Commentary on Deuteronomy, Commentary · Chapter 1
A COMMENTARY UPON THE Fifth Book of MOSES, CALLED DEUTERONOMY.
BY The Right Reverend Father in GOD, SYMON Lord Biſhop of ELY.
LONDON: Printed for Ri. Chiſwell at the Roſe and Crown in St. Paul's Churchyard. 1700.
A COMMENTARY UPON DEUTERONOMY.
Chapter I.THE Fifth Book of MOSES, CALLED DEUTERONOMY.
CHAP. I.
THIS Book had the Name of DEUTERONOMY given it by the Greeks, from the principal Scope and Deſign of it; which was to repeat unto the Iſraelites, before he left them, the chief Laws of God, which had been given them: that they who were not then born when they were firſt delivered, or were uncapable to underſtand them, or had not ſufficiently regarded them, might be inſtructed in them, and awakned to attend to them. See v. 1. & 5. In order to this he premiſes a ſhort Narrative, of what had befaln them ſince they came from Mount Sinai, unto this time; in the three firſt Chapters: And then in the fourth urges them by a moſt pathetical Exhortation, to the obſervance of thoſe Laws, which he had taught them; eſpecially the Ten Commandments, with which he begins the fifth Chapter. Where he makes a ſolemn Rehearſal of the Covenant God made with them in Horeb; and what immediately followed upon the delivery of the Law by God himſelf, from Mount Sinai. And then, having earneſtly preſſed the obſervation of the first Commandment, in the former part of the ſixth Chapter; and in the latter part of it, and in ſeveral Chapters that follow (to the end of the eleventh) reminded them of a great many things which God had done for them, and given them ſeveral Cautions, leſt they let them ſlip out of their Minds, and uſed many Arguments from ſeveral Topicks (as we call them) to move them to be obedient to all the other Commandments: he proceeds in the twelfth Chapter, and ſo forward to the twenty eighth, to remember them of a great many other Laws beſides the Ten Commandments, which he had delivered to them. Some of which he explains; others he inforces with further Reaſons; and in ſeveral places adds new Laws, for the greater Security of the whole, (particularly, he orders the writing of God's Law upon Stones, when they came into the Land of Canaan, Chapter XXVII.) And then pronounces thoſe Promiſes, which God had made to the Obedient, and his Threatnings to the Diſobedient; more largely, and with greater force, then he had done in the XXVIth of Leviticus. After which he again remembers them of ſeveral wonderful Works of God for them, (Chapter XXIX.) and renews the Covenant between God and them; uſing ſeveral Arguments to perſwade them to a dutiful obſervance of God's Law: Which he commands (Chapter XXXI.) to be read to all the People, in the concluſion of every Seventh Year; that none might pretend ignorance of it. And then concludes all with a moſt admirable Song, which he orders every one to learn; and with a Bleſſing upon the Twelve Tribes.
All this was done in the two laſt Months, of the laſt Year of Moſes his life. But not all at once; as plainly appears by ſeveral parts of the Book: in which he writes what he delivered to them, at ſeveral times. Which is the reaſon of the Repetition of the very ſame thing, over and over again: that he might make it ſink into their Minds, by being often inculcated. Some have been ſo fooliſh, as to make this an Objection againſt this Book being compoſed by Moſes. But it ſhows their great ignorance; all wiſe Men having ever judged it neceſſary to ſay foreign, the very ſame things, concerning the ſame things; that they might be thoroughly underſtood, and fixed in the memory of their Auditors, and ſetled in their Hearts and Affections. Particularly Epictetus (as David Chytraeus long ago obſerved) delivered this as a profitable Rule in all Studies; foreign. This must be known, as a certain Truth, that it is not eaſie for a Man to attain the ſolid knowledge of any thing, unleſs he both read and hear the ſame things every day; and alſo ſet himſelf to the practice of them. This Courſe Moſes took with the Children of Iſrael: ſpending every day, it is likely, of the latter end of his life, in calling to their mind, again and again, what he had taught them; and the reaſon they had to do accordingly.
Verſe 1. THeſe be the words.] This Book contains the words
Verſe 1 Which Moſes ſpake unto all Iſrael.] All the People could not hear what he ſaid, but he ordered the Elders and Heads of the ſeveral Tribes, to communicate to the whole Congregation what he delivered to them, in the Audience of many of the People who were aſſembled with them. Thus theſe words are commonly underſtood. But conſidering the great weight of what is here ſaid, I rather think that Moſes himſelf, at ſeveral times, ſpake what here follows, in the Ears of the People. See V. 1.
