm us, when we are lying
   under the condemnation of God, and our own conscience smites and torments
   us. In a word, let us regard this as a most effective mode of importunity,
   when we beseech God by the benefits which we have already experienced, that
   He will never cease to be gracious.

   20. And the Lord said, I have pardoned, according to thy word. God signifies
   that tie pardons for His servant Moses’ sake, and makes, as it were, a
   present to him of those whom He had already devoted to destruction. Hence we
   gather how much the entreaties of the pious avail with God: as He is said,
   in Psalm 145:19, to “fulfil the desire of them that fear him.” He would,
   indeed, have done of His own accord what He granted to Moses; but, in order
   that we may be more earnest in prayer, the use and advantage of prayers is
   commended, when God declares that He will not only comply with our requests,
   but even obey them.

   But how is it consistent for Him to declare that He had spared those, upon
   whom He had determined to inflict the most extreme punishment, and whom He
   deprived of their promised inheritance? I reply that the pardon in question
   was not granted to the individuals, but to their race and name. For the
   opinion of some is unnatural, who think that they were released from the
   penalty of eternal death, and thence that God was propitiated towards them,
   because He was contented with their temporal punishment. I do not doubt,
   then, but that Moses was so far heard, as that the seed of Abraham should
   not be destroyed, and the covenant of God should not fail For He so
   dispensed the pardon as to preserve their posterity uninjured, whilst He
   inflicted on the unbelievers themselves the reward of their rebellion. Thus
   the conditions of the pardon were of no advantage to the impious rebels,
   though they opened a way for the faithful fulfillment of His promise.

   21. But as truly as I live, all the earth. It is, indeed, plain that God
   here swears by His life and glory: the meaning is only ambiguous in this
   respect, that some translate it in the past tense, that the earth had been
   filled with His glory, which had already been displayed in so many miracles.
   And this seems to accord well with what follows, “Those, who have seen my
   glory — shall not see the land;” still the future tense suits the context
   better, viz., that God should call to witness His glory, which He will
   hereafter assert. Moses feared lest the destruction of the people should be
   turned into a reproach and contumely against God; God now declares with an
   oath that He would so vindicate His glory, as that those, who were guilty of
   so great a crime, should not escape punishment. He proclaims that those
   should not see the land, who had shut their eyes against the miracles, of
   which they had been spectators and eye-witnesses, and in their blindness had
   endeavored to set them at naught. For, inasmuch as they had not been taught
   to fear God by so many signs, they were worse than unworthy of beholding the
   land, the possession of which ought to have been assured to them by those
   very signs, if God’s truth had not been utterly rejected by their
   ingratitude.

   God complains that He had been “tempted” by them “ten times;” because they
   had not ceased constantly to provoke Him by their frowardness; for it is no
   fixed or definite number, which is intended, but God would merely indicate
   that they had done so without measure or end. We have elsewhere [60] shown
   what it is to tempt God, viz., to subject His power to the narrow rule of
   our own senses, and to prescribe to Him the mode in which He is to act,
   according to our own desires: so as to defer to Him no further than our
   carnal reason dictates. The source and cause of this tempting of God is
   subjoined, i.e., when men refuse to listen to His voice; since nothing but
   obedience, which is the mistress of humility, can restrain our insolence.

   24. But my servant Caleb. By synecdoche Caleb alone is now excepted,
   although Joshua was a partaker of the same grace, as he had been also a
   sharer in his courageous conduct; but Caleb is especially distinguished,
   because he had, as it were, uplifted the banner, and had stood forth first
   to encourage Joshua, The sum of his praise is that he “fulfilled [61] to go
   after God.” The word “will,” which some understand, is superfluous, since
   the expression is complete without any addition. God, therefore, commends
   Caleb’s perseverance in obeying; because he not only promptly exhorted the
   others, but also proceeded boldly and unhesitatingly, without being deterred
   by any obstacles. God, however, magnifies his perseverance, because he
   looked to Him alone in his noble conflict with so great a multitude. For it
   is an extraordinary case for a person to stand firm, and to hold a straight
   course in the midst of violent and tempestuous disturbances, when all the
   world is, as it were, convulsed. Although the word רוח, ruach, [62] is
   sometimes used for the disposition of the mind, yet I have no doubt but that
   Moses signifies, by metonymy, that Caleb was thus influenced by divine
   inspiration.

   25. Now the Amalekites and the Canaanites. Some thus resolve these words;
   “Although the Amalekites dwell in the valley;” and others thus: “Since the
   Amalekites abide in the valleys to lay ambuscades.” Others think that their
   object is to inspire terror, lest the Israelites should remain too long in
   the enemy’s country, since they would be daily exposed to fresh attacks. I
   am, however, rather of opinion that they are spoken in reproach. For they
   had already arrived at the borders of the inhabited land, so that their
   enemies might be put to the rout at once: whereas God commands them to
   retire, and thus expels them from the land, which they had actually reached.
   Still I do not deny that He sets before them the necessity of the case, and
   thus enforces their obedience; as if He had said, that nothing now remained
   but to retreat, and again to throw themselves into the desert.

   26. And the Lord spoke unto Moses. [63] I have translated the copula by the
   word itaque (therefore,) to indicate the connection with what precedes: for
   Moses does not here recount anything new, but, by way of explanation,
   repeats a point of great importance, viz., that they, who had refused to
   enter the land, would be deprived of its possession. He begins with the
   passionate interrogation: [64] “How long shall this troublesome dregs of a
   people be borne with, who never cease to murmur against me?” And God says
   that He “had heard” their turbulent cries; in order that they might more
   certainly perceive that their pride was intolerable, since God Himself was
   weary of it, although He is long-suffering and slow to anger. It is in
   bitter irony that He says He will deal with them in accordance with their
   own resolution and desire. Nothing, indeed, was further from their intention
   than to wander in the wilderness, but, since they had held back from
   entering the land, God says that He will gratify them in a very different
   sense, viz., that they shall never enjoy the sight of that land, which they
   had despised. By His oath, He expresses His extreme wrath, as also it is
   said in Psalm 95:11,

   “Unto whom I swore in my wrath, that they
   shall not enter into my rest.” [65]

   It was necessary that their stolidity should be thus aroused, lest, when God
   was so greatly provoked, they should still continue self-satisfied,
   according to their went. He aggravates their punishment by another
   circumstance, i.e., that, they were to be deprived of the inheritance which
   He had sworn to give to Abraham; for the lifting up of the hand [66] (as I
   have said elsewhere) was a form of oath; just as if God were called down
   from heaven by the outstretched hand to be witness and judge: and, although
   this does not indeed literally apply to God, still we know that He commonly
   transfers to Himself the things that belong to men. Moreover, this was a
   most severe reproof, that they by their wickedness and self-will should
   nullify a promise, which God had ratified by an oath, in so far, at least,
   as its fulfillment affected themselves: for He points out immediately
   afterwards that, although they had rejected the proffered blessing, he would
   still be true; and would bestow on their little ones that which they had
   refused for themselves. It is thus that God tempers His judgments against
   those hypocrites, who falsely profess to honor His name, so as to preserve a
   seed for the propagation of His Church: nor is He ever so severe towards the
   reprobate, as to fail in sustaining His mercy towards His elect. Nay, He
   here declares that Hie will be gracious towards their children, as a means
   of inflicting punishment on the fathers. It was an indirect accusation of
   God, when they lamented over their children, as if they were to be carried
   away as “a prey;” whereas, God promises that they shall be the possessors of
   the land, in order to reprove this wicked blasphemy.

   33. And your children shall wander in the wilderness. [67] He here
   pronounces that their children shall be in some measure partakers of their
   punishment, inasmuch as they shall wander in the desert until the time
   prescribed: for by the word shepherds, He means sojourners, [68] who have no
   certain or settled residence. To this effect is the similitude in the song
   of Hezekiah:

   “My lodging is departed as a shepherd’s tent.” [69]
   (Isaiah 38:12.)

   In short, He declares that they shall be wandering and unsettled, and lead a
   life, like shepherds conducting their flocks from place to place.

   He calls the wicked rebellions, whereby they had corrupted themselves,
   metaphorically “whoredoms;” for, from the time that God had espoused them to
   Himself, their true chastity would have been to embrace His grace in sincere
   faith, and at the same time to devote themselves to His service; but by
   rejecting tits pure worship, they had broken their sacred marriage-vow like
   gadding harlots.

   This example teaches us how God visits the iniquities of the fathers on
   their children, and yet chastises no one undeservedly; since the descendants
   here referred to, [70] although atoning for the fault of others, were still
   by no means innocent themselves. But in the judgments of God there is always
   a deep abyss, into which if you fear to be plunged, adore that which it is
   not lawful to question. Nevertheless, there is no doubt but that thus also
   God provided for the welfare of those, towards whom He appeared to show some
   marks of severity. For He waited not only until they had grown up, but also,
   as was advantageous to themselves, until they had attained the strength of
   manhood, and until a new generation had sprung up. He assigns a second
   reason why He postponed the fulfillment of His promise for forty years,
   viz., that tie might repay the ill-spent days by as many years. Having,
   then, spoken of their children, He again returns to the actual criminals
   themselves, who were to be consumed in all that long period of time, as if
   by a lingering disease. The noun תנואת, tenuoth, which I have rendered
   vanity, [71] is derived from the verb נוא, nu, which signifies to render
   ineffectual. Translators, however, extract from it various meanings. Some
   thus construe it: Ye shall know whether I am false, or whether my word shall
   be vain. Others, rendering it prohibition, depart more widely from the
   sense. But, in my judgment, it is an ironical concession, whereby God
   reproves their detestable pride, which had no other object than to accuse
   God of falsehood, and to charge Him calumniously with failing to fulfil His
   words. Unless, [72] perhaps, it should be preferred to take it passively;
   because the people had endeavored to annihilate, as it were, God himself.
   But still I rather adopt this sense, that they should perceive by certain
   and experimental proof, whether God’s promises were frivolous or vain.
   Moreover, we must bear in mind the admonition of the Prophet, to which I
   have referred, (Psalm 95:11,) and which the Apostle adapts to our present
   use, (Hebrews 4:6,) viz., that a better rest is now offered to us, from
   which we are to fear lest our unbelief should withhold us. For it is not
   sufficient for us that God’s hand should once have been extended to us,
   unless we allow ourselves to be directed by it, until our earthly wanderings
   are concluded, and it conducts us into our heavenly rest.

   36. And the men, which Moses sent to search the land. I do not at all
   approve of the view which some take, that this is recorded by anticipation;
   for there is no question but that Moses recounts the special punishment
   which was inflicted by God upon the perfidious spies. He had previously
   treated of the general punishment of the whole people; when he now relates
   that the ten men were smitten by the plague, he intimates that God would
   begin with them, so as to manifest by this conspicuous and notable example
   how grossly He was offended by their very disgraceful contempt of His grace.
   Their sudden and unnatural death was, therefore, a kind of presage to all
   the others of the punishment which awaited them. For in the first place, the
   expression, “the plague,” is emphatic, as much as to say that they should
   not die in the ordinary course of nature. Again, by “the sight of God,” [73]
   he means something else than as if he had said, “before God;” for God was
   not merely a beholder of their destruction, but in a strange and unusual
   manner He executed His awful judgment, as if He had publicly ascended the
   tribunal. And this appeared more clearly by His prolonging the life of Caleb
   and Joshua, who were the only survivors of that generation until the end of
   the time prescribed. It is true, indeed, that the verbs [74] are in the past
   tense; but, since there is an evident prolēpsis, I have not hesitated to
   change the tense, which is a sufficiently common idiom of the language; and
   thus the connection of the address is better preserved.
     _________________________________________________________________

   [57] 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.”

   [58] “Et quelle punition luy seroit apprestee, si Dieu se vouloit venger
   d’une revolte si detestable;” and what punishment would be prepared for
   them, if God chose to take vengeance on so detestable a revolt. — Fr.

   [59] See Exodus 34:6, 7. [10]Vol. 3, pp. 386-388.

   [60] See ante, [11]vol. 1, p. 421, on Deuteronomy 6:16.

   [61] A.V., “Followed me fully.” “Hebr., he fulfilled after me: so in
   Deuteronomy 1:36, and Joshua 14:8.” — Ainsworth. “Implevit, subaudi, verbum
   meum, vel voluntatem meam.” — S.M.

   [62] “This other spirit was the spirit of faith, which the Law cannot give,
   (Galatians 3:2) — the spirit of adoption of sons, not of bondage to fear
   again, Romans 8:14, 15. By the guidance of this spirit, Caleb constantly
   followed the Lord, and obtained the promised inheritance.” — Ainsworth.

   [63] “The Lord spoke therefore to Moses,” etc. — Lat.

   [64] “Pathetica interrogatio.” — Lat. “Or, Dieu use d’un proeme vehement a
   la facon d’un homme passione;” now, God uses a vehement exordium, after the
   fashion of an angry man. — Fr.

   [65] “Si introibunt in requiem meam.” — Lat. See Margin A.V., and Hebrews
   4:3, 5.

   [66] See ver. 30, Margin A.V.Item, [12]vol. 1, p. 131, on Exodus 6:8.

   [67] Lat., “shall be shepherds.” Margin A.V., “or feed.”

   [68] “Il entend qu’ils seront errans comme estrangers, ayant tousiours un
   pied leve, et nul arrest;” he means that they shall wander as strangers,
   having one foot always lifted, and without any stay. — Fr.

   [69] A.V., “Mine age is departed, etc.” A. Barnes’s translation pretty
   nearly agrees with that of C., which he defends in the following note: “The
   word דורי, which is here used, means properly the revolving period, or
   circle of human life. The parallelism seems to demand, however, that it
   should be used in the sense of dwelling, or habitation, so as to correspond
   with the “shepherd’s tent.” Accordingly, Lowth and Noyes render it
   habitation. So also do Gesenius and Rosenmuller. The Arabic word has this
   signification; and the Hebrew verb דור, also means to dwell, to remain, as
   in Chaldee.” C.’s Latin is here hospitium; in his Commentary on Isaiah,
   habitatio.

   [70] “Ayant porte la paste au four (comme on dit) pour le peche de leurs
   peres;” having carried the dough to the oven (as they say) for the sin of
   their fathers. — Fr.

   [71] A.V., “My breach of promise. Margin, Or, altering of my purpose.” Fr.,
   “Mensonge.”

   [72] “Sinon qu’on aimast mieux prendre ce mot en temps passif, Vous
   cognoistrez men aneantissement: pource que le peuple s’estoit efforce
   d’abolir Dieu;” unless it be preferred to take this word in a passive sense,
   You shall know my annihilation; because the people had striven to annihilate
   God. — Fr.

   [73] It will be seen that C.’s own translation is, “coram Deo;” but the V.
   renders the words, “in conspectu Domini.”

   [74] A.V. concludes the denunciation of the Almighty at ver. 35. C.
   continues it to the end of ver. 38; and hence arose the necessity for
   changing the tenses. Vatablus and the Geneva version agree with C.; Dathe
   with A.V.
     _________________________________________________________________

   Deuteronomy 1

   Deuteronomy 1:34-36, 39, 40

   34. And the Lord heard the voice of your words, and was wroth, and aware,
   saying,

   34. Audivit autem Jehova vocem verborum vestrorum, iratusque est, ac
   juravit, dicendo:

   35. Surely there shall not one of these men of this evil generation see that
   good land, which I aware to give unto your fathers,

   35. Non videbit quisquam ex hominibus illis de generatione mala hac terram
   bonam quam juravi me daturum patribus vestris;

   36. Save Caleb the son of Jephunneh, he shall see it; and to him will I give
   the land that he hath trodden upon, and to his children, because he hath
   wholly followed the Lord.

   36. Praeter Caleb filium Jephuneh: ipse enim videbit eam, eique dabo terram
   quam calcavit, et filiis ejus, eo quod adimplevit ire post Jehovam.

   39. Moreover, your little ones, which ye said should be a prey, and your
   children, which in that day had no knowledge between good and evil, they
   shall go in thither, and unto them will I give it, and they shall possess
   it.

   39. Etiam parvuli vestri, de quibus dixistis, In praedam erunt, ac filii
   vestri, qui non norunt hodie bonum nec malum, ipsi intrabunt illuc, illisque
   dabo eam, et ipsi possidebunt eam.

   40. But as for you, turn you, and take your journey into the wilderness, by
   the way of the Red sea.

   40. Vos autem conversi proficiscimini in desertum per viam maris Suph.

   34. And the Lord heard the voice of your words. I have shown elsewhere what
   is meant by God’s hearing, i.e., that nothing can be concealed from Him, but
   that tie will take account of and judge all our words and deeds And this is
   worthy of our observation; for men would never dare to murmur against Him,
   unless they promised themselves impunity [75] from His not being present.
   Secondly, we learn from hence, that God, who is a just Judge, does not
   proceed hastily and without cause to inflict punishment on men, and that He
   does not manifest severity without a full examination of the case. He,
   therefore, means that they deprived themselves of their assured inheritance,
   when they were close upon receiving it, through their own rebellion and
   depravity.

