The History of the Old Testament Methodized, Chapter 4 · Section 82 – Section 86
SECT. LXXXII.
GOd Commands Moſes and Eleazar now to number the people. There had been two numbrings of them before. The firſt was when they were ſeſſed for a Contribution to the building of the Tabernacle, compare Exod. 30, 11, 12. with Exod. 28.26. The ſecond was on the firſt day of the ſecond month of the ſecond year after their departure out of Egypt at Mount Sinai, and now they being in the Plains of Moab near Jordan over againſt Jerico, in the 40th year of their wandring in the Wilderneſs, they are commanded to be numbred again from twenty years old and upward. And poſſibly the Lord injoyned it now, to make way for the more equal dividing of the Land (which they were preſently to go about) according as they found the Tribes more or leſs in number, ſee Exod. 26.52, 34. as alſo to manifeſt Gods Power and Goodneſs in ſo wonderfully increaſing them, and preſerving ſo many of them, though he had deſtroyed the old Stock (as he had threatned) for their great Rebellions againſt him; As Moſes therefore received Gods Flock by tale when he came out of Egypt, ſo he muſt now before he dies deliver them up by tale again.
Upon the numbring 'twas found, Firſt, That the Tribe of Reuben was decreaſed ſince the laſt numbring (ſee Numb. 1.21.) two thouſand ſeven hundred and ſeventy, which ſome aſcribe to the Conſpiracy wherein Dathan and Abiram, two Princes of this Tribe, joyned with Corah, which brought ſo great a Plague upon them, and yet many of the Sons of Corah eſcaped, poſſibly becauſe they conſented not to their Fathers Rebellion, or at leaſt ſoon repented of it upon the warning given by Moſes, Numb. 16.5.
2ly, The Tribe of Simeon was more decreaſed than any of the reſt; Moſes reliquis benedicens hujus Tribus mentionem omittit. Deut. 33.For when they went out of Egypt they were fifty nine thouſand and three hundred, [Numb. 1.22.] now but two and twenty thouſand and two hundred. The impudence and puniſhment of Zimri *See Ch. 25.14.(who being a Prince of this Tribe, was probably abetted by many of his Brethren,) is conceived to be one cauſe of the diminution of this Tribe, many of them poſſibly periſhing in the laſt Plague.†Videtur plaga iſta maxime ſaviiſſe in Tribum Simeon ex qua erat Zimri. Nam ex Cap. 26. v. 14. Conſtat nullam Tribum fuiſſe ita diminutam numero virorum poſt primam numerationem at que Simeonis. Deſiderati enim ſunt in ſecunda numeratione 37 millia ex illa ſola Tribu. Caſtrametabatur enim ad meridiem, i. e. verſus terram Moabitarum & Midian. Janſen.
3ly, The Tribe of Gad was fewer by five thouſand and one hundred and fifty. Thus all the Tribes under Ruben's Standard were greatly diminiſhed.
4ly, The Tribe of Judah was increaſed one thouſand nine hundred, notwithſtanding two of his five Sons [Gen. 38.] viz. Er and Onan (who might have been Heads of Families) died Childleſs in Canaan.
5ly, The Families of Iſſachar were increaſed nine thouſand and nine hundred.
6ly, The Families of Zebulun were increaſed three thouſand and one hundred, ſo the Tribes under Judah's Standard were all increaſed. And thus Judah prevailed above all his Brethren, Gen. 49.8. his Camp being increaſed fourteen thouſand and nine hundred.
7ly, The Families of Manaſſeh were increaſed twenty thouſand and five hundred men of War. None of the other Tribes had half ſo much increaſe.
8ly, The Families of the Sons of Ephraim were diminiſhed eight thouſand.
9ly, The Families of the Sons of Benjamin were increaſed ten thouſand and two hundred. Thus though Ephraim's own Tribe was diminiſhed, yet the other two Tribes joyned with him were augmented twenty two thouſand and ſeven hundred.
10ly, The Tribe of Dan was increaſed ſeventeen hundred. Though there was but one Family in this Tribe, viz. Shuſham's, yet none of all the Tribes ſave Judah have the like multitude, viz. ſixty four thouſand and four hundred.
11ly, The Tribe of Aſher was increaſed eleven thouſand and nine hundred.
12ly, The Tribe of Naphtali was fewer than before by eight thouſand. But though this particular Tribe under Dan's Standard was diminiſhed, yet his whole Camp was increaſed five thouſand and ſix hundred men of War. So that upon the whole, though Judah's, Ephraim's and Dan's Camps were all more in number now then when they marched from Sinai; yet by reaſon of the great decreaſe of Reuben's Camp, which was forty five thouſand and twenty fewer than before, the total here is leſs than the total there by eighteen hundred and twenty. God Commands Moſes that unto theſe Tribes the Land ſhould be divided by lot, which would prevent diſſention, and teach them to acknowledge God for their chief Lord, by whoſe immediate Providence they were diſpoſed of to thoſe dwellings.