On this ſide Jordan.] The Vulgar Latin having tranſlated the Hebrew words [beeber] on the other ſide Jordan, it hath furniſhed ſome ill diſpoſed Minds with an Argument, that Moſes was not the Author of this Book: For he that wrote plainly ſhows that he was in Canaan, when he wrote it. But a very little conſideration would have prevented this frivolous Objection; there being nothing more certain, than that the Hebrew words ſignifie indifferently, either one ſide or the other; and may be literally tranſlated, in the paſſage over Jordan, or as they were about to paſs over it; as Huetius obſerves and proves by plain Examples, that the Hebrews have no other word to expreſs their mind, when they would ſay either on this ſide or beyond. See Demonſtr. Evang. Propoſ. IV. Cap. XIV. To which another learned Writer ſince him (Hermannus Witſius, Lib. I. Miſcel. Sacr. Cap. XIV.) hath added ſeveral other places which evidently ſhow that beeber is a word, that indifferently belongs to either ſide of any place, (See 1 Sam. XIV. 40.) and muſt be determined, by the Matter in hand, to which it is to be applied. And here undoubtedly it is to be rendered on this ſide Jordan. See III. 8.
In the Wilderneſs in the Plain.] In the Plain of Moab, where they had remained a long while; as appears from the foregoing Book, XXII Numb. 1. XXVI. 3, 63. XXXI. 12. XXXIII. 48, 49. XXXV. 1. XXXVI. 13.
Over against the Red Sea.] There is no word in the Hebrew Text for Sea; and therefore the Marginal Tranſlation is to be preferred, which is, over against Suph: which was a place in the Country of Moab, (See XXI Numb. 14.) over againſt which they now lay encamped; but were ſo far diſtant from the Red Sea, that there can be no reſpect to it here.
Between Paran.] He doth not mean the Wilderneſs of Paran, frequently mentioned in the foregoing Book (for that was as remote from hence, as the Red Sea) but ſome place in the Country of Moab; as Zuph was, and the reſt of the places which here follow.
And Tophel, and Laban, and Hazeroth, and Dizabah.] There was a place called Hazeroth, where they had encamped a long time ago, XI Numb. 35. XXXIII. 17. but it was in another Wilderneſs far from this place, as appears by the account Moſes gives of their Removals from that place to this where they now lay, XXXIII Numb. 17, 48, 49. And therefore I take this, and the other three places here mentioned, to have been frontier Towns in the Country of Moab, which lay upon the borders of this Plain. The laſt of which, Dizabah, is tranſlated by the LXX. and the Vulgar, as if it ſignified a place where there were Mines of Gold.
Onkelos and the Hieruſalem Targum, who take Suph to ſignifie the Red Sea, and Paran for the Wilderneſs through which they had come many years ago, &c. are forced to add ſeveral words to make out the ſenſe of this Verſe, in this manner; Theſe be the words which Moſes ſpake unto all Iſrael on this ſide Jordan, &c. reproving them becauſe they ſinned in the Deſert, and provoked God in the Plain over against the Red Sea; and murmured in Paran, about Manna; and at Hazeroth for Fleſh, &c. And ſo they proceed to mention other Sins committed in other places; but not in theſe here named: which they force from their natural ſenſe, to comply with this Conceit.
Verſe 2 Ver. 2. There are eleven days journey from Horeb, &c.] Or eleven days (we were a coming) from Horeb, by the way of Mount Seir, unto Kadeſh-Barnea. Which cannot be underſtood of the whole time they ſpent between theſe two places, but only of the time they ſpent in travelling: For they ſtayed a Month at Kibroth-Hattaavah, and a Week more at Hazeroth, XI Numb. 21. XII. 15, 16. before they came to Kadeſh-Barnea. This he repreſents to them, to make them ſenſible, they had been kept in the Wilderneſs ſo many years, as had paſſed ſince they came out of Egypt; not becauſe it was a long way to Canaan, but for the reaſon mentioned in the XIVth of Numbers. For from Horeb (whither he order'd them to go, when they came out of Egypt) they came in eleven days, and took no long Journeys, to the borders of the Land of Canaan; where Kadeſh-Barnea lay. So Maimonides; the way was plain and known between Horeb (whither God brought them on purpoſe to ſerve him) and Kadeſh: which was the beginning of an habitable Country; according to what he ſaith XX Numb. 16. See More Nevochim P. III. Cap. L. See XIII Numb. 26.
By the way of Mount Seir.] The Country of the Edomites. Chapt. II. v. 12.