   39. Moreover, your little ones. I have already shown that God so tempered
   His judgment that, whilst none of the guilty should escape with impunity,
   still His faithfulness should remain sure and inviolable, and that the
   wickedness of men should not make void the covenant which He had made with
   Abraham. He, therefore, pronounces sentence upon them, that they should
   never enjoy the inheritance which they had despised: yet declares that He
   will nevertheless be true in the fulfillment of what He had promised, and
   will display His mercy towards their children, whom in their despair they
   had condemned to be a prey to their enemies.

   When He limits this grace to their little ones, whose age did not yet allow
   them to discern between good and evil, He signifies that all who had already
   arrived at the years of reason, were, from the least to the greatest,
   accomplices in the crime, since the contagion had spread through the whole
   body. Surely it was an incredible prodigy, that so great a multitude should
   be so carried away by diabolical fury, as that nothing should remain
   unaffected by it, unless perhaps a timely death removed some of the old men
   rather on account of the vice of others than their own. But, if even a
   hundredth part of them had been guiltless of the crime, God would have left
   some survivors.

   “To have no knowledge of good and evil,” is equivalent to being unable “to
   discern between their right hand and their left hand;” by which expression
   in Jonah, (Jonah 4:11,) God exempts from condemnation those little ones, who
   have as yet no power of forming a judgment. From hence, however, some have
   foolishly attempted to prove that infant-children are not defiled by
   original sin; and that men are involved in no guilt, except such as they
   have severally contracted by their own voluntary act (arbitrio.) For the
   question here is not as to the nature of the human race; a distinction is
   simply made between children and those who have consciously and willfully
   provoked God’s wrath; whereas the corruption, which is the root (of all
   evils, [76] ) although it may not immediately produce its fruit in actual
   sins, is not [77] therefore non-existent.
     _________________________________________________________________

   [75] Sous ombre qu’il ne prend point garde a ce qui ce fait ici bas;” under
   the pretext that He pays no attention to what is done here below. — Fr.

   [76] Added from Fr.

   [77] “Ne laisse pas d’estre cachee en nous;” Does not cease to lie hid
   within us. — Fr.
     _________________________________________________________________

   Numbers 14

   Numbers 14:39-45

   39. And Moses told these sayings unto all the children of Israel: and the
   people mourned greatly.

   39. Loquutus est igitur Moses verba ista omnibus filiis Israel, et luxerunt
   populus valde.

   40. And they rose up early in the morning, and gat them up into the top of
   the mountain, saying, Lo, we be here, and will go up unto the place which
   the Lord hath promised: for we have sinned.

   40. Surrexeruntque mane, et ascenderunt in verticem montis, dicendo: Ecce
   nos, ut ascendamus ad locum de quo loquutus est Jehova: quia peccavimus.

   41. And Moses said, Wherefore now do ye transgress the commandment of the
   Lord? but it shall not prosper.

   41. Et dixit Moses, Ut quid transgredimini sermonem Jehovae? Et (vel,
   quando) hoc non prospere cedet.

   42. Go not up, for the Lord is not among you; that ye be not smitten before
   your enemies.

   42. Ne ascendatis: quia non est Jehova in medio vestri: ne percutiamini
   coram inimicis vestris.

   43. For the Amalekites and the Canaanites are there before you, and ye shall
   fall by the sword: because ye are turned away from the Lord, therefore the
   Lord will not be with you.

   43. Amalec enim et Chananaeus ibi est ante vos, et cadetis gladio. Nam
   propterea quod aversi estis a sequendo Jehova, neque erit Jehova vobiscum.

   44. But they presumed to go up unto the hill-top: nevertheless, the ark of
   the covenant of the Lord, and Moses, departed not out of the camp.

   44. Sumpserunt tamen animos ut ascenderent in verticem montis. Area autem
   foederis Jehovae et Moses non recesserunt e medio castrorum.

   45. Then the Amalekites came down, and the Canaanites which dwelt in that
   hill, and smote them, and discomfited them, even unto Hormah.

   45. Descendit itaque Amalec et Chananaeus, qui habitabant in monte illo,
   percusseruntque eos, et contuderunt usque Horma.

   39. And Moses told all these sayings. It was, indeed, a just cause for
   mourning, when they heard that God, whose longsuffering they had so wantonly
   abused, would hereafter be inexorable. Yet here we have set before our eyes
   that “sorrow of the world which worketh death,” as Paul says, (2 Corinthians
   7:10,) when the wicked, as they weep and complain, cease not to murmur
   against God; nay, when they gnaw the bit with greater obstinacy, and thus,
   like savage and untamable beasts, rush forward to their destruction in blind
   desperation. The temporal punishment could not, indeed, be redeemed by any
   tears; but, if there had been the disposition to repent, their only remedy
   would have been voluntarily to submit themselves, and calmly to undergo
   whatever chastisement God might be pleased to inflict. First of all,
   however, they proudly struggle to shake off the punishment awarded to them,
   and whilst they pretended penitence, increasingly kick against God. There is
   no doubt but that it was under the pretence of submission that they prepared
   themselves on the morrow to advance; but wherefore was this, except that
   they may overturn God’s inviolable decree! Nevertheless, they sought, as if
   against His. will, to make a way for themselves, though He forbade. “Behold
   us, (they said,) we are ready;” but it was too late; for the opportunity had
   fled. For, as the Prophet exhorts us to “seek the Lord while he may be
   found,” (Isaiah 4:6,) so also we ought to follow Him when He calls us. But
   of what avail was this unseasonable alacrity of the people? When God wishes
   them to retire into the desert, they affect a desire to obey Him by
   advancing further; and still would have their confession of sin accepted as
   a sufficient satisfaction.

   41. And Moses said, Wherefore do ye now transgress? He rejects this feigned
   penitence, whereby the sinner tries all sorts of shifts, [78] so as not to
   submit himself to God. “If thou wilt return, O Israel, return unto me,”
   saith the Lord by Jeremiah, (Jeremiah 4:1.) The first thing, therefore,
   which we must consider is, what God requires of us; so that it may plainly
   appear that we truly submit ourselves to His power.

   In order to restrain their temerity, Moses reminds them that they will seek
   in vain for success, when they depart from God’s command. And this is a very
   useful piece of instruction, that His grace will never be wanting to us, if
   we simply obey His word; but when, in contempt and neglect of His precepts,
   we are carried away by our own feelings, the event will never be prosperous.
   If any should object that the wretched people had no other remedy, I have
   already stated, that they ought to have been contented with this
   consolation, viz., that banishment from the land of Canaan was not
   disinheritance from the hope of eternal life. Nay, if they had humbled
   themselves before God, they might expect that their punishment would have
   been a profitable help to them. By their misdirected activity they double
   the evil. After having pointed out their danger, Moses again impresses upon
   them that God is not with them, because they had deserted Him: and that His
   blessing was withheld, because they had refused to follow Him at the proper
   time.

   44. But they presumed to go up unto the hill-top. It was not, indeed, their
   intention deliberately to array themselves against God, but rather did they
   endeavor to appease Him by this means of propitiation. Nor was their
   self-deceit devoid of a colorable pretext, inasmuch as they were ready
   cheerfully to welcome death, so as to offer their lives in sacrifice, and
   thus to compensate for their previous hesitation and inertness. It is thus
   that the zeal of the wicked is fervent, when it ought to be still; whereas,
   when God commands, coldness and apathy possess their minds, so that they are
   no more aroused by His voice, than as if they were stones. In a word, when
   it ought to be quiet, unbelief is always active, prompt, and bold; but when
   God would have it advance, it is timid, slow, and dead.

   In conclusion, Moses adds, that their foolish enterprise was punished; for
   they were not merely routed and put to flight by their enemies, but utterly
   destroyed. [79] Hence we gather, that their audacity failed them in the
   trial, and was deficient in true courage. At the same time he recounts
   another sign of their senselessness, in that they left behind the ark of
   God, as well as Moses, and rushed forward, like doomed persons, to be
   slaughtered. Hence it appears that unbelievers, when carried away by the
   blind impulse of their zeal, are as much destitute of reason and discretion
   as if they deliberately conspired for their own destruction.
     _________________________________________________________________

   [78] “En laquelle les pecheurs tournent a l’entour du pot;” whereby sinners
   twist round the pot. — Fr.

   [79] “Sed etiam contriti.” — Lat. “Discomfited them.” — A.V. The Geneva
   version renders the word “consumed.” — Hebr. ויכתום, from כחת, which Taylor
   renders, “contundere, conterere. To beat, to crush, to knock, and mash all
   to pieces.”
     _________________________________________________________________

   Deuteronomy 1

   Deuteronomy 1:41-46

   41. Then ye answered and said unto me, We have sinned against the Lord, we
   will go up and fight, according to all that the Lord our God commanded us.
   And when ye had girded on every man his weapons of war, ye were ready to go
   up into the hill.

   41. Et respondistis et dixistis ad me, Peccavimus Jehovae: nos ascendemus et
   pugnabimus omnino sicut prancepit nobis Jehova Deus noster. Et accinxistis
   vos singuli armis suis bellicis, et parastis ascendere in montem.

   42. And the Lord said unto me, Say unto them, Go not up, neither right; for
   I am not among you; lest ye be smitten before your enemies.

   42. Dixit autem mihi Jehova, Dic eis, Ne ascendatis, neque pugnetis: quia
   non sum in medio vestri, et ne percutiamini coram inimicis vestris.

   43. So I spoke unto you; and ye would not hear, but rebelled against the
   commandment of the Lord, and went presumptuously up into the hill.

   43. Loquutus sum haec apud vos sed non audistis, ac rebelles fuistis ori
   Jehovae, et temere egistis ut ascenderetis in montem.

   44. And the Amorites, which dwelt in that mountain, came out against you,
   and chased you, as bees do, and destroyed you in Seir, even unto Hormah.

   44. Itaque egressus est Amorrhaeus qui habitabat in monte in occursum
   vestri, et vos persequuti sunt, quemadmodum facere solent apes, et
   contriverunt vos in Seir usque Horma.

   45. And ye returned, and wept before the Lord; but the Lord would not
   hearken to your voice, nor give ear unto you.

   45. Et reversi flevistis coram Jehova: sed non exaudivit Jehova vocem
   vestram, nec auscultavit vobis.

   46. So ye abode in Kadesh many days, according unto the days that ye abode
   there,

   46. Et mansistis in Cades diebus multis, secundum numerum dierum quibus
   mansistis.

   41. Then ye answered and said unto me. The repentance was too late, which
   impelled the Israelites to their unseasonable effort of activity; although,
   as I have above explained, they did not truly and seriously repent, since,
   when they ought patiently to have borne the chastening of God, they
   endeavored to shake it off, and to drive it far away from them by a new act
   of disobedience. In a word, they did nothing else but kick against the
   pricks. But such is the energy of men, when their own fancy leads them, that
   they will dare anything which God forbids. But herein did their far worse
   folly betray itself, in that, when they were again withheld, they still
   refuse to obey. Besides, He does not merely forbid them to fight, but denies
   them His assistance. What then could be more monstrous than that, in
   opposition to God’s will, and when the hope of His assistance was withdrawn,
   they should engage in what they had just before obstinately refused to
   attempt under His auspices, and by His command, and with the sure promise of
   success? And yet, so does hypocrisy blind men’s minds, that they imagined
   they were correcting and compensating for the evil which they doubled. Moses
   then relates how they received the reward which they deserved; as much as to
   say, that, although they might be slow to learn, still they were made
   acquainted, by the reverse which they experienced, how fatal a thing it is
   not to obey God: for fools never learn wisdom except beneath the rod.

   45. And ye returned and wept before the Lord. He here appeals to the
   testimony of their own conscience; for they never would have been brought to
   weeping and prayers, except by the force of their own feelings. Since, then,
   they were abundantly convinced, that a just punishment was inflicted upon
   their obstinacy, necessity drove them to seek after God: consequently they
   had no cause to complain, though God manifested Himself to be implacable.

   In the last verse there is an ambiguity in the meaning of these words, “many
   days, according to the number of the days.” Some, rendering the verb in the
   pluperfect tense, “in which we had remained there,” [80] suppose that they
   still abode there another forty days. But it is equally probable; that an
   indefinite time is referred to: as if he had said, that the people delayed
   there a long time, from whence it might be inferred, that they lay like
   persons stupified, from lack of knowing what to do.

   It is Kadesh-barnea to which Moses refers, from whence the spies had been
   sent forth; and not the Kadesh where Miriam died, and where the people
   murmured for want of water.
     _________________________________________________________________

   [80] “Quibus antea manseratis.” — Pagninus in Poole. The V. has only
   “Sedistis ergo in Cades-barne multo tempore.” On this Corn. a Lapide has the
   following note: “In Hebrew it is added, according to the days that ye abode,
   which Vatablus thus explains, Ye remained in Kadesh-barnea as many days
   after the return of the spies, as ye had remained there before their return.
   Again, the Hebrews themselves, in Sealer Olam, thus explain it, Ye remained
   in Kadesh-barnea as many days as ye afterwards remained in all your other
   stations together, viz., 19 years: for twice 19 make 38, to which if you add
   the two years that had elapsed before they came to Kadesh-barnea, you will
   have the forty years of their journeyings in the desert. Nothing like this,
   however, can be gathered from our version, nor from the Hebrew either; for
   the expression, ‘according to the days that ye abode,’ is merely a Hebrew
   form of repetition, explanatory of what had preceded, and meaning ‘for a
   long time.’ — Hence our interpreter has omitted this Hebrew repetition as
   redundant, and strange to Latin ears.”
     _________________________________________________________________

   Deuteronomy 9

   Deuteronomy 9:22-24

   22. And at Taberah, and at Massah, and at Kibroth-hattaavah, ye provoked the
   Lord to wrath.

   22. Et in Taberah et in Massah, et in Cibroth Hatthaavah ad iram provocastis
   Jehovam.

   23. Likewise, when the Lord sent you from Kadesh-barnea, saying, Go up and
   possess the land which I have given you; then ye rebelled against the
   commandment of the Lord your God, and ye believed him not, nor hearkened to
   his voice.

   23. Et quum misisset vos Jehova de Cades Barnea, dicendo: Ascendite, et
   possidete terram quam dedi vobis, rebellastis verbo Jehovae Dei vestri,
   neque credidistis ei, neque obedivistis voci ejus.

   24. Ye have been rebellious against the Lord from the day that I knew you.

   24. Rebelles fuistis Jehovae a die qua cognovi vos.

   22. And at Taberah. He briefly adverts to several cases whereby he may
   convince the people of ingratitude and persevering obstinacy, and thus of a
   corrupt nature: for it is just as if he had said, that they had been
   rebellious against God not once only, nor in one particular way, but that
   they had heaped together many offences, so that it was wonderful that God
   had so often pardoned them. He also recounts the names given to the places
   as memorials of their sins, in order that they may at length cease to
   transgress, since, although so often provoked, God had borne with them
   already too long.
     _________________________________________________________________

   Deuteronomy 2

   Deuteronomy 2:1

   1. Titan we turned, and took our journey into the wilderness, by the way of
   the Red sea, as the Lord spoke unto me; and we compassed mount Stir many
   days.

   1. Postea reversi profecti sumus in desertum per viam maris Suph,
   quemadmodum loquutus fuerat Jehova ad me, et circumivimus montem Seir diebus
   multis.

   1. Then we turned and took our journey. The time in which they struck their
   camp is not stated in the book of Numbers. This verse, therefore, will aptly
   connect the history, since otherwise there would be an abruptness in what
   immediately follows, he then briefly indicates what was the nature of their
   journeying until the time appointed; viz., that, by wearying themselves in
   vain in circuitous wanderings, they might, at length, learn to follow God
   directly, and not to decline from the way which He points out.
     _________________________________________________________________

   Leviticus 24

   Leviticus 24:10-14

   10. And the son of an Israelitish woman, whose father was an Egyptian, went
   out among the children of Israel; and this son of the Israelitish woman and
   a man of Israel strove together in the camp:

   10. Egressus est autem filius mulieris Israelitidis, qui erat filius viri
   AEgyptii, in medio filiorum Israel, et jurgati sunt in castris ipsis filius
   Israelitidis et vir Israelita.

   11. And the Israelitish woman’s son blasphemed the name of the Lord, and
   cursed. And they brought him unto Moses: (and his mother’s name was
   Shelomith, the daughter of Dibri, of the tribe of Dan:)

   11. Et transfixit filius mulieris Israelitidis nomen, et maledixit: ad
   duxeruntque eum ad Mosen: nomen autem matris ejus erat Selomith filia Dibri,
   de tribu Dan.