The Levites were numbred by themſelves, becauſe they were to have no ſhare in the Land. They were found to be (reckoning them from one month old and upwards) twenty three thouſand, and ſo were increaſed a thouſand. Thus as God had threatned, of all thoſe that were numbred at their coming forth out of Egypt, from twenty years old and upward, there was not a man left at this time (when they were numbred again) but only Caleb and Joſhua. Yet we muſt obſerve the Levites as 'tis probable were not included in this threatning; for of them there were left Moſes, and Eleazar, and Ithamar, and perhaps many more.
Numb. 26. whole Chapter.
SECT. LXXXIII.
THe Daughters of Zelophehad, of the Tribe of Manaſſeh, (their Father being dead without Sons) come now to Moſes and Eleazar, deſiring that that ſhare or portion of Land might be aſſigned to them which ſhould have been their Fathers had he then been living. They plead, That their Father was one of thoſe whom the Lord carried out of Egypt, to go and take poſſeſſion of the Land of Canaan. And though he died in the Wilderneſs, yet he was not taken away by any ſpecial Judgment, for having his hand in any Inſurrection or Rebellion againſt the Lord, (ſuch as was that of Korah) but he died in his own ſin; that is, he died a natural death, when his time was come, as being by ſin liable to death as all other men are. They further urge, that except this be granted them, the Name of their Father wil be quite extinct. Moſes inquiring of the Lord concerning this Caſe; it pleaſed the Lord to grant theſe Daughters of Zelophehad their deſire, which was afterwards punctually performed Joſhua, as we may read Joſh. 17.4. According to the Command of the Lord he gave them an Inheritance among the Brethren of their Father. Yet withall there was afterwards a Caution added, to wit, that they might not marry out of their own Tribe, *Hence ſome conclude, that when a man died without Iſſue, and his Brother married his Widow, to raiſe up Seed unto his Brother, (whoſe Eſtate he inhetlted) his firſt Son in their Genealogies was reckoned to be the Son of him that died without Iſſue. So it was in this caſe. The firſt Sons of thoſe that married the Daughters of Zelophehad were accounted the Sons of Zelophehad, and ſo under his Name did inherit his Land.ſee Ch. 36.6. And upon this occaſion was the Law for ſucceſſion in Inheritances made and ordained.
Numb. 27. from 1. to 12.
SECT. LXXXIV.
GOd now ſignifies to Moſes that he ſhould die, and accordingly Commands him to go up to that Tract of the Mountains of Abarim, *See Ch. 33.47. Deut. 32.49. & 34.1.(which are in the Land of Moab over againſt Jerico) and on one of the higheſt of them called Nebo, whoſe top was called Piſgah, he ſhould ſee that good Land into which he might not enter; And when he had ſeen it, his Soul ſhould be gathered unto the Souls of his pious Anceſtors who died before him. For He and Aaron had rebelled againſt his Commandment, [ſee Ch. 20.12.] which was, that they ſhould by Faith ſanctifie *We ſanctifie the Lord, when we conceive aright of his Nature and Attributes, and when we ſpeak ſo reverently of Him, as to cauſe his Name to be praiſed and magnified among men.him in the eyes of the people at the Wilderneſs of Zin, but they ſanctified him not. Moſes humbly and earneſtly begs of the Lord that he might be permitted to go over and ſee that good Land, [Deut. 3.23, 25.] but the Lord was not pleaſed to grant his Requeſt: Humbly therefore ſubmitting to his holy Will, he now earneſtly prays to God, Who is the God of the Spirits of all fleſh, and not only the Creator, but the Searcher and Trier of men ſpirits, and knows what is in man, and can frame and faſhion mens ſpirits as he pleaſes, and give them Gifts and Graces requiſite for the Places he calls them unto, to appoint a Succeſſor to him that might, as a good Shepheard go out and in before the Flock. God, upon his prayer, appoints Joſhua to ſucceed him, a man in whom was the Spirit; that is, the Spirit of Wiſdom and underſtanding, the Spirit of Counſel and Might, the Spirit of Knowledge and the fear of the Lord. God Commands him therefore to lay his hands *The like Ceremony was afterwards uſed in the days of the Goſpel, when men were ſeparated and ſet apart to Preach the Goſpel, 1 Tim. 4.14.upon Joſhua, to intimate to Him, by this Ceremony, that the hand of God ſhould be upon him to defend and proſper him in all his ways, and that he would confer upon him a great meaſure of the Gifts of his Spirit anſwerable to the Dignity whereunto he had advanced Him, and accordingly 'tis ſaid, Deut. 34.9. That Joſhua the Son of Nun was full of Wiſdom, for Moſes had laid his hands on him. Moſes was alſo to ſet him before Eleazar and the Congregation, and to give him a Charge concerning what he was to do, and what to forbear in the adminiſtration of his Office. And Moſes was further commanded to put ſome of his own honour upon him; that is, admit him into ſome Partnerſhip of Authority and Dignity with himſelf, and ſo cauſe the people to give him that Honour that was due unto Moſes's Succeſſor, and the Judge Elect of Iſrael. And Moſes tells him further, That upon occaſion he ſhall preſent himſelf before Eleazar, that he may inquire of the Lord for him after the Judgment of Ʋrim; that is, putting on the Ephod to which the Pectoral *See Pharaphraſe on Exod. 28.30.was faſtened, wherein was the Ʋrim and Thummim. And at Eleazar's word, ſpeaking from the Lord, He and the people ſhall go out to War, or return from it, and ſo in all weighty Affairs (which were extraordinary) by his direction they ſhould govern themſelves. And Moſes did all theſe things which the Lord commanded him.