Ʋnto Kadeſh-Barnea.] How they were ordered to come hither, and what they did here, he relates, v. 6, 19. and ſo proceeds to give an account of ſeveral remarkable things, which befell them, unto the time when he wrote theſe things; which he ſets down in the next Verſe.
Ver. 3. And it came to paſs in the fortieth year.] Verſe 3 After they came out of Egypt.
In the eleventh month, on the firſt day of the month.] In the firſt Month of this fortieth Year, they came into the Wilderneſs of Zin, unto another Kadeſh, XX Numb. 1. From whence they removed to Mount Hor; where Aaron died on the firſt Day of the fifth Month of this Year. See there v. 28. Where it appears v. 29. they mourned for him thirty days: that is, till the beginning of the ſixth Month. In which they fought with King Arad, XXI Numb. and from Mount Hor travelled from place to place (as we read there, and XXXIII Numb.) till they came to theſe Plains of Moab. In which Journeys, and in the reſt of the Tranſactions, mentioned in the latter end of the Book of Numbers, they ſpent the other five Months of this Year; as I have obſerved in their proper places. And now began the eleventh Month, when Moſes, being to leave the World before the end of this Year, ſpake all that follows in this Book. And this Speech (which he begins v. 6. and continues to the fortieth Verſe of the fourth Chapter) the great Primate of Ireland thinks, he made to the People on the twentieth of February, and on the Sabbath-day: as the Reader may find in his Annals.
That Moſes ſpake unto the Children of Iſrael, according unto all that the LORD had given him in Commandment unto them.] Made a Rehearſal of all that, at ſeveral times, he had received from the LORD, and delivered unto them.
Ver. 4. After he had ſlain Sihon the King of the Amorites, Verſe 4 which dwelt at Heſhbon.] About five Months ago: for it was after Aaron's death, which was the firſt Day of the fifth Month, XXXIII Numb. 38. and they mourned for him all that Month. See XXI Numb. 21, &c.
And Og the King of Baſhan, which dwelt at Aſtaroth.] This was a City in the Country of Baſhan, (XIII Joſh. 31.) and a City it was of very great Antiquity, as appears from XIV Gen. 5. See there. From whence ſome think the famous Goddeſs Aſtarte had her Name, being here worſhipped. But whether that Goddeſs took her Name from this City, or the City from the Goddeſs, is not certain; as Mr. Selden obſerves in his Syntagma II. de Diis Syris, cap. 2. But that the Heathen Deities were wont to have their Names from the Groves, Mountains, Cities, and Caves, where they were worſhipped, is as certain; as it is uncertain from whence Aſtarte, or Aſtoreth (as the Scripture Name is) was ſo called.
In Edrei.] His Royal Palace was at Aſtaroth, (as Sihon's was at Heſhbon) but he was ſlain in Edrei, XXI Numb. 33.
Verſe 5 Ver. 5. On this ſide Jordan, in the Land of Moab.] In the Plains of Moab; before they paſſed over Jordan. See v. 1.
Began Moſes to declare this Law, ſaying.] To call to remembrance that which any one had forgotten; and to explain that which any one did not underſtand. So Maimonides expounds theſe words in Seder Zeraim. In the end of the fortieth Year, in the beginning of the Month Shebat, Moſes called the People together, ſaying; The time of my Death draws near, if any one therefore hath forgot any thing that I have delivered, let him come and receive it; or if any thing ſeem dubious, let him come that I may explain it. And ſo they ſay in Siphri, If any one have forgotten any Conſtitution, let him come and hear it the ſecond time; if he need to have any thing unfolded, let him come and hear the Explication of it. For which he quotes this Verſe; and ſays that Moſes ſpent all his time in this, from the beginning of the Month Shebat, to the ſeventh day of Adar. And what he now ſaid was likely to be the more regarded, becauſe theſe were, in a manner, his dying words; for he lived but till the ſeventh day of the next Month: and ſeems to have compoſed this Book as a Compendium of his whole Law, for the familiar uſe of the Children of Iſrael: from whence it is called Deuteronomy, i. e. a ſecond Law. See Huetius in his Demonſtr. Evang. Propoſ. IV. Cap. 1.
Ver. 6. The LORD our God ſpake unto us in Horeb, Verſe 6 ſaying.] X Numb. 13.