   12. And they put him in ward, that the mind of the Lord might be showed
   them.

   12. Et posuerunt eum in custodiam, ut exponeret eis juxta sermonem Jehovse.

   13. And the Lord spoke unto Moses, saying,

   13. Loquutus est autem Jehova ad Mosen, dicendo:

   14. Bring forth him that hath cursed without the camp, and let all that
   heard him lay their hands upon his head, and let all the congregation stone
   him.

   14. Educ blasphemum extra castra, et ponant omnes qui audierunt manus suas
   super caput ejus, et lapidet eum universus coetus.

   10. And the son of an Israelitish woman. In what year, and in what station
   in the desert this occurred, is uncertain. I have, therefore, thought it
   advisable to couple together two cases, which are not dissimilar. It is
   probable that between this instance of punishment, and that which will
   immediately follow, there was an interval of some time: but the connection
   of two similar occurrences seemed best to preserve the order of the history;
   one of the persons referred to having been stoned for profaning God’s sacred
   name by wicked blasphemy, and the other for despising and violating the
   Sabbath. It is to be observed that the crime of the former of these gave
   occasion to the promulgation of a law, which we have expounded elsewhere:
   [81] in accordance with the common proverb, Good laws spring from bad
   habits: for, after punishment had been inflicted on this blasphemer, Moses
   ordained that none should insult the name of God with impunity.

   It was providentially ordered by God that the earliest manifestation of this
   severity should affect the son of an Egyptian: for, inasmuch as God thus
   harshly avenged the insult of His name upon the offspring of a foreigner and
   a heathen, far less excusable was impiety in Israelites, whom God had, as it
   were, taken up from their mothers’ womb, and had brought them up in His own
   bosom. It is true, indeed, that on his mother’s side he had sprung from the
   chosen people, but, being begotten by an Egyptian father, he could not be
   properly accounted an Israelite. If, then, there had been any room for the
   exercise of pardon, a specious reason might have been alleged why
   forgiveness should be more readily extended to a man of an alien and impure
   origin. The majesty of God’s name, however, was ratified by his death. Hence
   it follows that it is by no means to be permitted that God’s name should be
   exposed with impunity to blasphemies among the sons of the Church.

   We may learn from this passage that during their tyrannical oppression many
   young women married into the Egyptian nation, in order that their affinity
   might protect their relatives from injuries. It might, however, have been
   the case that love for his wife attracted the father of this blasphemer into
   voluntary exile, unless, perhaps, his mother might have been a widow before
   the departure of the people, so as to be at liberty to take her son with
   her.

   To proceed, he is said to have “gone out,” not outside the camp, but in
   public, so that he might be convicted by witnesses; for he would not have
   been brought to trial if his crime had been secretly committed within the
   walls of his own house. This circumstance is also worthy of remark, that,
   although the blasphemy had escaped him in a quarrel, punishment was still
   inflicted upon him; and assuredly it is a frivolous subterfuge to require
   that blasphemies should be pardoned on the ground that they have been
   uttered in anger; for nothing is more intolerable than that our wrath should
   vent itself upon God, when we are angry with one of our fellow-creatures.
   Still it is usual, when a person is accused of blasphemy, to lay the blame
   on the ebullition of passion, as if God were to endure the penalty whenever
   we are provoked.

   The verb נקב, nakab, which some render to express, is here rather used for
   to curse, or to transfix; and the metaphor is an appropriate one, that
   God’s name should be said to be transfixed, when it is insultingly abused.
   [82]

   13. And the Lord spoke unto Moses. It must be remembered, then, that this
   punishment was not inflicted upon the blasphemer by man’s caprice, or the
   headstrong zeal of the people, but that Moses was instructed by Divine
   revelation what sentence was to be pronounced. It has been elsewhere stated
   [83] why God would have malefactors slain by the hands of the witnesses.
   Another ceremony is here added, viz., that they should lay their hands upon
   his head, as if to throw the whole blame upon him.
     _________________________________________________________________

   [81] See [13]vol. 2, p. 431, on Leviticus 24:15, 16.

   [82] See [14]vol. 2, p. 431, and [15]note. “La similitude de transpercer le
   nom de Dieu convient tres bien; pource que nous disons deschirer par pieces
   ou despiter.” — Fr.

   [83] [16]Vol. 2, p. 83, on Deuteronomy 13:9.
     _________________________________________________________________

   Numbers 15

   Numbers 15:32-36

   32. And while the children of Israel were in the wilderness, they found a
   man that gathered sticks upon the Sabbath-day.

   32. Quum autem essent filii Israel in deserto, invenerunt virum colligentem
   ligna die Sabbathi:

   33. And they that found him gathering sticks brought him unto Moses and
   Aaron, and unto all the congregation.

   33. Et adduxerunt illum qui invenerunt colligentem ligna, ad Mosen et
   Aharon, et universam congregationem.

   34. And they put him in ward, because it was not declared what should be
   done to him.

   34. Qui posuerunt eum in custodiam: quia nondum patefactum erat quid
   faciendum esset ei.

   35. And the Lord said unto Moses, The man shall be surely put to death: all
   the congregation shall stone him with stones without the camp.

   35. Et dixit Jehova ad Mosen, Moriendo moriatur vir ille: lapidet eum
   lapidibus universa congregatio extra castra.

   36. And all the congregation brought him without the camp, and stoned him
   with stones, and he died; as the Lord commanded Moses.

   36. Eduxerunt ergo eum congregatio extra castra, et lapidaverunt eum
   lapidibus, et mortuus est, quemadmodum praeceperat Jehova Mosi.


   32. And while the children of Israel. Since we know not in what year, or in
   what month this happened, it appeared that nothing would be better than to
   follow the context of Moses. This history shows that the Israelites were not
   always affected by the same degree of madness, so as to be rebellious
   against God; since in this instance their moderation is no less manifested
   than the fervency of their pious zeal. But as one swallow does not make
   spring, so we shall form an incorrect judgment of men’s whole lives from one
   noble action. The transgressor of the law is brought to Moses and Aaron,
   whose authority retains the whole people in the path of duty. Their humility
   is also worthy of praise, in that they quietly wait for the decision of God;
   and finally, must be added, their energy in executing the punishment as soon
   as God has declared the sentence. You would say that in every point they
   were rightly conformed to the rules of piety; but, since the most trifling
   occasion immediately led them astray, their hypocrisy was discovered by this
   great levity of conduct.

   This, however, is the sum of the history, that by the death of one man the
   obligation of the Sabbath was sanctioned, so that it might henceforth be
   held in greater reverence. It might indeed be the case that these men, who
   brought the transgressor of the Sabbath, were careless in other matters,
   and, as is usual with hypocrites, were excessively rigid in their assertion
   of the claims of an outward ceremony. From the punishment, however, we may
   infer that the criminal himself had not erred through inadvertence, but in
   gross contempt of the Law, so as to think nothing of subverting and
   corrupting all things sacred. Sometimes, indeed, God has severely avenged
   inconsideration in the pollution of holy things; but it is probable that He
   would not have commanded this man to be stoned, unless he had been convicted
   of willful crime. Moreover, by this severity God testified how much stress
   He laid upon the observance of the Sabbath. The reason of this has been
   elsewhere set forth, [84] viz., that by this mark and symbol He had
   separated His chosen people from heathen nations. Whence also arose the main
   reproach against the Jews, when they were called Sabbatarians. [85]

   But it must be borne in mind that the worship of God was not to consist in
   mere idleness and festivity; and therefore that what God enjoined respecting
   the seventh day had another object: not only that they should then employ
   themselves in meditating upon His works, but that, renouncing themselves and
   their own works, they should live unto God.

   Furthermore, this case shows us in general that the magistracy is appointed
   no less for the maintenance of the First Table, than the Second; so that, if
   they inflict punishment upon murder, adultery, and theft, they should also
   vindicate the worship of God: for it is to be observed that the man was not
   stoned by a mere unreflecting impulse, but by the direct command of God.
   They knew, indeed, what he had deserved before God’s tribunal; but, since no
   political law had been given on this head, Moses was unwilling to come to
   any decision except by the authority of God.
     _________________________________________________________________

   [84] [17]Vol. 2, p 434.

   [85] Martial, lib. 4, epigr. 4, speaks of “jejunia Sabbatariorum,” in a
   connection which makes it highly probable that it was a kind of nickname for
   the Jews.
     _________________________________________________________________

   Numbers 16

   Numbers 16:1-50

   1. Now Korah, the son of Izhar, the son of Kohath, the son of Levi: and
   Dathan and Abiram the sons of Eliab; and On the son of Peleth, sons of
   Reuben, tool: men:

   1. Tulit autem Corah filius Ishar, filii Cehath, filii Levi, et Dathan et
   Abiram filii Eliab, et On filius Peleth filii Reuben.

   2. And they rose up before Moses, with certain of the children of Israel,
   two hundred and fifty princes of the assembly, famous in the congregation,
   men of renown:

   2. Et surrexerunt coram Mose, et viri e filiis Israel ducenti quinquaginta,
   principes congregationis, vocati ad tempus statutum, viri nominis.

   3. And they gathered themselves together against Moses and against Aaron,
   and said unto them, Ye take too much upon you, seeing all the congregation
   are holy, every one of them, and the Lord is among them: wherefore then lift
   ye up yourselves above the congregation of the Lord?

   3. Congregatique sunt adversum Mosen et Aharon, ac dixerunt eis, Sat sit
   vobis: nam tota congregatio, universi ipsi sancti sunt, et in medio, eorum
   est Jehova: quare ergo effertis vos supra congregationem Jehovae?

   4. And when Moses heard it, he fell upon his bee:

   4. Quod quum audisset Moses, projecit se in faciem suam.

   5. And he spoke unto Korah, and unto all his company, saying, Even tomorrow
   the Lord will show who are his, and who is holy; and will cause him to come
   near unto him: even him whom he hath chosen will he cause to come near unto
   him.

   5. Et loquutus est ad Corah et ad omnem congregationem ejus, dicendo: Mane
   ostendet Jehova qui sint ejus, et quis sanctus, et ut accedat ad se: et quem
   elegerit, accedere faciet ad se.

   6. This do; Take you censers, Korah, and all his company;

   6. Hoc facite, capite vobis acerras, Corah et tota congregatio ejus,

   7. And put fire therein, and put incense in them before the Lord tomorrow:
   and it shall be, that the man whom the Lord doth choose, he shall be holy:
   ye take too much upon you, ye sons of Levi.

   7. Et ponite in illis ignem, imponite quoque in eis incensum coram Jehova
   cras, et erit, vir quem elegerit Jehova, erit ille sanctus: satis sit vobis
   filii Levi.

   8. And Moses said unto Korah, Hear, I pray you, ye sons of Levi;

   8. Et dixit Moses ad Corah: Audite, quaeso, filii Levi.

   9. Seemeth it but a small thing unto you, that the God of Israel hath
   separated you from the congregation of Israel, to bring you near to himself,
   to do the service of the tabernacle of the Lord, and to stand before the
   congregation to minister unto them?

   9. An parurn hoe vobis est quod separaverit Deus Israelis vos de
   congregatione Israel, ut accedere faceret vos sibi ut ministretis in
   ministerio tabernaculi Jehovae, et ut staretis coram congregatione, ut
   ministraretis ei.

   10. And he hath brought thee near to him, and all thy brethren the sons of
   Levi with thee: and seek ye the priesthood also

   10. Et accedere fecit te, et omnes fratres tuos, filios Levi tecum: nisi
   quaeratis etiam sacerdotium?

   11. For which cause, both thou and all thy company are gathered together
   against the Lord: and what is Aaron, that ye murmur against him?

   11. Idcirco tu et universa congregatio tua estis qui conveniunt contra
   Jehovam: at vero Aharon quid est, quod murmurastis adversus eum?

   12. And Moses sent to call Dathan and Abiram, the sons of Eliab; which said,
   We will not come up:

   12. Misit etiam Moses ad vocandum Dathan et Abiram filios Eliab: qui
   responderunt, Non ascendemus.

   13. Is it a small thing that thou hast brought us up out of a land that
   floweth with milk and honey, to kill us in the wilderness, except thou make
   thyself altogether a prince over us?

   13. An parum es quod ascendere feceris nos e terra quae fluit lacte et
   melle, ut mori nos faceres in deserto, nisi etiam dominando domineris nobis?

   14. Moreover, thou hast not brought us into a land that floweth with milk
   and honey, or given us inheritance of fields and vineyards: wilt thou put
   out the eyes of these men? we will not come up.

   14. Atqui certe ad terram quae fluit lacte et melle non introduxistis nos,
   neque dedisti nobis haereditatem agrorum et vinearum: an oculos virorum
   istorum effodies? Non ascendemus.

   15. And Moses was very wroth, and said unto the Lord, Respect not thou their
   offering: I have not taken one ass from them, neither have I hurt one of
   them.

   15. Iratus est ergo Moses valde, et dixit ad Jehovam, Ne respicias ad
   oblationem eorum: ne asellum quidem unum ab eis accepi, neque afflixi
   quenquam ex ipsis.

   16. And Moses said unto Korah, Be thou and all thy company before the Lord,
   thou, and they, and Aaron, tomorrow:

   16. Postea dixit Moses ad Corah, Tu et universa congregatio tua estote coram
   Jehova, tu et illi et Aharon cras.

   17. And take every man his censer, and put incense in them, and bring ye
   before the Lord every man his censer, two hundred and fifty censers; thou
   also, and Aaron, each of you his censer.

   17. Et capite quisque acerram suam, et ponite in illis suffitum, et admovete
   coram Jehova quisque acerram suam, ducentas quinquaginta acerras, tu quoque
   et Aharon, quisque acerram suam.

   18. And they took every man his censer, and put fire in them, and laid
   incense thereon, and stood in the door of the tabernacle of the congregation
   with Moses and Aaron.

   18. Tulerunt igitur quisque acerram suam, et posuerunt in ipsis ignem,
   posueruntque suffitum, et steterunt ad ostium tabernaculi conventionis, et
   Moses et Aharon.

   19. And Korah gathered all the congregation against them unto the door of
   the tabernacle of the congregation: and the glory of the Lord appeared unto
   all the congregation.

   19. Congregaverat autem contra ipsos Corah, universam congregationem ad
   ostium tabernaculi conventionis: et visa est gloria Jehovae a tota
   multitudine.

   20. And the Lord spoke unto Moses and unto Aaron, saying,

   20. Tunc loquutus est Jehova ad Mosen et Aharon, dicendo:

   21. Separate yourselves from among this congregation, that I may consume
   them in a moment.

   21. Separate vos e medio turbae, ejus, et consumam eos momento.

   22. And they fell upon their faces, and said, O God, the God of the spirits
   of all flesh, shall one man sin, and wilt thou be wroth with all the
   congregation?

   22. Tunc ceciderunt super facies suas, ac dixerunt, Deus (vel, fortis) Deus
   spirituum in universa carne, num quum vir unus peccaverit, contra totum
   coetum excandesces?

   23. And the Lord spoke unto Moses, saying,

   23. Loquutus est autem Jehova ad Mosen dicendo:

   24. Speak unto the congregation, saying, Get you up from about the
   tabernacle of Korah, Dathan, and Abiram.

   24. Alloquere congregationem, dicendo, Discedite e circuitu tabernaculi
   Corae, Dathan, et Abiram.

   25. And Moses rose up, and went unto Dathan and Abiram: and the elders of
   Israel followed him.

   25. Surrexit ergo Moses, et venit ad Dathan et Abiram: et sequuti sunt eum
   seniores Israel.

   26. And he spoke unto the congregation, saying, Depart, I pray you, from the
   tents of these wicked men, and touch nothing of theirs, lest ye be consumed
   in all their sins.

   26. Tune loquutus est ad congregationera, dicens, Recedite nunc a
   tabernaculis virorum istorum impiorum, neque attingatis quicquam eorum quae
   ad illos pertinent, ne forte pereatis in omnibus peccatis illorum.

   27. So they gat up from the tabernacle of Korah, Dathan, and Abiram, on
   every side: and Dathan and Abiram came out, and stood in the door of their
   tents, and their wives, and their sons, and their little children.

   27. Et recesserunt a tabernaculo Corae, Dathan et Abiram, e circuitu. Dathan
   vero et Abiram egressi sunt, ac steterunt ad ostium tabernaculorum suorum,
   et uxores eorum, et filii eorum, et parvuli eorum.

   28. And Moses said, Hereby ye shall know that the Lord hath sent me to do
   all these works; (for I have not done them of mine own mind:)

   28. Tunc dixit Moses, In hoc scietis quod Jehova miserit me, ut facerem
   omnia opera haec, et quod non de corde meo:

   29. If these men die the common death of all men, or if they be visited
   after the visitation of all men, then the Lord hath not sent me:

   29. Si ut moriuntur omnes homines, morientur isti, et visitatione omnium
   hominum visitabitur super eos, non misit me Jehova:

   30. But if the Lord make a new thing, and the earth open her mouth, and
   swallow them up, with all that appertain unto them, and they go down quick
   into the pit; then ye shall understand that these men have provoked the
   Lord.