Numb. 27. from 12. to the end.
SECT. LXXXV.
THe Children of Iſrael having, as it ſeems, omitted their Sacrifices and ſolemn Feaſts, the moſt part of the 38 years laſt paſt, by reaſon of their travels, wherein the Sanctuary, the Alar, and other holy things were made up fit for removal from place to place; And the moſt part of the Generation from twenty years old and upward that had been muſtered in Sinai being now dead, [ſee Ch. 26.64.] The Lord hereupon cauſeth the Law of ſacrificing to be again here repeated, thereby intimating to them that when they came into the Land which he promiſed them, they muſt not any longer neglect his Ordinances, as they had done in the Wilderneſs, [ſee Deut. 12.8.] And therefore firſt in the general he charges them, that they be ſure to give Him all the Sacrifices and Offerings which he had at ſeveral times appointed them to offer. And then 2ly, He ſets down particularly what they were to offer. Firſt, For their daily Sacrifice, from verſ. 3. to 9. Secondly, For their weekly Sacrifice every Sabbath *The Sacrifices appointed for every Sabbath-day are full double to thoſe appointed for every day. And yet the daily Sacrifice, the continual Burnt-Offering, was not then to be omitted.day, from verſ. 9. to 10. Thirdly, For their monthly Sacrifice every new Moon, from 11. to 16. And fourthly, For their yearly Sacrifices. Firſt, At the Paſsover, from verſ. 16. to 26. 2ly, At Pentecoſt, from 26. to the end. 3ly, He mentions the Offering appointed at the Feaſt of Trumpets, Ch. 29. from 1. to 7. 4ly, The Offering on the day of Expiation, from 7. to 12. 5ly, On the eight days of the Feaſt of Tabernacles, from verſ. 12. to 39.
Numb. Ch. 28. whole Chapter.
Numb. Ch. 29. from 1. to 39.
SECT. LXXXVI.
BEſides thoſe ſet and ſolemn Sacrifices which God Himſelf had injoyned, there were other Sacrifices which were to be offered to the Lord, namely, ſuch as men voluntarily offered, or upon a particular Vow, Ch. 29. v. 39. And upon this occaſion (it ſeems) ſeveral Precepts concerning Vows were added, to ſhew who were neceſſarily obliged to perform their Vows, and who not. And Moſes made known theſe Laws to the Heads of the Tribes, becauſe they were the men that according to theſe Laws were to judge the people, and either to bind them to their Vows, or free them from them. Now Vows were either Obligatory, or reverſible, according to the condition of the perſon that made them. 1. If the Votary were a man of grown years, having power over himſelf, and had ſtrengthened his Vow with an Oath, he muſt not fail to perform what he had vowed and ſworn to do, and that without delay, [Deut. 23.21.] provided the thing in it ſelf were lawful and honeſt, otherwiſe not, as in the Caſe mentioned, Acts 23.21. 2. If the Votary be a young Woman, under the power of her Father; if her Father by his ſilence ſeemed to conſent to it (though in words he did not expreſly approve it) her Vow ſtandeth firm; But if he diſallow it, it is void, and the Lord will not impute it as a ſin to her, ſeeing her Father refuſeth to let her keep it. 3. If the Votary were a married Wife, her Husband had power either to ratifie or make void her Vow. 4. If the Votary were a Widow or a divorced Woman, her Vow muſt ſtand. And becauſe married Women might be apt to make large Vows what they would do if they came to be free again, and then being free might make light of performing their Vows, under pretenſe that thoſe Vows were made while there were under the power of their Husbands; To prevent that the Law does here direct that in caſe a Woman vowed in her Husbands houſe, if her Husband held his peace, then all her Vows ſhould ſtand, viz. after her Husband is dead, or after ſhe is made free by Divorce for every Vow, and every binding Oath to afflict the Soul, her Husband may eſtabliſh, or make void. But if any Husband having heard his Wives Vow, and not contradicted it, ſhall afterwards refuſe to let her perform it, he ſhall bear her Iniquity, and the Sin ſhall be imputed unto Him.
Numb. Ch. 30. whole Chapter.