Ye have dwelt long enough in this Mount.] From the third Month of the firſt Year (XIX Exod. 1.) to the twentieth day of the ſecond Year after they came out of Egypt, (X Numb. 11.) they ſtayed at Mount Sinai, which is the ſame with Horeb: they being only two tops of the ſame Mountain; one of them ſomething higher than the other, as they are deſcribed by thoſe who have taken a view of them. For Moſes was twice with God, for the ſpace of Forty days in in this Mount: and here the Tabernacle, and all things belonging to it were made, according to the Orders he there received; and then was erected and conſecrated; and the People all numbred and diſpoſed under their ſeveral Standards, to march in ſuch order as God appointed, II Numb. 3, 10, 17, &c. X. 14, 15, &c.
Verſe 7 Ver. 7. Turn you.] From this Mountain.
And take your Journey.] Reſume your Journey, which you have ſo long intermitted.
And go to the Mount of the Amorites.] A Mount on the South part of Canaan, inhabited by the Amorites, together with ſome Canaanites and Amalekites, XIV Numb. 25, 43, 45. But the principal Poſſeſſors of it were Amorites, as is expreſſed more than once in this Chapter, v. 19, 20, 44. This is the Mountain to which Moſes bid the Spies go up, XIII Numb. 17. and ſo they did v. 22.
And unto all the places nigh thereunto.] And ſo paſs into all the neighbouring Country, which lies near it.
In the Plain, in the Hills, and in the Vale.] This is a Deſcription of the Country nigh unto this Mountain: ſome of which was Champion (as we ſpeak) and other parts of it conſiſted of Hills and Dales.
And in the South, and by the Sea-ſide, to the Land of the Canaanites, and unto Lebanon, and unto the great River the river Euphrates.] And ſo go into all the reſt of the Land of Canaan: the ſeveral quarters of which he here ſets forth. The Southern part lying toward this Mountain; the Weſtern upon the Sea, (where the People properly called Canaanites dwelt) the Northern toward Lebanon; and the Eaſtern towards the River Euphrates. Which by other Authors, as well as Moſes, is called the great River. So Callimachus in his Hymn to Apollo, v. 103. foreign— The great Flood of the Aſſyrian River: which the Scholiast obſerves is meant of Euphrates. And Lucan
—cum Tigride magnus
Euphrates—
L. III. v. 253.
Ver. 8. Behold, I have ſet the Land.] In the Hebrew, Verſe 8 Given the Land: i. e. beſtowed it upon you, and am ready to bring you into the poſſeſſion of it.
Before you.] That every one of you may have his ſhare of it. Or, that you may go whether you pleaſe, and ſettle your ſelves in it, XIII Gen. 9. XXXIV. 10.
Go in and poſſeſs the Land.] Therefore make no longer ſtay here in the Wilderneſs; but go and take poſſeſſion of my Gift.
Which the LORD ſware unto yuor Fathers, Abraham, Iſaac, and Jacob, &c.] XV Gen. 18. XVII. 7, 8. XXVI. 3. XXVIII. 13.
Ver. 9. And I ſpake unto you at that time, ſaying;] Verſe 9 About the time of their coming to Horeb, or Mount Sinai. For the Story of Jethro, unto which this relates, preceded that immediately, XVIII Exod. Many great Men place it after the giving of the Law: Of which ſee Selden L. II. de Synedr. Cap. 2. N. IV.
I am not able to bear you alone.] We do not read, before now, that Moſes ſpake thus to the People. But Jethro ſpake in this manner to him, XVIII Exod. 18. and gave him advice to take ſome others to his aſſiſtance, v. 21. which advice he followed, v. 24. And then ſpake to the People what Jethro had ſaid to him; and enlarged upon it in the words we read here, in the following Verſes: where he gives them the reaſon why he could not perform the Office of a Judge alone.
Ver. 10. The LORD your God hath multiplied you, Verſe 10 and, behold, ye are this day, as the Stars of Heaven for multitude.] Increaſed unto a greater number then can eaſily be told.
Verſe 11 Ver. 11. The LORD God of your Fathers make you a thouſand times ſo many as you are.] As if he had ſaid, I am not troubled at your vaſt increaſe; but bleſs God for it: and beſeech him to make you a thouſand times more numerous, then at preſent you are.
And bleſs you, as he hath promiſed you.] In the Promiſe often repeated to their Fathers, XII Gen. 2. XV. 5. XVII. 5, 6. XVIII. 18. XXII. 17. XXVI. 4. XXVIII. 14.