   30. Sin autem creationem creaverit Jehova, et aperuit terra os suum, et
   deglutiverit eos, atque omnia quae ad illos pertinent, et descenderint
   viventes in infernum: tum cognoscetis quod irritaverunt viri isti Jehovam.

   31. And it came to pass, as he had made an end of speaking all these words,
   that the ground clave asunder that was under them:

   31. Fuit igitur quum consummasset loqui omnia verba ista, rupit sese terra
   quae erat sub illis:

   32. And the earth opened her mouth, and swallowed them up, and their houses,
   and all the men that appertained unto Korah, and all their goods.

   32. Aperuitque terra os suum, et deglutivit eos, et domos eorum, atque omnes
   homines qui erant ipsi Corah, et omnem substantiam:

   33. They, and all that appertained to them, went down alive into the pit,
   and the earth closed upon them: and they perished from among the
   congregation.

   33. Descenderuntque ipsi et quotquot ad eos pertinebant viventes, in
   infernum: ac operuit eos terra, et perierunt e medio congregationis.

   34. And all Israel that were round about them fled at the cry of them: for
   they said, Lest the earth swallow us up also.

   34. Omnis autem Israel qui erant in circuitu eorum, fugerunt ad clamorem
   eorum: dicebant enim, Ne forte deglutiat nos terra.

   35. And there came out a fire from the Lord, and consumed the two hundred
   and fifty men that offered incense.

   35. Porro ignis egressus est a Jehova, et consumpsit ducentos illos, et
   quinquaginta viros offerentes suffitum.

   36. And the Lord spoke unto Moses, saying,

   36. Tunc loquutus est Jehova ad Mosen, dicendo:

   37. Speak unto Eleazar the son of Aaron the priest, that he take up the
   censers out of the burning, and scatter thou the fire yonder; for they are
   hallowed.

   37. Dic ad Eleazar filium Aharon sacerdotis, ut tollat acerras e medio
   incendii, et ignem dispergat longius, quid sanctificatae sunt.

   38. The censers of these sinners against their own souls, let them make them
   broad plates for a covering of the altar; for they offered them before the
   Lord, therefore they are hallowed: and they shall be a sign unto the
   children of Israel.

   38. Quod ad acerras istorum qui scelerati fuerunt in animas suas, ut faciant
   ex illis extensiones laminarum, opertorium altaris: quia obtulerunt in ipsis
   coram Jehova, et sanctificatae sunt: et erunt in signum filiis Israel.

   39. And Eleazar the priest took the brazen censers, wherewith they that were
   burnt had offered, and they were made broad plates for a covering of the
   altar;

   39. Tulit itaque Eleazar sacerdos acerras aereas quibus obtulerant combusti,
   et extenderunt eas operimentum altaris.

   40. To be a memorial unto the children of Israel that no stranger, which is
   not of the seed of Aaron, come near to offer incense before the Lord, that
   he be not as Korah, and as his company; as the Lord said to him by the hand
   of Moses.

   40. Memoriale filiis Israel, ut non accedat quisquam alienus qui non sit e
   semine Aharon, ut offerat suffitum coram Jehova, ne sit sicut Corah et
   coetus ejus: quemadmodum ei praeceperat Jehova per manum Mosis.

   41. But on the morrow all the congregation of the children of Israel
   murmured against Moses and against Aaron, saying, Ye have killed the people
   of the Lord.

   41. Et murmuraverunt universus coetus filiorum Israel postridie contra Mosen
   et Aharon, dicendo, Vos interfecistis populum Jehovae.

   42. And it came to pass, when the congregation was gathered against Moses
   and against Aaron, that they looked toward the tabernacle of the
   congregation; and. behold, the cloud covered it, and the glory of the Lord
   appeared.

   42. Fuit autem quum se congregaret universus coetus contra Mosen et Aharon,
   verterunt faciem ad tabernaculum conventionis, et ecce operuit illud nubes
   et conspecta est gloria Jehovae.

   43. And Moses and Aaron came before the tabernacle of the congregation.

   43. Venit ergo Moses et Aharon coram tabernaculo conventionis.

   44. And the Lord spoke unto Moses, saying,

   44. Et loquutus est Jehova ad Mosen, dicendo:

   45. Get you up from among this congregation, that I may consume them as in a
   moment. And they fell upon their hoes.

   45. Recedite e medio congregationis hujus, et consumam eos momento. Tunc
   projecerunt se super faciem suam.

   46. And Moses said unto Aaron, Take a censer, and put fire therein from off
   the altar, and put on incense, and go quickly unto the congregation, and
   make an atonement for them: for there is wroth gone out from the Lord; the
   plague is begun.

   46. Dixitque Moses ad Aharon, Cape acerram, et pone in ea ignem ex altari,
   et injice suffitum et perge cito ad congregationem, et expia eos: egressus
   est enim furor a facie Jehovae, coepitque percussio.

   47. And Aaron took as Moses commanded, and ran into the midst of the
   congregation; and, behold, the plague was begun among the people: and he put
   on incense, and made an atonement for the people.

   47. Tulit ergo Aharon quenmadmodum dixerat Moses, et cucurrit in medium
   congregationis: et ecce incoeperat percussio in populo, posuitque suffitum
   et expiavit populum.

   48. And he stood between the dead and the living; and the plague was stayed.

   48. Et quum staret inter mortuos et viventes, cessavit percussio.

   49. Now they that died in the plague were fourteen thousand and seven
   hundred, besides them that died about the matter of Korah.

   49. Fuernnt autem qui mortui sunt plaga illa, quatuordecim millia et
   septingenti, praeter mortuos super negotio Corah.

   50. And Aaron returned unto Moses unto the door of the tabernacle of the
   congregation: and the plague was stayed.

   50. Postea reversus est Aharon ad Mosen ad ostium tabernaculi conventionis,
   quum percussio esset cohibita.


   1. Now Korah, the son of Izhar. The impious conspiracy is here related of a
   few men, but these of the highest rank, whose object was to subvert and
   destroy the divinely-appointed priesthood. They make their attack, indeed,
   upon Moses, and accuse him of ruling unjustly; for thus it is that turbulent
   persons are carried away without reason or discrimination; but, the only
   cause why they are set against him is because they suppose him to be the
   originator of the priesthood, as we easily collect from his reply. For he
   does not command them to stand forth, in order that they may decide
   respecting the political government or chieftainship, but that it may be
   made plain whether God acknowledges them as priests; nor does he reproach
   the Levites with anything but that, not content with their own lot, they
   have an unreasonable ambition to obtain the honor of the high-priesthood. It
   was jealousy, then, that instigated Korah and his companions to set on foot
   first a quarrel, and then a tumult; respecting the priesthood, because they
   were indignant that the hope of attaining that honor was taken away from
   themselves and their posterity for ever. Thus there never was any more
   deadly or abominable plague in the Church of God, than ambition; inasmuch as
   it cannot be that those who seek for pre-eminence should range themselves
   beneath God’s yoke. Hence arises the dissolution of legitimate authority,
   when each one neglects the duties of his position, and aims at his own
   private advancement.

   Now, this conspiracy was the more formidable, because the sedition did not
   arise from the dregs of the people, but amongst the princes themselves, who
   were of high dignity, and held in the greatest estimation. For although
   there were only four leaders of the faction, there is but little room to
   doubt but that the purpose of the two hundred and fifty was the same; for
   they would never have eagerly embarked in a grave and invidious contest for
   the sake of four men; but the fact was, that all unholy covetousness misled
   them all, for there was none of them who did not expect some prize as a
   reward of victory. They not only, then, dissemble their mental disease, but
   conceal it under an honorable pretext; for they pretend that they are
   instigated by zeal for the public good, and that their object is the defense
   of liberty. For, inasmuch as ambition is crafty, it is never destitute of
   some specious excuse: thus, whilst schismatics are influenced by nothing but
   pride to disturb the peace of the Church, they always invent plausible
   motives, whereby they may conciliate in some degree the favor of the
   ignorant, or even of the unstable and worthless. We must, therefore,
   cautiously weigh the designs of those who seek to make innovations, and to
   overthrow a state of things which might be endured; for thorough
   investigation will make it plain that; they aim at something besides what
   they pretend. By the, fact of their so speedily engaging such a multitude of
   persons in their party, we perceive how disposed man’s nature is to the most
   unpromising and unreasonable revolts in the world. Four worthless men
   wickedly endeavor to overthrow Moses and Aaron; and straightway two hundred
   and fifty persons are ready to follow them, not of the populace, but chiefs
   of the tribes, whose reputation might dazzle the eyes of the simple. Hence
   we must be the more cautious, lest any bugbears (larvae) should deceive us
   into making rash innovations.

   With respect to the wording of the passage, some refer the verb “he took,”
   [86] to the other conspirators, as if it were said that Korah stirred them
   up. Others explain it that he instigated himself, and hurried himself
   onwards by his evil passions. I do not, however, assent to either
   signification, but take it for “he set to work” (aggressus est.) When it is
   afterwards said that “they rose up before Moses,” some understand the words
   according to their simple meaning, others in a bad sense; and undoubtedly
   here the expression “before the face of,” is equivalent to “against,” and
   thus indicates the wantonness of their aggression. There is more difficulty
   in the words קראי מועד, [87] kerei mogned. All, however, almost with one
   consent, translate them “great in the congregation;” but since the word
   קריים, keriira, generally signifies persons called or invited, and מועד,
   mogned, not only an assembly, but also an appointed time, or convention, it
   seems probable to me that these princes and men of high name are stated to
   have been present, because they were called according to appointment: as if
   Moses had said that they were called at a fixed time, or by agreement. For
   neither do I see any reason why, after the word עדה, [88] gnedah, מועד,
   mogned, should be used with the same meaning.

   3. Ye take too much upon you. [89] Some explain, “Let it suffice,” as if
   they desired to put an end to the tyranny of Moses; but I am rather of
   opinion that they would thus make a charge of presumptuous and sacrilegious
   supremacy, as if Moses and Aaron had not only usurped more than their right,
   but had also robbed God of His supreme authority. They, therefore, reproach
   the holy men with having impiously subjected to themselves the inheritance
   of God. Thus we see that God’s faithful servants, whatever may be their
   moderation, are still not exempted from false accusations. Moses was an
   extraordinary example, not only of integrity, but also of humility and
   gentleness; yet he is called proud and violent, as if he unworthily
   oppressed the people of God. Observe further, that God permits His servants
   to be loaded with such unjust calumnies, in order to teach them that they
   must expect their reward elsewhere than from the world; and that the may
   humble them and make trial of their endurance. Let us learn, then, to harden
   ourselves, so as to be prepared, though we do well, to be evil spoken of.
   These ungodly and seditious men betray their senselessness as well as their
   impudence. For by what right do they seek to degrade Moses and Aaron?
   Because, forsooth, God dwells amongst the people, and all in the
   congregation are holy! But holiness is neither destructive of subordination,
   nor does it introduce confusion, nor release believers from the obligation
   to obey the laws. It is madness in them, then, to infer that those, whom God
   has sane-titled, are not subject to the yoke; yet they maliciously
   stigmatize as tyranny that care of the people which God has intrusted to His
   servants, as if they would purposely turn light into darkness.

   4. And when Moses heard it, he fell upon his face. There is no doubt but
   that he had recourse to prayer in his perplexity, since he knew that the
   remedy for so great an evil was only in the hand of God. It is in this
   respect that the magnanimity of the ungodly differs from the firmness of
   believers; for it often happens that unbelievers also labor in the defense
   of a good cause, voluntarily expose themselves to the hatred of many,
   undergo severe contests, and encounter of their own accord great perils; but
   with them obstinacy stands in the place of virtue. But those who look to
   God, since they know that the prosperous or unhappy events of all things are
   in His power, thus rely upon His providence; and when any adversity occurs,
   implore His faithfulness and assistance. When, therefore, Moses cast himself
   upon the earth, this [90] supplication was of more: value than all those
   heroic virtues in which unbelievers have ever seemed to excel.

   5. And he spoke unto Korah. Moses did not inconsiderately choose this mode
   of divination, but by the dictation of the Spirit maintained the priesthood
   of his brother by this token and testimony; for we know how, in matters of
   doubt and obscurity, he was accustomed to inquire what God’s pleasure was.
   He did not, therefore, at this time make this proposal hastily and at
   random, but by the inspiration of the Spirit had recourse to the sure
   judgment of God. The effect of his prayer was that God suggested an easy and
   expeditious mode of conquest.

   He bids them take their censers, that by their incense-offering it might be
   manifested whether their oblation was acceptable to God. By deferring it to
   the morrow he con-suited their own safety, if any of them might still be not
   incurable; for he saw that they were carried away headlong by blind fury,
   and that they could not be recalled to their senses in a moment. He,
   therefore, grants them some space of time for repentance, that they might be
   led to consideration during the night; or perhaps his object was that, the
   tumult being appeased, he might render them all attentive to the decision of
   God.

   8. Hear, I pray you, ye sons of Levi. He addresses the whole body, and yet
   it is said that his discourse was directed to Korah alone, and this was
   because he had corrupted others of the Levites, and therefore is first
   summoned to God’s tribunal, so that the whole party might be at the same
   time included. He was able to expostulate with the Levites at once, because
   their residence was close to the sanctuary.

   He accuses them of ingratitude, because they were not satisfied with the
   honor with which God had already dignified them, but also sought the
   high-priesthood. In this they betrayed their despisal of His grace; for, if
   they had rightly valued the gifts of God, each of them would have quietly
   contented himself with his lot; especially since, in proportion as a person
   has been liberally dealt with, his ingratitude is more intolerable, if he
   aspires to anything higher. We are taught, therefore, that the higher the
   degree may be to which we have been elevated by God’s goodness, the greater
   is the punishment which our crime deserves, if our ambition still incites us
   to overleap the bounds of our calling. Nevertheless, such is the perversity
   of almost all men, that as soon as a person has attained some intermediate
   position, he uplifts, as it were, the standard of pride [91] and prescribes
   to himself no limit, until he shall have reached above the clouds. In a
   word, few are found who do not grow insolent in places of honor. Wherefore
   we ought to be all the more attentive to this admonition of Moses, that
   those are most ungrateful to God who despise their lot, which is already
   honorable, and aim at something higher.

   11. For which cause both thou, and all thy company. He here lays open their
   sin, which they had endeavored to disguise. For they had neither scruple nor
   shame, as we have seen, in pretending pious zeal. But in one word Moses
   scatters these mists, telling them that they were instigated by nothing but
   pride and envy to disturb the condition of the people. We must observe the
   expression which he uses, that they are in “arms against God;” for, although
   they might have never confessed to themselves that they had to do with Him,
   but only that they were contending for the pre-eminence with men; still,
   because it was their aim to overthrow the order established by God, Moses
   casts aside all false pretences, and sets before them the simple fact that
   they are waging war with God, when they are fighting with His servants. If,
   therefore, we are afraid of contending with Him, let us learn to remain in
   our right place. For, however they may prevaricate, who disturb the Church
   through their ambition, in fighting against the servants of God, they attack
   Himself: and therefore it is needful that He should resist them, to avenge
   Himself. For war is not waged against God, as the poets feign the giants to
   have done, when they heaped up mountains, and endeavored to surmount heaven;
   but when He is assailed in the person of His servants, and when what He has
   decreed is in any wise undermined. The vocation of the priests was sacred,
   so that they who conspired to overthrow it, were the open enemies of God, as
   much as if they had directed their arms, their strength, and their assaults
   against Him. We must, therefore, bear in mind the reason which is subjoined,
   “And what is Aaron?” for, if Aaron had usurped anything for himself, his
   temerity and audacity would not have been supported by the countenance of
   God. Moses, therefore, declares that this is God’s cause, because there was
   nothing human in the ordinance of the priesthood. It was, indeed, an
   honorable office, so that Aaron justly deserved to be thought something of;
   but Moses indicates that he had nothing of his own, nor arrogated anything
   to himself; in a word, that he is nothing in himself, and moreover, that he
   is not elevated for his own private advantage, and that his dignity is no
   idle one; but rather a laborious burden placed upon his shoulders for the
   common welfare of the Church. How utterly ridiculous, then, is the folly of
   the Pope in comparing all the enemies of his tyranny to Koran, Dathan, and
   Abiram; for, in order to prove that his cause is connected with that of God,
   let him show us the credentials of his calling, and at the same time
   thoroughly fulfil his office. But what frivolous and vapid trifling it is,
   when some mimic Aaron sets himself up — produces no divine command or
   vocation — domineers in obedience to his own lusts, and is rather an actor
   on the stage than a priest in the temple; that all who reject this spurious
   dominion should be condemned as schismatics! Wherefore let us hold fast this
   principle, that war is waged against God when His servants are molested, who
   are both lawfully called and faithfully exercise their office.