Verſe 12 Ver. 12. How can I my ſelf alone bear your cumbrance, and your burden, and your ſtrife?] But how is it poſſible for one Man alone to undergo the labour of hearing all the Complaints of ſuch a Multitude; and of remedying all their Grievances, and determining all their Controverſies? So the laſt word ſignifies, Suits at Law (as we ſpeak) as the two former ſignifie other Differences; which aroſe between one Man and another, about ſuch things as are mentioned in the XXI, XXII, and XXIII Chapters of EXODUS. The firſt word which we tranſlate cumbrance, ſignifies tedioſam litigantium ſerram (as Hottinger interprets it in his Smegna Orientale, Lib. I. Cap. 6.) the tedious Pleadings of thoſe that manage Cauſes before a Judge; by Bills and Anſwers (ſuppoſe) and Rejoynders, &c.
Verſe 13 Ver. 13. Take ye.] In the Hebrew it is, Give ye, i. e. preſent unto me ſuch Perſons as you think fit, according to the following Characters.
Wiſe men and underſtanding, and known among your Tribes. Men of known Wiſdom, Prudence, and Integrity; skilful in Divine and Humane Laws. See XVIII Exod. 21. Some take Wiſe men to ſignifie ſuch as knew much; and underſtanding ſuch as had prudence to make uſe of their knowledge, being Men of Experience: and they were to be noted for both theſe; otherwiſe the People would not have reverenced them.
Ver. 14. And ye anſwered me and ſaid, The thing Verſe 14 which thou haſt ſpoken is good for us to do.] This Conſent of the People is not recorded before: but ſufficiently implied in their Submiſſion to this Regulation, mentioned XVIII Exod. 26.
Ver. 15. So I took the chief of your Tribes, wiſe men Verſe 15 and known.] From among thoſe Men that they preſented to him, he took, I ſuppoſe, ſuch Perſons among the chief of their Tribes, as were endowed with the Qualities here named, and were known by all ſo to be. For obſcure Perſons, either for Birth, or Experience in Affairs, would have been contemned: and therefore he choſe the nobleſt of thoſe that were preſented to him, (called here the chief of their Tribes) if they were no leſs worthy than others. For ſome ſuch no doubt there were among their great Men, as might be thought fit for this high Employment. And they were the fitter, becauſe being Men of Quality (as we ſpeak) they were leſs liable to be corrupted by Bribery. From which Moſes took care all Judges ſhould be ſo free, that he expreſly requires they ſhould be Men, hating Covetouſneſs, XVIII Exod. 21. And Solon did not forget to make this a part of the Oath, which every Judge in Athens took, (which is mentioned at large by Demoſthenes in his Oration againſt Timocrates) foreign, &c. I will receive no Gift upon the account of my Sentence; neither I my ſelf, nor any body elſe for me; nor others with my knowledge, by any artifice or device whatſoever.
And made them Heads over you.] Set them to govern and rule the People, (as it is expreſſed v. 13.) by deciding all Cauſes which were brought before them; as far as they were able to underſtand them.
Captains over thouſands, and Captains over hundreds, and Captains over fifties, and Captains over tens.] It is a queſtion, whether they were Commanders over ſo many Families, or Perſons; as I obſerved upon XVIII Exod. 25. Hermannus Conringius thinks they were Rulers (as the word ſignifies) over ſo many Fathers of Families, underſtanding by a Family, that which we now call an Houſhold, De Republ. Hebraeorum, Sect. XVIII.
And Officers among your Tribes.] The ſame great Man, in the XXVIth Section of the ſame Book, takes Schotrim to have been Judges, as well as the reſt. His great reaſon is, becauſe the Seventy Elders were ordered to be choſen out of them, among others, XI Numb. 16. Now it is altogether improbable, he thinks, that ſuch a Prophetical Colledge as that was, ſhould be choſen out of ſuch mean Officers, as the Hebrew Doctors make theſe Schotrim to have been. But ſee what I have noted upon V Exod. 14. and XI Numb. 16. And let me here add, that if they were Judges (and not Attendants upon them) they were very mean ones, being put below the Rulers of ten. But howſoever this be, it is certain ſome of theſe Judges had greater Authority then others, being intruſted with a larger Juriſdiction: and its likely, greater Abilities were required in thoſe over thouſands, than in thoſe over tens. As in the great Sanhedrim afterwards, the Jews make more things neceſſary to qualifie Men for a Place in it, then were requiſite for thoſe in lower Courts. Where no Man could ſit (much leſs in the higheſt) unleſs theſe ſeven things were remarkable in him, (as Maimonides ſaith Halacah Sanhedrim, Cap. IV. Sect. 7.) Wiſdom, Humility, the Fear of God, Contempt of Riches, Love of Truth, a good Fame; and he was beloved alſo of others.
Ver. 16. And I charged your Judges at that time, Verſe 16 ſaying.] As the quality of their Perſons, and their Endowments made them conſiderable, ſo they were dignified with the honourable Name of Schofetim: and were alſo called Elders, which had been, a long time, a Title of Honour among the Jews, and in other Nations.
Hear the Cauſes between your Brethren.] This was a neceſſary quality in a good Judge, to give Audience to every one that brought a Cauſe before him; and not to delay any Man. But the Jews infer from theſe words, that it was not lawful to hear any Man, when his Adverſary was abſent; but both Parties were to be there preſent. And they were alſo to be heard ſpeak for themſelves, if they pleaſed: Which was part of the forenamed Oath which Solon ordered all the Athenian Judges to take, foreign, I will hear the Accuſer and the Defender, both alike.
And judge righteouſly.] The next thing required of a Judge, was to be upright and impartial: not conſidering what the Man was, but his Cauſe. This is implied in the following words.
Between every Man and his Brother.] i. e. Between one Iſraelite and another.
And the Stranger that is with you.] i. e. Between an Iſraelite and a Proſelyte: whether he were received into the Covenant by Circumciſion, or not. For of this latter ſort there were, no doubt, a great number, amongſt that mixt multitude, who came with them out of Egypt, XII Exod. 38. And while they were in the Wilderneſs, there was not a diſtinct Court for Iſraelites, and Proſelytes: but their Cauſes were tried in one and the ſame, as Mr. Selden obſerves, Lib. II. de Synedris Cap. III. N. 1.
Verſe 17 Ver. 17. And ye ſhall not reſpect Perſons in Judgment.] Not be ſwayed by particular Affection, or Intereſt: but judge ſincerely, without reſpect to Relation, or any Benefit or Injury received.
Ye ſhall hear the ſmall as well as the great.] Be equally diſpoſed patiently to attend to the Cauſe of a poor Man, as of a great: and to do him as ſpeedy and impartial Juſtice. See XIX Lev. 15. And here the Hebrew Doctors tell us, of ſome ſingular Practices in their Courts, to preſerve the diſpenſation of exact Juſtice. For if one of the contending Parties came into them richly clothed, and the other poorly, they would not hear them till both were clothed alike. Nor would they ſuffer one of them to ſit, and the other ſtand: but both of them either ſat, or ſtood. And if they ſat, one of them was not permitted to ſit higher than the other: but they ſat by each others ſide, &c. See Selden Lib. II. de Synedr. Cap. XIII. N. 10.
Ye ſhall not be afraid of the face of Men.] Courage and undaunted Reſolution is another neceſſary qualification in a Judge: who muſt not be over-awed by what any Man can do unto him; but remember as) it here follows) that he is in God's place.
For the judgment is Gods.] God gave them their Commiſſion by Moſes; ſo that they were his Miniſters, and acted by his Authority: and therefore might be confident he would defend them in the diſcharge of their Office. This ſhows that though Moſes alone acted by immediate Authority from God, yet theſe alſo being conſtituted by him, were to be lookt upon as pronouncing Sentence in his Name; who, after a peculiar manner, was the King, and Supreme Governour of the People of Iſrael.
And the Cauſe which is too hard for you, bring it unto me, and I will hear it.] Another quality, is Humility; in not adventuring to judge of Things above their reach. Some think there were certain Cauſes reſerved to the cognizance of Moſes, (as I obſerved upon XVIII Exod. 12.) but the contrary appears by theſe words, that all manner of Cauſes were brought before theſe Judges: and they, not the People, brought ſuch Cauſes before Moſes, as they found too hard for them to determine. So that they, not the Perſon whoſe Cauſe it was, judged of the difficulty of the Cauſe. See Selden Lib. I. de Synedris, Cap. XVI.
Ver. 18. And I commanded you at that time, all Verſe 18 the things that ye ſhould do.] As he rightly informed their Judges; ſo he inſtructed the People alſo in their Duty, before they went from Horeb: by delivering to them the judgments which God commanded him to ſet before them, XXI Exod. 1. contained in that and in the two following Chapters; whereby both they and their Judges were to govern themſelves.
Ver. 19. And when we departed from Horeb.] See Verſe 19 X Numb. 2.
We went through all that great and terrible Wilderneſs.] It may well be called great, becauſe it extended a great way. For after three days Journey (X Numb. 12.) they ſettled at Kibroth-hattaavah; which was in this Wilderneſs of Paran. From whence they went to Hazeroth, which is ſtill ſaid to be in this Wilderneſs, XI Numb. 35. And when they went from thence, they were in the ſame Wilderneſs, XII. 16. where Kadeſh was, XIII. 26. and ſee XXXIII. 19. And this Wilderneſs was very terrible, or dreadful; becauſe there were no Inhabitants in it, but wild Beaſts.