   12. And Moses sent to call Dathan and Abiram. He desired, in this way, if it
   might be, by his holy admonitions, to withhold them from that destruction,
   on which they were rushing. Therefore he ceased not to provide for their
   welfare, though he had thus far experienced that they were altogether in a
   desperate state. Herein he presented a likeness of the loving-kindness of
   God, by whose Spirit he was directed; not only because he was unwilling to
   pass sentence without hearing the cause, but also because he endeavored to
   bring them to repentance, that they might not willfully destroy themselves.
   Nevertheless it came to pass at this time, as also often afterwards, that
   not only was the earnestness of the Prophet, with respect to these
   unbelievers, throw away, but that it hardened them more and more. For we
   know what was said by Isaiah;

   “Make the heart of this people fat, and make their ears heavy, and shut
   their eyes: lest they see with their eyes, and hear with their ears, and
   understand with hearts, and convert, and be healed.” (Isaiah 6:10.)

   Thus does it please God to discover the wickedness of the reprobate, in
   order that they may be rendered the more inexcusable.

   13. Is it a small thing that thou hast brought us. It is not enough for
   these wicked men, when they are invited to discussion, contumaciously to
   repudiate the superiority of Moses, unless they also assail him with
   counter-accusations. The crime they allege against him must be observed.
   They reproach him for having led them up out of the land of Egypt: though
   they cunningly suppress its name, whilst they magniloquently extol its
   fruitfulness, in order to throw into the shade all that God had promised
   with respect to the land of Canaan. Nay, they seem to transfer slyly to
   Egypt the very phrase which Moses had often used, so that thus God’s
   blessing may be, as it were buried. But what gross ingratitude it showed, to
   allege as a crime against Moses, God’s minister, that deliverance, which was
   so extraordinary an act of His kindness! In the next place, they reproach
   him with having brought them into the desert, to die: and this they enlarge
   upon in the next verse, and maliciously inquire, Where is the truth of the
   promises? At length they conclude that Moses is impudent in his deceptions,
   inasmuch as it plainly appears that the people had been imposed upon by him:
   as if it were his fault that they had deprived themselves of the possession
   of the promised land. Moses had exhorted them, by God’s command, to enter
   upon the inheritance promised to them: what dishonesty and petulance,
   therefore, was it, when they had shut the door against themselves, to
   complain of Moses, upon whom it had not depended that they were not in the
   enjoyment of fields and vineyards! In the third place, they taunt Moses with
   seeking to domineer over a free people. He did indeed preside over them; but
   how far short of dominion was that moderate control, which was as onerous to
   Moses, as it was advantageous to the whole people! But this is the condition
   of God’s servants, that their course is through reproaches, [92] though they
   are conducting themselves aright.

   15. And Moses was very wroth. Although it might be, that there was something
   of human passion here, still zeal for God was supreme in his mind, nor did
   intemperate feelings, if he was at all tempted by them, prevail. Assuredly,
   it appears probable, from the context, that he was inflamed with holy ardor;
   since he executes the vengeance of God, as His lawful minister, so that it
   is plain he neither spoke nor did anything but at the dictation of the
   Spirit. Nay, we shall soon see that, although he was anxious with regard to
   the public safety, he required that but a few offenders should be punished,
   and not that the multitude should perish. Nor does his anger burst forth
   into revilings: as those, who are carried away by excess, usually assail the
   enemies by whom they are injured, with their tongue as well as their hands:
   but he betakes himself to God; nor does he ask more than flint they may be
   brought to shame in their pride. This is, indeed, expounded generally, by
   many, as if Moses desired that God should have no mercy upon them; but
   inasmuch as the decision of the quarrel depended on the approbation or
   rejection by God of rite offering they were about to make, he does not seem
   to me to pray for more than that God, by refusing their polluted gift,
   should thus chastise their ambition. At the same time also he shows that his
   prayer springs from the confidence of a good conscience, when he dares to
   testify before God that he had injured no man. Now this was the extreme of
   integrity and disinterestedness, that, when the people owed everything to
   him, he had not taken even the value of a single ass as the reward of all
   his labors.

   16. And Moses said unto Korah. The idea of Moses is not to make an
   experiment as if in a doubtful matter; but, being assured by the Spirit of
   prophecy what the event would be, he summons Korah before the tribunal of
   God, that he may receive the sentence of condemnation which he deserves. Nor
   does he inveigle him so as to destroy him unawares, but rather still
   endeavors to cure his madness, if it were possible to do so. For the sacred
   incense-offering was calculated to inspire him with alarm, lest, by rashly
   attempting more than was lawful, he should effect his own destruction,
   especially after so memorable an example had been made in the case of Nadab
   and Abihu. Moses, however, in reliance on God’s command, does not hesitate
   to engage in an open contest, in order that the judgment of God might be the
   more conspicuous.

   18. And they took every man his censer. It is manifest how greatly they were
   blinded by pride, since, although admonished both by the confidence of Moses
   and also by the previous examples, they still obstinately go forward. Surely
   if any spark of the fear of God had remained in them, their censers would
   straightway have fallen from their hands; but Korah seems to have sought, as
   it were, deliberately how he might cast aside all fear, and totally bereave
   himself of his senses. For in the next verse, Moses narrates how
   ostentatiously he hardened himself in his rebellion, before he should offer
   the incense; for he gathered the people together to his party, in order that
   the magnificence of his array might overwhelm the grace of God, which
   opposed[ him. Herein also his senselessness is clearly seen, when he seeks
   to fortify himself against God by the favor of the, mob, as if he had
   desired to extinguish the light of the sun by interposing a little smoke.
   Now, let us learn so to condemn his folly, as that nothing similar may
   happen in ourselves; for all ambitious persons are affected by the same
   disease. They collect their forces by endeavoring to ingratiate themselves
   with men; and, if the world approves of’ them, they are inebriated with such
   fatal confidence, as to spit at the very clouds. But we shall soon see how
   God, by a single breath, dissipates all their ungodly conspiracies.

   On the other side, the levity of the people is set before our eyes. For some
   time they had been all accustomed to the duly-appointed priesthood, which
   they knew to be instituted by God; yet only a single night is required to
   make them revolt to Korah. And, in fact, as we are by nature slow to act
   aright, so also we are carried away to evil in a moment, as soon as some
   villain lifts up his finger.

   21. Separate yourselves from among this congregation. Again does God declare
   that He will bear the people’s great impiety no longer, but will destroy
   them all to a man. Just, therefore, as he had commanded Lot to depart from
   Sodom, nay, had drawn him out by the hand of the angel, when He desired to
   destroy that city, so He now commands Moses and Aaron to give Him room to
   exercise His wrath. In this He declares His extraordinary favor towards
   them; as if He were not free to execute vengeance, until they had gone out
   of the way, lest the destruction should reach themselves. In speaking thus,
   however, He does not absolutely affirm what He had determined in His secret
   counsel, but only pronounces what the authors of this wickedness had
   deserved. It is, therefore, just as if He were ascending His judgment-seat.
   Thus Moses by his intercession by no means changed His eternal decree; but,
   by appeasing Him, delivered the people from the punishment they had merited.
   In the same sense God is said to be influenced by our prayers; not that
   after the manner of men He assumes new feelings, but, in order to show the
   more than paternal love with which he honors us, He, as it were, indulges
   us, when He listens to our desires. Hence we gather that even by this
   express denunciation Moses was not prohibited from praying; because his
   faith in the adoption of the people was not destroyed. For we have already
   said that this principle, that the covenant which God had made with Abraham
   could not be made void, was so thoroughly an-graven upon his mind, that it
   surmounted whatever obstacles might present themselves. Resting, therefore,
   on the gratuitous promise, which depended not on men, his prayer was the
   offspring of faith. For the saints do not always reason accurately and
   subtlety as to the form of their prayers; but, after they have once embraced
   that which suffices to awaken in them confidence in prayer, viz., God’s
   word, their whole attention is so directed to it, that they pass over the
   things which seem apparently to contradict it. Nor can we doubt but that it
   was God’s design, when He delivered his terrible sentence as to the
   destruction of the people, to quicken the earnestness of Moses in prayer,
   since necessity more and more inflames the zeal of the pious. In short,
   Moses was always consistent in his care for the well-being of the people.

   22. O God, the God of the, spirits of all flesh. The old interpreter renders
   the first אל, el, as an adjective, in which some others have followed him;
   [93] but, in my opinion, the name of God is rather repeated by way of adding
   force to the sentence. It does not, however, so clearly appear to me why all
   render the word flesh, in the genitive case. But, since I do not think that
   the ל, lamed, is superfluous here, but that it is used for ב, beth, as often
   elsewhere, I have accurately expressed the sense by my translation, “in all
   flesh.” [94] There is no question but that Moses applies this epithet to God
   in connection with the present matter; as if he desired to induce God to
   preserve His own work, just as a potter spares the vessels formed by
   himself. To the same effect is the prayer of Isaiah:

   “But now, O Lord, thou art our father; we are the clay, and thou our potter;
   and we all are the work of thy hand. Be not wroth very sore,” (Isaiah 64:8,
   9:)

   for hence he alleges a reason why God should relent, and be inclined to
   mercy. There is this difference, that Isaiah refers to that special grace
   wherewith God had embraced His people, whereas Moses carries his address
   further, viz., to the general grace of creation. It is of little importance
   whether we choose to expound this [95] with reference to all animals, or
   only to the human race, since Moses merely prays that, since God is the
   Creator and Maker of the world, He should not destroy the men whom He has
   formed, but rather have pity upon them, as being His work. In passing,
   however, we may infer from this passage, [96] that all (men) have their
   separate souls, for God is not said to have inspired all flesh with life,
   but to have created their spirits. Hence the monstrous delusion of the
   Manicheans is refuted, that our souls are so infused by the transmission of
   the Spirit of God, as that there should still be only one spirit. [97] But
   if it be preferred to include the animals, we must mark the grades of
   distinction between the spirit of man and the spirit of a dog or an ass. It
   is, however, more fitting to restrict it to men.

   24. Speak unto the congregation, saying. It is evident, from this answer,
   that Moses was heard as regarded the general preservation of the people, on
   condition, however, that they should give proof of their repentance, by
   deserting the authors of the wicked rebellion; for, when God commands them
   to retire from amongst them, He indirectly implies, that, if they remain
   mixed up with them, they shall share in the same destruction. Yet it is
   probable that the elders who “followed” Moses, held to his side, and
   continued firm in the performance of their duty. And, indeed, it is not at
   all consistent that Caleb and Joshua, and such like, were ever drawn away
   into so great a sin. We must not, therefore, take what is said of the whole
   congregation without exception. When Moses, in his delivery of God’s
   command, does not address Korah, Dathan, and Abiram by their names, but
   calls them “these wicked men,” it is not the reviling of anger, but an
   urgent mode of exhortation; for, had he not thus vehemently marked his
   detestation of them, there was danger lest his words should have been but
   coldly received by many, and lest they should have been of little avail. To
   the same effect also is what he immediately adds: “Lest ye be consumed in
   all their sins;” as if tie had said, Lest the contagion of so many and such
   great crimes should infect yourselves. Since they obeyed Moses, it is plain
   that many of the multitude had been carried away before by folly and levity,
   for deliberate iniquity would not have been so quickly or so easily
   corrected. But on the other hand, the marvelous stolidity of Dathan and
   Abiram is described, in that they came forth unawed, with their wives and
   children. Still it is not to be doubted but that they were terrified, after
   they saw themselves to be stripped of all aid and favor; but although the
   withdrawal of the people disturbed them, they nevertheless stood like
   maniacs; nor did fear subdue them or prevent them from proceeding in their
   fatal audacity to their doom. Thus [98] do the wicked often stand astounded,
   yet in their fear they by no means think of appeasing God.

   28. And Moses said, Hereby ye shall know. Moses now begins more clearly to
   show wherefore he has brought the rebels to this open contest, viz., that
   God may sanction before the whole people, by a terrible exertion of His
   power, the system established by Himself. For it was no ordinary effort of
   confidence to concede the victory to His enemies, unless the earth should
   swallow them up alive. But, inasmuch as this was to be a most conspicuous
   judgment of God, he arouses their attention by the striking words he uses.
   If they should be cut off by a sudden death, he would have justly boasted
   that his cause was approved by God; but not content with this, he desires to
   be accounted a mere impostor, if they should die the common death of men. In
   order to express the strangeness of the miracle, whereby men’s senses should
   be ravished, he employs the word create [99] emphatically; as much as to
   say, that the mode of their death would be no less unusual than as if God
   should add something to His creation, and change the face of the world. Thus
   David, when he prays that his enemies should go down alive into hell
   (infernos) or the grave, seems to allude to this history, (Psalm 55:23;) for
   although that descent be understood to mean sudden death overtaking the
   wicked in a moment in the midst of their happiness and security, still, he
   at the same time indicates by it this horrible retribution, which had
   occurred in times past, inasmuch as memorable punishments pass into
   proverbial instances of God’s wrath.

   34. And all Israel that were round about them. We must suppose that the
   people were standing around, expecting at a distance the event that was to
   take place; for they had previously retired from the tents, in token of
   their separation (from this wicked company.) [100] That they should now fly
   in confusion, lest the same destruction should overwhelm themselves, is a
   sign of their bad conscience, which is always troubled in itself, and
   agitates the wicked with sore inquietude. It is needful, indeed, that even
   the pious should be alarmed by God’s judgments, in order that their
   consternation or dread should instruct them [101] in his holy fear, and
   therefore they never reflect without dread on the punishments which God has
   inflicted upon the crimes of men. But, since hypocrites carry in their
   hearts a hot iron, as it were, they fall down like dead men, as if the
   lightning fell from God upon their own heads. Thus we shall presently see
   that this blind fear profited them but little.

   35. And there came out a fire from the Lord. The diver-sky of the
   punishments had the effect of awakening more astonishment in the people,
   than as if all had been destroyed in the same manner, although God’s anger
   raged more fiercely against the original authors of the evil, so as to make
   it manifest that each received a recompense according to the measure of his
   iniquity. He says that a fire went forth from Jehovah, because it was not
   kindled naturally, nor accidentally, but was accompanied by conspicuous
   marks, which showed that it was sent by Him. Yet I do not reject the
   opinions of others, viz., that God thundered from heaven, since thus His
   power would have been more manifestly exerted.

   37. Speak unto Eleazar the son of Aaron. Since there is no manifestation of
   God’s wrath so conspicuous as not to be forgotten too often by man’s
   stupidity, God was willing to anticipate this evil, and set up a monument
   for posterity, lest the recollection of this memorable judgment should ever
   be obscured. He commands, therefore, that a covering for the altar should be
   made of the censers, in order that none should rashly intrude himself to
   make the sacred offerings. When He calls them “hallowed,” some understand
   that it was sinful to transfer them to profane purposes, because they had
   once been devoted to the service of God. I am, however, rather of opinion
   that they were set apart (sacratas) as things accursed (anathemata.) Thus
   the fire which had been upon them is scattered afar, in order that the altar
   should be cleansed from its pollution. Although, however, there was the same
   pollution in the censers, yet God would have them preserved as accursed, so
   that all posterity might understand that none but the priests were to be
   admitted to the sacrifices. Nor is it superfluous for Him to speak of the
   rebels as having acted criminally “against their own souls;” but it was in
   order that the memory of their punishment might be inn manner engraved upon
   those brazen enclosures, in order to awaken continued dread.

   40. To be a memorial unto the children of Israel. This passage again
   confirms what I have just said, that God’s judgments, which ought to remain
   in full remembrance in every age, straightway escape, and are blotted out
   front men’s minds, unless they are provided with certain aids to meditate
   upon them. This, however, does not happen so much from ignorance as neglect.
   Wherefore we ought to be the more attentive to the aids to memory, which may
   retain us in the path of duty.

   41. But on the morrow all the congregation. There is something more than
   monstrous in this madness of theirs. The conflagration was yet smoking,
   wherein God had appeared as the awful avenger of pride: the chasm in which
   the leaders of the rebellion had been swallowed up, must still have been
   almost before their eyes. God had commanded the plates to be molten, which
   might record that severe judgment through many succeeding ages. All had
   confessed by their alarm and hasty flight that there was danger lest they
   should themselves also be exposed to similar punishments. Yet, on the next
   day, am if they desired deliberately to provoke God, who was still, as it
   were, armed, they accuse God’s holy servants of having been the authors of
   the destruction, though they had never lifted a finger against their
   enemies. Was it in the power of Moses to command the earth to open? Could he
   draw down the fire from heaven at his will? Since, then, both the chasm and
   the fire were manifest tokens of God’s wonderful power, why do not these
   madmen reflect that they are engaging in fatal warfare against Him? For to
   what purpose was this extraordinary mode of punishment, except that in their
   terror they might learn to humble themselves beneath God’s hand? Yet hence
   did they only derive greater wildness in their audacity, as if they desired
   to perish voluntarily with these sinners, whose punishment they had just
   been shuddering at. In two ways they betray their senselessness; first, by
   substituting Moses and Aaron as guilty of the murder, in place of God; and,
   secondly, by sanctifying these putrid corpses, as if in despite of God. They
   accuse Moses and Aaron of the slaughter, of which God had plainly shown
   Himself to be the author, as they themselves had been compelled to feel. But
   such is the blindness of the reprobate with respect to God’s works, that His
   glory rather stupifies them than excites their admiration. The foulest
   ingratitude was also added; for they do not consider that only a very few
   hours had elapsed since they had been preserved by the intercession of Moses
   from impending destruction. Thus, in their desire to avenge the death of a
   few, they call those the killers of the people of the Lord, to whom they
   ought to have been grateful for the safety of all. Again, what arrogance it
   is to count among the people of God, as if against His will, those
   reprobates, when He had not only cut them off from His Church, but had also
   exterminated them from the world, and from the human race! But thus do the
   wicked wax wanton against God under the very cover of His gifts, and
   especially they do not hesitate to mock Him with empty titles and outward
   signs, as the masks of their iniquity.

   42. And it came to pass when the congregation. From the fact that Moses and
   Aaron were protected by the covering of the cloud, we gather how
   uncontrollable was the rage of the people. For, although the glory of God
   only stood over the tabernacle, so that Moses and Aaron were still exposed
   to stoning, and any other acts of violence, yet it so dazzled the eyes of
   these wicked men, that they could not touch the holy persons. Nor can we
   doubt but that they betook themselves to the sanctuary, because, in the
   extremity of their danger, the only hope that remained to them was in the
   help of God. When, therefore, they had fled to this sacred asylum, God
   received them under the shadow of His wings. Thus did He testify, that the
   prayers and hopes of His people are never in vain, but that He succors them
   whenever they call upon Him. For although, now-a-days, He does not appear in
   a visible abode, still He is nigh unto all those who cast their cares upon
   Him. It might, indeed, have been the case that the sign of God’s glory was
   seen by none but Moses and Aaron, in order that they might be fully assured
   that God was near to help them; but, since the expression is indefinite, it
   is probable that God threatened also the frantic multitude, lest they should
   proceed to any further acts of violence, although the light was presented in
   vain to them in their blindness.

   45. Get you up from among this congregation. I have expounded the meaning of
   this expression a little above, namely, that as God regards His people with
   constant and peculiar love, so He defers His vengeance against the wicked,
   until these people are set apart, and placed in safety. For tie declares
   that, as soon as Moses and Aaron have secured themselves, all the rest shall
   perish in a moment. But incredible was the kindness of both of them, thus
   humbly to intercede for so ungrateful a people, who deserved to die a
   hundred times over; for, forgetful of their own lives, which they saw to be
   imperiled, they were ready to make atonement for the guilt, so as to rescue
   from death those abandoned wretches who were plotting their destruction. I
   do not, however, understand this, “Get you up,” merely with reference to
   place, for they were already separated, having taken refuge in the
   tabernacle; but it is just as if God had commanded them to sever themselves
   from the people, and, quitting them altogether, and casting away all care
   for the public welfare, to provide for their own private safety.

   46. And Moses said unto Aaron. The expiation of so great a sin did not
   indeed depend on the incense-offering, nor are we to imagine that God is
   appeased by the savor of frankincense; but thus was a symbol set before this
   grosshearted people, whereby they might be alike aroused to repentance and
   faith; for however insensible they might be in their rebellion, yet the
   dignity of the priesthood was so conspicuous in the censer, that they ought
   to have been awakened by it to reverence. For who would not view his impiety
   with horror, when he is made conscious of having despised and violated that
   sanctity wherein the Divine power displays itself for life or death? The
   sight of the censer might have justly availed to subdue their hardness of
   heart, so that at last they might begin to condemn and detest their
   unrighteous act. The second warning which it gave them was no less
   profitable, i.e., that they might perceive that God was only propitiated
   towards them by virtue of a mediator; but., in so far as the actual state of
   things allowed, the visible type directed them to the absent Savior. Since,
   however, men corrupt and obscure the truth by their fond inventions, His
   majesty is asserted by the Divine institution of sacrifice. Whilst Aaron,
   the typical priest, stands forth, until the true, and only, and perpetual
   Mediator shall be revealed.

   The verb כפר, caphar, properly signifies, as I have said elsewhere, to
   reconcile God to men through the medium of an expiation (piaculum;) but,
   since here it refers to the people, the sense of Moses is rightly expressed
   by a single word, as one may say, to purge, or lustrate from pollution.

   48. And he stood between the living and the dead. If you understand that the
   living were everywhere mingled with the dead, you may conjecture that God’s
   wrath did not so fall upon one part of the camp, as to destroy all that came
   in its way without exception, as had been the case in the other revolt, but
   that He selected those who had sinned most grievously. But it is probable
   that Aaron proceeded so far as to leave behind those who still remained
   uninjured, and, in the very place where the destruction had occurred,
   encountered the wrath of God, and arrested its course. Hence it was that
   both the fervor of his zeal might be the better perceived, and his office of
   appeasing God was more fully confirmed by its actual success. For what more
   evident miracle could be required, than when the slaughter, which had both
   begun to rage suddenly, and then to proceed in a course no less rapid than
   continuous, was stopped by the arrival of Aaron, exactly as if a hedge had
   been set up against it? The efficacy of the priesthood in propitiating God,
   is therefore both clearly and briefly set before us; and hence we are
   taught, that though we are so dose to the reprobate when they perish, as
   that their destruction should reach to ourselves, still that we shall be
   safe from all evil, if only Christ intercede for us.

   49. Now they that died in the plague. Already three hundred, or thereabouts,
   had been destroyed on account of the conspiracy made with Korah; now a much
   larger number was added. And this, forsooth, is what the wicked reap from
   their obstinacy, that God being more and more provoked redoubles His
   punishments; even as He threatens that, unless those whom He chastises shall
   repent, he will deal “seven times more” severely with them. (Leviticus
   26:18.) Wherefore let us learn, when we are warned by His rebukes, to humble
   ourselves betimes beneath His mighty hand, since nothing is worse than to
   kick against the pricks; and let us always bear in mind what the psalm says,

   “Be ye not as the horse or as the mute, whose mouth must be held with bit
   and bridle; (because) many sorrows shall be to the wicked.” (Psalm 32:9,
   10.)

   They rebelliously exclaimed that the people of the Lord were slain, when
   three hundred had perished; they now experience how much better it would
   have been to be dumb before God, and to give glory to His holy severity,
   than, instead of three hundred, to devote to destruction nearly fifty times
   as many. Let us, then, remember the admonition of Paul:

   “Let us beware lest we murmur, lest perchance the destroyer should destroy
   us,” [102] (1 Corinthians 10:10;)

   for nothing is less tolerable in us than that we should frowardly presume to
   speak evil of God, when Scripture so often exhorts us to be silent in His
   presence.
     _________________________________________________________________

   [86] A.V., “took men.” There has been very much discussion among the
   commentators respecting this word. Holden says, “There is nothing in the
   Hebrew answering to the word men, and the verb is in the singular number;
   the received version, therefore, can scarcely be correct. The most easy and
   natural construction of the original is, ‘And Korah took (i.e., won over, or
   drew into a conspiracy with him) both Dathan and Abiram,’ etc. This agrees
   with other parts of Scripture which attribute this rebellion to Korah, chap.
   27:3; Jude 11.” And this appears to be the general opinion.

   [87] A.V., “famous in the congregation.” S.M. Vocabantur ad concilium. — W.

   [88] עדה, A.V., “of the assembly.”

   [89] “Sat sit vobis;” let it be enough for you. — Lat.

   [90] “Telle humilite a prier;” such humility in prayer. — Fr.

   [91] “Comme si Dieu en l’honorant luy avoit dresse une banniere
   d’orgueil;” as if God by honoring him had raised for him a banner of pride.
   — Fr.

   [92] Addition in Fr., “comme dit Sainct Paul.”

   [93] In the clause under consideration, אל, El, is immediately followed by
   אלהי, Elohey, the form given to Elohim, when it is to be used in connection
   with the next word. The different roots of El and Elohim seem to indicate
   that El has an especial reference to the power of the Deity, and Elohim to
   His authority as a judge. There being no practicable equivalent distinction
   in Latin or English, and the word Almighty being appropriated to rendering
   שדי, Shaddai, C. and our A.V. do but repeat the word God, whilst the V. and
   S.M. have fortissime Deus; but C. saw in S.M.’s notes, Aut sic, O Deus,
   Deus. — W.

   [94] C.’s supposition, that the preposition ל prefixed to all, is equivalent
   to ב or in, would not facilitate the version. Noldius, giving instances
   where, the ל prefixed has the effect of a genitive, cites this passage
   amongst: others. — W.

   [95] “Le mot de chair;” the word flesh — Fr.

   [96] Addition in Fr., “Moyennant qu’il soit prins des hommes, comme e’est le
   plus vray-semblable;” supposing it be taken as having reference to men, as
   is the more probable conjecture.

   [97] “Lesquels pensent que les ames procedent de la substance de Dieu;” who
   think that our souls proceed from the substance of God. — Fr. This doctrine
   of the Manicheans is often referred to in the writings of Augustine. The
   Benedictine Editors, in their index to his works, point out by citations the
   following particulars: “Manichaeorum error circa animam. Docent animam
   nostram hoc esse quod Deus est; esse partem, seu particulam Dei; animas non
   solum hominum, sed etiam pecorum, de Dei esse substantia, et partes Dei
   asserunt.” The word which I have translated transmission, is in the Latin ex
   traduce, a well-known metaphor in theological controversy, derived from the
   practice of inarching, or grafting by approach, when two neighboring
   branches are tied together so as to cohere and form one, whilst the parent
   stocks, to which they belong, continue still to possess a separate and
   individual vitality. Thus Prudentius, Apoth. 919-921. Vitandus tamen error
   erit, ne traduce carnis
   Transfundi in sobolem credatur fons animarum,
   Sanguinis exemplo, etc. C. makes frequent allusions to this heretical
   doctrine as having been resuscitated by Servetus, amongst his other
   pantheistic notions. See Instit. Book 1. ch. 15. Section 5. C. Soc. Edit.,
   vol. 1, p. 223; and also on Psalm 104:30. C. Soc. Edit., [18]vol. 4, p. 168.

   [98] This final sentence omitted in Fr.

   [99] A.V., “Make a new thing;” margin, “Create a creature.”

   [100] Added from Fr.

   [101] “A s’humilier devant luy;” to humble themselves before Him. — Fr.

   [102] It will be seen that he gives the substance, and not the actual words,
   of St. Paul’s exhortation.
     _________________________________________________________________

   Numbers 17

   Numbers 17:1-13

   1. And the Lord spoke unto Moses, saying,

   1. Et loquutus est Jehova ad Mosen, dicendo,

   2. Speak unto the children of Israel, and take of every one of them a rod,
   according to the house of’ their fathers, of all their princes, according to
   the house of’ their fathers, twelve rods: write thou every man’s name upon
   his rod.

   2. Alloquere filios Israel, et cape ab eis singulas virgas per domos patrum,
   a cunctis scilicet principibus eorum, juxta domos patrum suorum, duodecim
   virgas: et uniuscujusque nomen scribes super virgam ejus.

   3. And thou shalt write Aaron’s name upon the rod of Levi: for one rod shall
   be for the head of the house of their fathers.

   3. Nomen autem Aharon scribes super virgam Levi: quia virga una erit capiti
   domus patrum suorum.

   4. And thou shalt lay them up in the tabernacle of the congregation before
   the testimony, where I will meet with you.

   4. Reponesque illas in tabernaculo conventionis coram testimonio ubi
   conveniam vobiscum.

   5. And it shall come to pass, that the man’s rod, whom I shall choose, shall
   blossom; and I will make to cease from me the murmurings of the children of
   Israel, whereby they murmur against you.

   5. Et erit, vir ille quem elegero, illius virga florebit; et ita quiescere
   faciam a me murmurationes filiorum Israel quibus murmurant adversum vos.

   6. And Moses spoke unto the children of Israel, and every one of their
   princes gave him a rod apiece, for each prince one, according to their
   fathers’ houses, even twelve rods; and the rod of Aaron was among their
   rods.

   6. Loquutus est ergo Moses ad filios Israel, et dederunt illi onmes
   principes eorum virgam; singuli principes virgam per domos patrum suorum,
   duodecim scilicet virgas; virga autem Aharon erat in medio virgarum eorum.

   7. And Moses laid up the rods before the Lord in the tabernacle of witness.

   7. Et posuit Moses virgas coram Jehova in tabernaculo testimonii.

   8. And it came to pass, that on the morrow Moses went into the tabernacle of
   witness; and, behold, the rod of Aaron, for the house of Levi, was budded,
   and brought forth buds, and bloomed blossoms, and yielded almonds.

   8. Et fuit, postridie venit Moses ad tabernaculum testimonii, et ecce
   germinaverat virga Aharon e domo Levi, ac produxerat germinationem,
   protuleratque flores, ad maturitatemque perduxerat amygdala.

   9. And Moses brought out all the rods from before the Lord unto all the
   children of Israel: and they looked, and took every man his rod.

   9. Et protulit Moses omnes virgas illas a facie Jehovae ad onmes filios
   Israel: qui viderunt, et acceperunt singuli virgam suam.

   10. And the Lord said unto Moses, Bring Aaron’s rod again before the
   testimony, to be kept for a token against the rebels; and thou shalt quite
   take away their murmurings from me, that they die not.

   10. Dixit autem Jehova ad Mosen, Refer virgam Aharon coram testimonio in
   custodiam, in signum filiis rebellibus; et cessare facies murmurationes
   eorum apud me, ut non moriantur.

   11. And Moses did so: as the Lord commanded him, so did he.

   11. Et fecit Moses quemadmodum praeceperat Jehova, sic fecit.

   12. And the children of Israel spoke unto Moses, saying, Behold, we die, we
   perish, we all perish.

   12. Et dixerunt filii Israel ad Mosen, dicendo, Ecce mortui sumus, periimus,
   omnes nos periimus.

   13. Whosoever cometh any thing near unto the tabernacle of the Lord shall
   die: shall we be consumed with dying?

   13. Quicunque accesserit, qui accesserit, inquam, ad tabernaculum Jehovae,
   morietur; nunquid consumendi sumus moriendo?


   1. And the Lord spoke unto Moses. Howsoever stubborn the Israelites might
   be, yet their hardness of heart being now subdued, and their pride broken
   down, they ought to have acknowledged the authority of the priesthood, and
   to have perpetually held it in pious reverence. But it is plain from the
   confirmation of it, which is now added, that they were not yet thoroughly
   overcome. For God never appoints anything in vain; the remedy, therefore,
   was necessary, that He now applied to that disease of obstinacy which He
   perceived still to maintain its secret hold upon their hearts. Herein we
   also behold His inestimable goodness, when He not only had regard to the
   relief of their infirmity, but even struggled with their depravity and
   perverseness, in order to restore them to their senses. In the same way also
   He now deals with us, for he not only strengthens the weakness of our faith
   by many aids, but He puts constraint upon our light and inconstant minds,
   and retains us in the path of duty though we strive against Him. He likewise
   anticipates our willfulness, so as to keep us from growing presumptuous, or
   rouses us up when we are disposed to be slothful. In fact, his our business
   so to apply to our use whatever helps to faith and piety He sets before us,
   as to be assured that they are so many pieces of evidence to convict us of
   unbelief Although, therefore, the majesty of the priesthood had been already
   sufficiently, and more than sufficiently established, still God saw float in
   the extreme perversity of the people there would be no end to their murmurs
   and rebellions, unless the final ratification were added, and that, too, in
   a season of repose, inasmuch as, whilst the sedition was in progress, they
   were not so disposed and ready to learn. By this confirmation, then, He set
   aside whatever doubts could at any time arise, when Aaron’s rod, severed as
   it was from the tree, was the only one of the twelve which blossomed. For it
   was no natural circumstance that a branch which derived no sap from the
   root, and which at that season of the year would have been dry upon the
   tree, should produce flowers and fruit, when it was east before the Ark of
   the Covenant, whilst the others, although altogether similar, remained dry
   and dead.