Which you ſaw by the way of the Mountain of the Amorites.] All the way you went towards that Mountain. See v. 7.
As the LORD our God commanded us.] According to the direction which God gave them, by the motion of the Cloud that went before them.
And we came to Kadeſh-Barnea.] Where they reſted at the foot of that Mountain, in the Wilderneſs of Paran, XIII. Numb. 2, 26.
Verſe 20 Ver. 20. And I ſaid unto you, ye are come to the Mountain of the Amorites, which the LORD our God doth give unto us.] For this was part of the Country, which God beſtowed upon them, for their Poſſeſſion; as appears from XXXIV Numb. 4. Where Kadeſh-Barnea is mentioned as a frontier Place in their South-border. And indeed the Amorites, whereſover they found them, were to be expelled: as they had already diſpoſſeſſed them of the whole Kingdom of Sihon, who was King of the Amorites, XXI Numb. 21, 25, 26.
Ver. 21. Behold, the LORD thy God hath ſet the Land before thee.] All the Country beyond this Mountain, v. 8.
Go up.] For there was a great aſcent to it, XIII Verſe 21 Numb. 17.
And poſſeſs it.] Enter upon the Poſſeſſion of it.
As the LORD God of thy Fathers hath ſaid unto thee.] According to the Promiſe made by God long ago, to Abraham, Iſaac, and Jacob, (See v. 8.) which he is now ready to perform.
Fear not, neither be diſcouraged.] Do not dread either their number, or their ſtrength: but truſt in the LORD (whoſe Name he repeats four times, in theſe three Verſes) that he will make good his word.
Ver. 22. And ye came near unto me every one of you.] Verſe 22 The Heads of every Tribe, in the name of the whole Congregation; whoſe deſire this was.
And ſaid, we will ſend Men before us.] Some ſelect Perſons.
And they ſhall ſearch out the Land.] Give us an account how it lies, and what kind of Country it is.
And bring us word again by what way we ſhall go up.] Inform us which way to direct our march into it.
And into what Cities we ſhall come.] What Cities we ſhall firſt attack, to make our way the clearer into the Country. Moſes alſo charges the Men that went to ſearch the Land, with many other Enquiries, (XIII Numb. 18, 19, 20.) that the People might receive the fulleſt ſatisfaction.
Ver. 23. And the ſaying pleaſed me well.] He thought Verſe 23 this a reaſonable motion, proceeding only from a prudent Caution: whereas, in truth, they were timorous and diſtruſtful of God's promiſe.
And I took twelve Men of you, one of a Tribe.] That every body might be ſatisfied, when they heard the report of their Brethren, XIII Numb. 2, 3, 4. &c. and God directed him ſo to do, as we read there.
Verſe 24 Ver. 24. And they turned.] From Kadeſh-Barnea.
And went up into the Mountain.] XIII Numb. 17, 21.
And came unto the Valley of Eſchol.] It appears by the relation XIII Numb. 21, 22, 23. that this was the laſt place, unto which they came when they had ended their ſearch.
And ſearched it out.] After they had gone through all the quarters of the Country.
Verſe 25 Ver. 25. And they took of the fruit of the Land, in their hands, and brought it down unto us.] Both Grapes, Pomegranates, and Figgs, XIII Numb. 23.
And brought us word again, and ſaid, It is a good Land which the LORD our God doth give us.] So they all ſaid unanimouſly, and brought along with them a demonſtration of it, XIII Numb. 27. only they added, that they were not able to deal with the Inhabitants of it.
Verſe 26 Ver. 26. Notwithſtanding ye would not go up, but rebelled against the Commandment of the LORD your God.] Who bad you go up, and not be afraid, v. 8, 21. Which was the greater ſin; becauſe he had not only brought them to the Borders of the Land, but convinced them that he had not deluded them with fair Promiſes of a better Country, than really it was. For they all ſaw the goodly Fruit which it produced; and ought therefore to have believed he would fulfil his word, and give them the poſſeſſion of it.
Verſe 27 Ver. 27. And ye murmured in your Tents.] After great Lamentations for a whole Night together, XIV Numb. 1.
And ſaid, becauſe the LORD hated us, he hath brought us forth out of the Land of Egypt.] Unto which therefore they deſired and conſpired to return, XIV Numb. 4.