   2. Speak unto the children of Israel. They are mistaken who suppose that to
   the twelve rods there was another added for the tribe of Levi; [103] for,
   since there was no question here as to the possession of the land, there was
   no occasion at all for the division of the tribe of Joseph into two parts.
   We know, too, that it was endowed with a double portion, because the Levites
   had no inheritance; and in this case the circumstances were different,
   because all the other tribes were contending for the priesthood with the
   tribe of Levi alone. Hence it was, then, that rods were given to each of
   them, in accordance with the origin of their race. But, when Aaron’s rod is
   said to have been “in the midst of them,” [104] it is in the usual phrase of
   the Hebrew language, because it was mixed with them as one of their number.
   And this is expressly stated, to show us that all ground for caviling might
   be taken from the ungodly, since all the rods were east promiscuously into
   the same bundle, so that none should be distinguished above the others, and
   thus nothing could be ascribed to the collusion of men. If any should object
   that by these means the rivalry was not extinguished which the other Levites
   had with the house of Aaron, since his own name alone was inscribed upon the
   rod, so that there would be no comparison between the families; I reply,
   that since the power of God manifested itself distinctly in the name of
   Aaron, the rejection of the others was sufficiently shown forth by his
   election; for, if this honor had been common to the others, God would have
   defrauded them by giving distinction to him alone. Besides, no other plan
   could have been adopted for putting an end to this quarrel; for if there had
   been several rods for one tribe, the whole people would have complained of
   the inequality. It was necessary, then, that all should be brought to the
   contest on equal terms, so that the difference between them might be seen to
   depend upon God’s good pleasure. But if the name of Levi had been inscribed,
   all its families would have claimed the right of succession, as if common to
   them all. There was, therefore, no other course open but that God should
   prefer to the whole people one individual chosen from amongst the members of
   his own kindred and tribe.

   4. And thou shalt lay them up in the tabernacle. The place itself had not a
   little to do with the effectual decision of the matter; because it was
   clearly manifested that God was the author of the miracle, and consequently
   that the priesthood proceeded from Him. For we have elsewhere said that the
   whole government of the Church so entirely depends upon His decree, that men
   are not permitted to interfere with it. Wherefore He set the ark of the
   covenant in opposition to the voices of the whole people, in order to
   testify that no further dispute was to be raised respecting the priest, whom
   He had appointed by His own declaration and authority. At the same time, it
   had the effect of consoling the people, and silencing their complaints that
   the rods of all the tribes were brought in common into the sanctuary before
   God; for, although a peculiar dignity was accorded to that of Aaron alone,
   still the people ceased not to be a priestly kingdom. Hence it follows, that
   the honorable privilege conferred on one family contributed to the public
   welfare of all; so far was it from being the case that their inferiority
   ought to have caused them pain or envy.

   5. And it shall come to pass, that the man’s rod. Aaron, indeed, had been
   previously chosen; but the expression here refers to his manifestation;
   [105] because God is said again to choose those, whom He has chosen by His
   secret counsel, when He brings them forth into the sight of men with their
   peculiar marks of distinction; and this not once only, but as often as he
   confirms their election by new indications. And this seems to be spoken of
   by way of concession, as if God would pass over all His former decrees, and
   invite the people afresh to take cognizance of the matter. With this view
   tie states that He will put an end to all the malevolent and noisy
   detractions of the people, so that Aaron may henceforth exercise his office
   without controversy; for, although not even thus was their perverseness
   altogether cured, still their insolence was restrained.

   8. And it came to pass, that on the morrow. It is not without cause that,
   the time is notified, for by no skill could it be brought about that a rod
   should blossom in the lapse of a single night. Again, all suspicion of fraud
   was removed by the fact that Moses departed when he had placed the rods in
   the sanctuary, and, returning on the next day, brought out the bundle of
   rods before them all. But in this respect was the power of God principally
   shown forth, that in so short a space of time not only flowers, but fruits
   also, were formed upon a dry bough, which could not have occurred but by the
   reversal of the order of nature. And further, the time of year is to be
   taken into account, which was by no means in accordance with such maturity,
   Now, by this miracle the dignity of the typical priesthood was undoubtedly
   ratified to the ancient people under the Law; but, in so much as the truth
   itself is more excellent than its figure or image, the intention of God
   unquestionably was to assert the priesthood of His only-begotten Son rather
   than that of Aaron. Hence the profit to be derived from this miracle most
   especially pertains to us,(“Nous appartient plus qu’aux Juifs;” pertains to
   us more than to the Jews. — Fr.) in order that we may embrace the Priest
   presented to us by God with the veneration He deserves. I pass by the
   frivolous allegories [106] in which others take delight. And in fact it
   ought to be abundantly sufficient for us, that the power of God which might
   direct the people to the Mediator, appeared of old under a visible symbol;
   but when the Son of God came, whatever He then represented to their sight
   was spiritually revealed in Him: for not only was He a sprout (surculus)
   from the stem of Jesse, as He is called by Isaiah (Isaiah 11:1); and a stone
   hewn without the art or labor of man, under which form he was shown to
   Daniel (Daniel 2:34); but by His resurrection tie was separated from the
   whole human race. For this, too, we must diligently observe, that it is not
   enough that He should obtain with us the prerogative and title of Priest,
   unless He is so only and indivisibly. Hence it is plain that His honor is in
   the Papacy torn in pieces by foul and intolerable sacrilege, when they
   invent innumerable mediators.

   10. And the Lord said unto Moses. What God had prescribed concerning the
   censers, He now commands as to the rod, i.e., that it should be preserved as
   a monument for future ages; because men are forgetful and slow to consider
   His works, and not only so, but because they bury their memory as if of
   deliberate malice, he bids, therefore, and not without reproach, that this
   sign should be laid up in safety, saying, that this is done on account of
   their perverseness. At the same time, however, He commends His paternal love
   and pity, in that, whilst tie chastises their pride, He provides for their
   welfare. For, as they were given to rebellion, they would still have
   provoked His wrath by new murmurings. He says, then, that He anticipates
   them, and restrains their impetuous fury, lest they should die. Thus in
   humbling us, tie not only punishes our transgressions, but tie has regard to
   what is profitable for us, and proves that He cares for us.

   12. And the children of Israel spoke unto Moses. It was indeed somewhat
   better to be alarmed by admiration of God’s power than as if they had
   despised it in brutal stupidity; but there is a medium between torpor or
   obstinacy, and consternation. It is true that believers tremble at the
   judgments of God, and, in proportion as each of us has advanced in piety, so
   we are the more affected by a sense of His anger. But this fear humbles
   believers in such a manner that they nevertheless seek after God; whilst the
   reprobate so tremble as fretfully to desire to drive God far away from them.
   Hence it arose that the Israelites, stunned as it were by God’s severity,
   which they deemed excessive, deplored their wretched lot; for, inasmuch as
   they had no sense of God’s goodness, the chastisement to them was like a
   gibbet rather than a medicine. They exclaim, therefore, that they are
   destroyed, because God so severely avenges His polluted worship; as if all
   such instances of rigor were not profitable for the purpose of rendering
   them more heedful and cautious. No doubt this servile fear sometimes
   prepares men for repentance; but nothing is more perilous than to rest in
   it, because it first engenders bitterness and indignation, and at length
   drives them to despair, Howsoever formidable, then, may be God’s severity,
   let us learn at the same time to apprehend His mercy, so that we may be
   prepared to endure willingly with meek and quiet minds the punishments which
   we have deserved. In short, this passage shows how little progress the
   Israelites had made, since the rods of God so greatly exasperated them, that
   they cut themselves off from all hope of salvation. For this is the meaning
   of the words, “Shall we be consumed with dying?” as if it were not the case
   that God, on the contrary, was preserving them from death, when in His
   paternal solicitude He warned them of their danger.
     _________________________________________________________________

   [103] So, amongst others, Corn. a Lapide. C’s view is that of the Jewish
   Commentators.

   [104] A. V., “Among them,” verse 6.

   [105] Fr., “A la seconde declaration.”

   [106] Corn. a Lapide reports many of these, — “Symbolice et tropologice, (he
   says,) this rod signifies what sort of person a pontifex and pastor ought to
   be, viz., watchful, active, laborious, and austere, such as were St.
   Nicholas of Myra, St. Andrew the Carmelite, Pius II., and Cardinal Julian
   Cesarinus. “Allegorice, it is Christ; or the Virgin Mary, whose flower is
   Christ. “Anagogice, it is a symbol of’ the resurrection.”
     _________________________________________________________________

   Numbers 20

   Numbers 20:1-13

   1. Then came the children of Israel, even the whole congregation, into the
   desert of Zin, in the first month: and the people abode in Kadesh; and
   Miriam died there, and was buried there.

   1. Pervenerunt autem filii Israel universa congregatio, in desertum Sin,
   mense primo, et mansit populus in Cades: ubi mortua est Maria, et sepulta
   illic fuit:

   2. And there was no water for the congregation: and they gathered themselves
   together against Moses and against Aaron.

   2. Quumque non esset aqua congregationi, convenerunt adversus Mosen et
   Aharon.

   3. And the people chode with Moses, and spoke, saying, Would God that we had
   died when our brethren died before the Lord!

   3. Et jurgatus est populus cum Mose, ac dixerunt in hunc modum, Et utinam
   obiissemus quando obierunt fratres nostri coram Jehova.

   4. And why have ye brought up the congregation of the Lord into this
   wilderness, that we and our cattle should die there?

   4. Et quare venire fecistis congregationem Jehovae in desertum istud: ut
   moriamur hic nos et jumenta nostra.

   5. And wherefore have ye made us to come up out of Egypt, to bring us in
   unto this evil place? it is no place of seed, or of figs, or of vines, or of
   pomegranates; neither is there ally water to drink.

   5. Et quare ascendere fecistis nos ex AEgypto, ut venire faceretis nos ad
   locum malum istum, non locum sementis, ficuum, et vinearum, et
   malogranatorum, et in quo aqua nulla est ad bibendum?

   6. And Moses and Aaron went from the presence of the assembly unto the door
   of the tabernacle of the congregation, and they fell upon their faces: and
   the glory of the Lord appeared unto them.

   6. Abierunt ergo Moses et Aharon a conspectu congregationis ad ostium
   tabernaculi conventionis, et projecerunt se super faciem suam: apparuitque
   gloria Jehovae super eos.

   7. And the Lord spoke unto Moses, saying,

   7. Et loquutus est Jehova ad Mosen, dicendo:

   8. Take the rod, and gather thou the assembly together, thou and Aaron thy
   brother, and speak ye unto the rock before their eyes; and it shall give
   forth his water, and thou shalt bring forth to them water out of the rock:
   so thou shalt give the congregation and their beasts drink.

   8. Accipe virgam, et congrega coetum tu et Aharon frater tuus, et loquimini
   petrae in oculis eorum, et dabit aquam suam, educesque illis aquam e petra,
   et potum dabis coetui ac jumentis eorum.

   9. And Moses took the rod from before the Lord, as he commanded him.

   9. Tulit ergo Moses virgam a conspectu Jehovae, quemadmodum praeceperat ei:

   10. And Moses and Aaron gathered the congregation together before the rock,
   and he said unto them, Hear now, ye rebels; must we fetch you water out of
   this rock?

   10. Et congregaverunt Moses et Aharon congregationem ante petram, dixitque
   illis, Audite nunc o rebelles, Nunquid de petra hac educemus vobis aquam?

   11. And Moses lifted up his hand, and with his rod he smote the rock twice;
   and the water came out abundantly, and the congregation drank, and their
   beasts also.

   11. Et elevavit Moses manum suam, percussitque petram virga sua duabus
   vicibus: tunc egressae sunt aquae multae, et bibit congregatio ac jumenta
   eorum.

   12. And the Lord spoke unto Moses and Aaron, Because ye believed me not, to
   sanctify me in the eyes of the children of Israel, therefore ye shall not
   bring this congregation into the land which I have given them.

   12. Et dixit Jehova ad Mosen et Aharon, Propterea quod non credidistis mihi,
   ut sanctificaretis me in oculis filiorum Israel, idcirco non introducetis
   congregationem istam in terram quam dedi illis.

   13. This is the water of Meribah; because the children of Israel strove with
   the Lord, and he was sanctified in them.

   13. Istae sunt aquae jurgii, pro quibus jurgati sunt filii Israel cum
   Jehova, et sanctificavit se in illis.


   1. Then came the children of Israel. In the twenty-third chapter of this
   book many intermediate stations are mentioned, which are not here referred
   to: perhaps because, from the time that God compelled them to draw back,
   they had made no advance for thirty whole years, but had wandered about by
   circuitous paths. In connecting the history, therefore, in this place he
   relates that they passed from the desert of Paran to the desert of Sin;
   because they then began to direct their journey straight towards the land of
   Canaan, and to advance more closely to it, so as at length to conclude their
   wanderings. When he tells us that Miriam died here, we may infer from hence
   that her life was greatly prolonged. It is probable that she was a girl of
   ten or twelve years of age, when Moses was born, since she was able to
   provide adroitly for his safety, (Exodus 2:4;) for although her name is not
   actually given, yet it may be reasonably supposed that she was the person
   who fetched her mother to nurse the child that had been exposed. She reached
   the age, then, of about 130 years, [107] an unusual length of life, and
   especially for a woman.

   2. And there was no water for the congregation. We have already seen a
   similar, though not the same, history. For, when the people had hardly come
   out of Egypt, they began to rebel in Rephidim on account of the scarcity of
   water; and now, after thirty-eight years, or thereabouts, a new sedition
   arose in Kadesh, because there, too, they wanted water. Their first
   murmuring, indeed, sufficiently showed how great was their depravity and
   contumacy; for, when God gave them their food from heaven every day, why did
   they not supplicate Him for water, so that their sustenance might be
   complete? Yet, not less with foul ingratitude than with impious
   refractoriness, they assail God with reproaches, and complain that they are
   deceived and betrayed. But this second rebellion is far worse; for, when
   they had experienced that it was in God’s power to extract plenty of water
   from the barren rock, why do they not now implore His aid? why does not that
   marvelous interference in their behalf recur to their minds? Yet, in their
   madness, they clamor that they have been more cruelly dealt with than as if
   they had been swallowed up by the earth, or consumed by fire from heaven, as
   if there were no remedy for their thirst. Assuredly this was incredible
   stupidity, designedly, as it were, to shut the gate of God’s grace, and to
   east themselves into despair. It is true that they rebel against Moses and
   Aaron; but they direct their complaints like darts against God Himself. They
   deem it a very great injustice that they had been brought into the desert,
   as if they had not in their own impious obstinacy themselves preferred the
   desert to the land of Canaan, and were deserving, therefore, of pining, in
   want of all things, to death itself. Perversely, then, do they throw the
   blame, which belongs to themselves alone, upon the ministers of their
   salvation. With truth, indeed, do they call the place evil and barren; but
   God would not have wished to keep them imprisoned there, unless they had
   voluntarily refused the land flowing with milk and honey, after it had been
   set before their eyes, and an easy entrance to it had been accorded to them
   under the guidance and authority of God. Thus the Prophet, in Psalm 105, in
   recounting the history of their redemption, before he descends to the
   punishments inflicted upon their sins, relates that they were brought forth
   by God “with joy” and “with gladness.” [108] But, further, taking occasion
   from the inconvenience they experienced from thirst, they maliciously heap
   together other complaints. There was no lack of food to satisfy their
   hunger, and such as was pleasant to the taste; yet they complain exactly as
   if hunger oppressed them as well as thirst. God daily rained for them food
   from heaven, which it was mere sport for them to gather; but the ground of
   their murmuring is that they had not to fatigue themselves with ploughing
   and sowing. Behold to what senselessness men are driven by preposterous
   lust, and by contempt of God’s present blessings! The climax of their
   madness, however, is that they lament their fate in not having been
   swallowed up with Korah and his companions, or consumed by fire from heaven.
   They had been overwhelmed with great fear at that melancholy spectacle; and
   justly so, for God had exhibited a prodigy, terrible throughout all ages.
   Now they quarrel with Him because His lightnings did not smite them also.
   Nor do they only lament that they were not destroyed by that particular kind
   of death, but they willfully provoke God’s vengeance upon their heads, which
   ought to have terrified them more than a hundred deaths: for it is
   emphatically added, that those, with whom they desired to be associated, had
   “died before the Lord.” They acknowledge, therefore, that the destruction,
   which they imprecate upon themselves, had come to pass not by chance, but by
   the manifest judgement of God, as if they were angry with God for having
   spared themselves. Most truly do they call them their brethren, to whom they
   were only too like; yet is it in brutal arrogance that they desire to be
   accounted God’s Church; for, whilst they professedly connect themselves with
   the adverse faction, they arrogate falsely this title to themselves.

   6. And Moses and Aaron went from the presence. It is probable that they fled
   in fear, inasmuch as the tabernacle was a kind of refuge for them from the
   violence of the people. Still, we may conjecture from other passages that
   they had consideration not only for themselves, but for the wretched people,
   howsoever unworthy of it they might be so also, when they throw themselves
   upon their faces, I understand that they did so, not so much (to pray) that
   God would protect them from the wrath of their enemies, but also that He
   would calm these madmen by some appropriate remedy. Still their agitation
   appears to have been such as to deprive them of their ordinary
   self-restraint. Neither, indeed, does God try their faith and patience, as
   He often did on other occasions; perhaps because He saw that they were too
   much overwhelmed to be able to persevere inflexibly in pious zeal, patience,
   and care for the public good. Consequently the appearance to them of God’s
   glory was a support for their weakness, as in a case of extremity.

   This example shows us how earnestly God should be entreated constantly to
   support us with new supplies of His grace, since otherwise the boldest of us
   all would fail at every moment. The invincible resolution of Moses had so
   often overcome every obstacle, that there seemed to be no fear of his being
   in danger of falling; yet the conqueror in so many struggles at length
   stumbles in a single act. Hence we should more carefully bear in mind the
   exhortation of Paul: Because

   “it is God which worketh in us both to will and to do of his good
   pleasure,” we should “work out our own salvation with fear and trembling.”
   (Philippians 2:12, 13.)

   8. Take the rod. It is unquestionable that the faith of Moses had now begun
   to waver; but we gather from his prompt obedience that it had not altogether
   failed; for he wastes no time in discussion, but comes straight to the rock
   in order that he may perform God’s command. His faith, then, was only so
   smothered, that its hidden rigor at once directed him to his duty. Thus is
   it that the saints sometimes, whilst they totter like children, still
   advance toward their mark.

   By the sight of “the rod,” God would recall both to Moses and the people so
   many miracles, which were well fitted to awaken confidence for the future;
   just as if He were uplifting the standard of His power. The command to speak
   to the rock is not unattended with a severe reproach, as if He had said,
   that in the lifeless elements there was more reason and intelligence than in
   men themselves. And assuredly it was a thing much to be ashamed of, that the
   rock, as if it could hear and was endued with sense, should obey God’s
   voice, whilst the people, to whom the Law had been given, remained in
   deafness and stupidity.

   10. And Moses and Aaron gathered the congregation together. There is no
   doubt but that Moses was perplexed between hope and doubt, so that, although
   he committed the event to God, he was still to a certain extent oppressed
   with anxiety; for he would never have been so ready and prompt in obeying,
   and especially in such an unusually arduous matter, if he had been without
   faith. Aaron and himself had recently hidden themselves in alarm; it was,
   therefore, a task of no slight difficulty straightway to call the people,
   from whom they had fled, and voluntarily to encounter their madness. Thus
   far, then, we see nothing but a readiness to obey, conjoined with
   magnanimity, which is deserving of no common praise; but inasmuch as the
   unbelief of Moses is condemned by the heavenly Judge, in whose hands is the
   sovereign power, and at whose word we all stand or fall, we must acquiesce
   in His sentence. We scarcely perceive anything reprehensible in this matter,
   yet, since God declares that the fall of Moses displeased Him, we must abide
   by His decision rather than our own. And hence, too, let us learn that our
   works, on the surface of which nothing but virtue is apparent, are often
   abounding in secret defects, which escape the eyes of men, but are manifest
   to God alone.

   If it be asked in what respect Moses transgressed, the origin of his
   transgression was unbelief; for it is not allowable, when this species of
   sin is expressly referred to in the answer of God, to imagine that it was
   anything else. But it is doubtful in what point he was incredulous; unless
   it be, that in asking whether he could fetch water out of the rock, he seems
   to reject as if it were impossible and absurd what God had promised to do.
   And, in fact, he was so entirely taken up by considerations of their
   contumacy, that he did not acknowledge the grace of God. He inquires whether
   he shall fetch water out of the rock? whereas he ought to have recollected
   that this had already been permitted to him by God. It became him, then,
   confidently to assert that God had again promised the same thing, rather
   than to speak with hesitation.

   Others think that he sinned, because he was not contented with a single
   blow, but smote the rock twice. And this perhaps did arise from distrust.
   But the origin of the fault was that he did not simply embrace God’s
   promise, and strenuously discharge the duty assigned to him as an evidence
   of his faith. Although, therefore, his smiting the rock twice might have
   been a token of his want of confidence, still it was only an aggravation of
   the evil, and not its origin or cause. Thus, then, we must always come back
   to this, that Moses did not give God the glory, because he rather considered
   what the people had deserved, than estimated the power of God according to
   His word. And this, too, has previous reprimand denotes, when, in accusing
   the Israelites of rebellion, he shows, indeed, that he was inflamed with
   holy zeal; yet, at the same time, he does not bestir himself with suitable
   confidence in order to their conviction; nay, in a manner he confesses that
   the power of God fails beneath their wickedness. Thus it is said in Psalm
   106:32, 33,

   “That it went in with Moses for their sakes, because they provoked his
   spirit, so that he spoke with his mouth:” [109]

   for the Prophet does not there excuse Moses; but shows that in consequence
   of the wickedness of the people, he was carried away by inconsiderate
   fervor, so as to deny that what God had promised should take place. Hence
   let us learn that, when we are angered by the sins of others, we should
   beware lest a temptation of an opposite kind should take possession of our
   minds.

   12. And the Lord spoke unto Moses and Aaron. God here both sets forth their
   crime, and pronounces its punishment. Now, whilst unbelief is in itself a
   gross and detestable evil, God aggravates its guilt by declaring its
   consequence, viz., that He was defrauded of His glory, when Moses and Aaron,
   who ought to have been the proclaimers of the miracle, lay as it were
   confounded with shame. For, whereas their confidence, by exciting attention,
   would have sanctified God’s name, so by their mistrust it came to pass that
   all were led to think that there was nothing to be hoped from His
   assistance.

   When Moses not only ingenuously confesses his guilt, but also relates how he
   was condemned by God, and, in order that his disgrace may be more complete,
   introduces Him speaking as from His judgment-seat, this does not a little
   tend to establish the truth of his doctrine. For what human being, unless he
   had renounced all carnal affections, would voluntarily endure to declare
   himself guilty before all the world? His angelic virtues were sufficient to
   exempt him from all suspicion. Having erred in one particular only, he
   proclaims the disgrace which he might have concealed, and does not hesitate
   to disparage himself, in order to magnify the goodness of God. And surely it
   is obvious from the passage that, whenever God had before pardoned the
   people at the request of Moses, the pardon was no less gratuitous than as if
   he had not interceded for them. For the intercession of Moses ceases on this
   occasion, yet God does nod; fail to deal kindly with them in their
   unworthiness, according to His wont.

   13. This is the water of Meribah. [110] This name was given: to the place in
   order that the ingratitude of their fathers might be detestable to their
   descendants, and hence the mercy of God more illustrious. Thus the Prophet,
   referring to it, says:

   “That the generation to come might know them, — that they might not forget
   the works of God, — and might not be as their fathers, a stubborn and
   rebellious generation; a generation that set not their heart aright, and
   whose spirit was not steadfast with God.”
   (Psalm 78:6, 7, 8.)

   And elsewhere both the name of Meribah and that of Massah are employed, in
   order that the Israelites might learn not to imitate their fathers, (Psalm
   95:8; [111] )although Moses here uses the plural number, whereas he has the
   singular in Exodus 17.

   The expression at the end of the verse, that God “was sanctified” among the
   children of Israel, is not used in approval, but rather in reproof, of their
   conduct. Israel is called elsewhere God’s “holiness,” [112] (Psalm 114:2,)
   because God magnificently displayed tits glory in their deliverance; but He
   is here said to have sanctified Himself in a different sense, because, by
   the overthrow of their iniquity and frowardness, He rescued his holy name
   from contempt. In fine, it was a proof of his inestimable mercy, that the
   water, which might have justly been destructive to them, was not only given
   to be the sustenance of their bodies, but also was converted into an aid for
   their salvation; for which reason Paul says that this was “spiritual
   drink.” (1 Corinthians 10:4.)
     _________________________________________________________________

   [107] “Ainsi elle a passe six vingts ans;” thus she was more than six-score
   years of age. — Fr.

   [108] These expressions occur, Psalm 105:43. It is in Psalm 106 that the
   Psalmist proceeds to narrate the history of their rebellions and
   punishments.

   [109] A. V., “He spoke unadvisedly.”

   [110] Lat., “These are the waters of strife.” See margin A.V.

   [111] In C.’s translation of this verse he retains the proper names Meribah
   and Massah, which in A.V. are rendered, “in the provocation, and in the day
   of temptation.” See C. Soc. Edit., [19]vol. 4, p. 40; and Mr. Anderson’s
   [20]note.

   [112] A.V., “Judah was his sanctuary.” V. “Facta est Judaea sanctificatio
   ejus.” See C. Soc. Edit. of Psalms, [21]vol. 4, pp. 336, 337.
     _________________________________________________________________

   A Reputation of the same History

   Deuteronomy 1

   Deuteronomy 1:37, 38

   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

   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 high-way;
   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.

   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 [113] 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.
     _________________________________________________________________

   [113] “Sauf conduit, et amitie;” safe conduct and friendship. — Fr.
     _________________________________________________________________

   A Repetition of the same History

   Deuteronomy 2

   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.

   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 Ezion-gaber, we
   turned and passed by the way of the wilderness of Moab.

   8. Et transivimus a fratribus nostris filiis Esau, qui habitabant in Seir,
   per viam solitudinis ab Elath et ab Esion-gaber: 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 [114] 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.
   [115] 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.
     _________________________________________________________________

   [114] “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.

   [115] C. found in S’.M. that Rabbi Salomon interpreted the ambiguous word
   מלאך, messenger, here, instead of angel; and said that the messenger was
   Moses. — W.
     _________________________________________________________________

   Numbers 20

   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.

   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.


   23. 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

   Numbers 33:38, 39

   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

   Deuteronomy 10:6,7

   6. And the children of Israel took their journey from Beeroth of the
   children of Jaakan to Mosera: there Aaron died, and there he was buried; and
   Eleazar his son ministered in the priest's office in his stead.

   6. Filii autem Israel profecti sunt de Beeroth filiorem Jaacan in Moserah:
   illic mortus est Aharon, et illic sepultus est, functusque est sacerdotio
   Eleazar filius ejus pro eo.

   7. From thence they journeyed unto Gudgodah; and from Gudgodah to Jotbath, a
   land of rivers of waters.

   7. Inde profecti sunt in Gudgodah, et de Gudgodah in Jobath terram
   torrentium aquarum.

   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 well-watered 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

   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 דרך, derek, to mean “after the manner of,” [116]
   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 חרם charam,
   which Moses employs, signifies, indeed, to destroy, and from it is derived
   the word, חרמה 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.
     _________________________________________________________________

   [116] It is again S.M. who has mentioned this opinion. — W.
     _________________________________________________________________

   A Repetition of the same History

   Numbers 33

   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. Audivit autem Chananaeus rex Arad (is vero habitabat in meridie in terra
   Chanaan) quum ingrederentur filii 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

   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, et 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 Ije-abarim 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, [117] so that the ב, 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 [118] קצר, 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 [119] , קצה,
   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 קלקל,
   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. [120]
   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. [121]

   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, [122] 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 נס 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 ספר, 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;” [123] 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 ו (vau) is used for י (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 [124] 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.” [125] 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.
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   [117] Heb. בדרך 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.

   [118] A. V., “discouraged;” margin, “or, grieved; Heb. shortened.” קצר, 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.

   [119] A. V., “loatheth.” קצה is likewise to cut off, but is said by the
   lexicographers to borrow a meaning in this instance from קוף to loathe, and
   be weary of. It would be simpler to say that קצה is the praet. 3d. pers. of
   קוף, and that a feminine verb is required by the subs. נפשנו — W

   [120] Addition in Fr., “sinon qu’ils s’addressent aussi a Aaron;” unless
   they also address Aaron.

   [121] Addition in Fr., “si tost;” so speedily.

   [122] 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.

   [123] את-והב בסופה 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 זהב and render it tēn Zōob ephlogise
   The Chaldee Paraphrast, Onkelos, has על ימא דסוף, “By the sea of Suph,”
   i.e., the Red Sea. The Syriac has, “A flame with a whirlwind,” translating
   סופה instead of treating it as a proper name, and having apparently read
   some form of להב instead of את-והב. 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 והב to be the name of a place, but
   R. Salomon treats it as equivalent to יהב 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

   [124] A.V. “the brooks” — “the stream of the brooks.”

   [125] See Margin A.V. The original word for a well is בארBeer. — W.
     _________________________________________________________________

   Deuteronomy 2

   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 Cades-barnea, donec transiremus
   tortentem Zered, fuerunt triginta-octo 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 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, possede-runtque 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 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 [126] 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, [127] 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.
     _________________________________________________________________

   [126] “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.

   [127] 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., [22]vol. 4, p 614.
     _________________________________________________________________

   Numbers 21

   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.

   32. Misit deinde Moses ad explorandum Jaazer, et ceperunt oppida ejus, et
   expulit AEmorrhaeum qui erat ibi.


   A Repitition of the same History

   Deuteronomy 2

   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 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. [128] 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. [129] 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,) [130] 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, [131] 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. [132] 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 [133] 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. [134] 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.
     _________________________________________________________________

   [128] Addition in Fr., “sans disposer de leur volonte;” without disposing
   their will.

   [129] “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.

   [130] “ 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 farm-houses.
   — Fr. See marg. A.V.

   [131] “Par les enfans d’Israel;” by the children of Israel. — Fr.

   [132] “Par Chamos, qu’ils adoroyent comme leur patron;” by Chemosh, whom
   they worshipped as their patron. — Fr.

   [133] ונירם vaniram: A. V., “we have shot at them.” Our translators have
   regarded ניר, the central syllable of this composite word, as the first
   future plural of ירה 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 ניר 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 אבד perished, whereas it
   precedes that verb, which has Heshbon following it, in the proper position
   for its nominative. — W

   [134] “Elle comprend les biens, l’honneur, le repos, et la reputation;” it
   comprehends goods, honor, repose, and reputation. — Fr.
     _________________________________________________________________

   Numbers 21

   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.” (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. [135]

   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.
     _________________________________________________________________

   [135] Addition in Fr, “sans les bourgades;“ not reckoning the villages.
     _________________________________________________________________

   Deuteronomy 3

   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 remaining.

   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, [136] that the body of Orestes, disinterred by command of the
   oracle, was seven cubits in length. Pliny, [137] although he does not cite
   his authority, subscribes to this testimony. Gellius [138] thinks that this
   was fabulous, as also what Homer [139] 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 [140] 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, [141] 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.
     _________________________________________________________________

   [136] Herod, Clio, Section 68.

   [137] Pliny, 7:16.

   [138] Gellius, lib. 3:10.

   [139] Homer, I1. lib. 12:381-3, 446-9; lib. 20:286, 7.

   [140] Pliny, lib. 7:16.

   [141] 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.
     _________________________________________________________________

   Numbers 22

   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, more, and more honorable than they.

   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.

   30. Dixit autem asina ad Balaam, Nonne sum asina tua? super me equitasti ex
   quo esse coepisti usque ad diem hanc, nunquid solita sum facere tibi sic?
   Qui respondit, Nequaquam.

   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, declinavit-que ante me jam tribus vicibus: quod si
   non declinasset a facie mea, jam nunc etiam te occidissem, et ipsam vivam
   reservassem.

   31. 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.

   36. Audiens vero Balac quod adveniret Balaam, egressus est in occursam ejus
   in civitatem quandam Moab, quae erat juxta terminun Arnon, quae est in
   extremo finium.

   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, [142] 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. [143]

   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,” [144] 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, [145] 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,” [146] 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, [147] 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 [148] 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; [149]
   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; [150] 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. [151]
   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 [152]
   trimmers in the world, who for flattery’s sake have corrupted religion by
   various devices, and have mingled heaven with earth.
     _________________________________________________________________

   [142] “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.

   [143] “D’un orgueil diabolique; “of diabolical arrogance. — Fr.

   [144] 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.

   [145] “Pour predire ceci ou cela;” to predict this or that. — Fr.

   [146] A.V. “A Prophet.” See C.’s Comment. in loco, [23]vol. 1, p. 433.

   [147] “Les ministres masques;” the masked ministers. — Fr.

   [148] “Qui vouloit vendre la grace du sainct Esprit;” who would sell the
   grace of the Holy Spirit. — Fr.

   [149] Addition in Fr., “Plutost que d’en faire nos farceries;” rather than
   to make our mock at it.

   [150] A. V., “Kirjath-huzoth.” Margin “a city of streets.”

   [151] “Et que Balaam a este accompagne de gens honorables;” and that Balaam
   was accompanied by persons of honor.— Fr.

   [152] Lat., “medii homines.” Fr., “des nageurs entre deux eaux; “swimmers
   between two waters.
     _________________________________________________________________

   Numbers 23

   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.

   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!

   10. Quis numerabit pulverem in Jacob, ac numerabit quartam partem Israelis?
   Moriatur anima mea morte rectorum, et sit novissimum meum sieut ipsius.

   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 burnt-offering, 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, [153] 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 [154] 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 שפי, shephi, alone, others, sad; [155] 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 (enthousiasmos) 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,” (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. [156]

   7. And he took up his parable and said. The word משל, 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 לבדד, 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!” [157] 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. [158]

   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. [159]
   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, [160] 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 שדה צפים, sedeh tzophim and פסגה pis