To deliver us into the hand of the Amorites to deſtroy us.] Nothing can be more pernitious (as Grotius here obſerves) than a perſwaſion that God doth not love us; but hath a deſign upon us, to deſtroy us.
Ver. 28. Whither ſhall we go up?] Moſes, I ſuppoſe, Verſe 28 ſtill preſſed them to go up and take poſſeſſion of the Land: to which they give him this ſnappiſh Anſwer.
Our Brethren have diſcouraged our hearts.] The Men that you your ſelf ſent to ſearch the Land, have diſpirited us by the Report they have brought us. Which would not have had that effect upon them, if they had minded one part of it, as much as the other; and calmly conſidered what Caleb and Joſhua ſaid: who made no doubt of Succeſs.
Saying, The People is greater and taller than we.] More numerous; and of far greater ſtature and ſtrength, XIII Numb. 28.33.
The Cities are great, and walled up to Heaven.] The Spies only told them that ther Cities were walled, and very great, XIII Numb. 28. but their fear and confuſion of Thoughts, augmented the danger of attempting the Conqueſt of them. Yet Moſes himſelf thinks good afterwards to uſe the ſame hyperbole, IX. 1. which is common in the beſt Authors. For thus Homer in Odyſſ. E. v. 239. ſpeaks of a Firr-tree as high as Heaven; i. e. exceeding tall: —foreign. Many other Inſtances may be ſeen in Bochartus his Phaleg. Lib. I. Cap. XIII.
And Moreover, we have ſeen the Sons of the Anakims there.] See XIII Numb. 28.33. Conſt. L'Empereur will rather have it tranſlated the Sons of the Giants, as the LXX. and Onkelos take it. Yet he acknowledges that Anak ſeems to have been the firſt Parent and Propagator of the Race of Giants after the Flood: and therefore it may be properly tranſlated, as we do. See Annot. in Itiner. Benjamini Tudelenſis, p. 136.
Verſe 29 Ver. 29. Then I ſaid unto you.] Moſes here at large relates, what he ſaid unto their Fathers, upon this occaſion; which he doth not mention in the Book of NUMBERS, (where we read only of his falling down before God) that he might awaken this Generation, to a greater confidence in God, and a dread of his Judgment.
Dread not, nor be afraid of them.] Do not conſider ſo much how ſtrong they are; as how powerful the LORD your God is, who hath promiſed you this good Land.
Verſe 30 Ver. 30. The LORD your God, which goeth before you.] In a glorious Pillar of Cloud and Fire.
He ſhall fight for you.] As he had done hitherto, XIV Exod. 14. XVII. 8, &c.
According to all that he did for you in Egypt before your eyes.] Why ſhould you think he is leſs able to bring you into Canaan, than he was to redeem you from Egypt; where you were oppreſſed by very powerful Enemies?
Verſe 31 Ver. 31. And in the Wilderneſs.] Ever ſince they came from thence through the Wilderneſs of the Red-Sea, XIII Exod. 18. and the Wilderneſs of Sin, XVI Exod. 1. and the Wilderneſs of Sinai, XIX Exod. 1, 2. and then through that terrible Wilderneſs of Paran. See above v. 19.
Where thou hast ſeen how the LORD thy God bare thee, as a Man doth bear his Son.] The long Experience they had had of his tender care over them, (which was as indulgent as that of a kind Father towards his only Son, when he is a Child, whom he carries in his Arms) ſhould have made them confident of his gracious Providence for the future.
In all the way that ye went, until ye came to this place.] He made proviſion for them in the moſt deſolate places: bringing them Water out of a Rock; ſending Bread down to them from Heaven; defending them from wild Beaſts, and from their fiercer Enemies, &c.
Ver. 32. Yet in this thing ye did not believe the Verſe 32 LORD your God.] He could not prevail with them to truſt God; and go up, as he commanded, in his Power and Might to poſſeſs the Land. Nor could all that Caleb and Joſhua ſaid, at all move them, XIV Numb. 7, 8, 9.
Ver. 33. Who went in the way before you.] Never Verſe 33 failed conſtantly to direct and guide you in your Journeys, XIII Exod. 22.
To ſearch you out a place to pitch your Tents in.] But always markt out your Encampments, where they ſhould be, X Numb. 17.
In fire by night, to ſhew you by what way you ſhould go, and in a cloud by day.] That they might be able to travel by Night, as well as by Day: which was moſt convenient in Summer time, when the Sun was very ſcorching in a Wilderneſs, where there was no ſhelter, XIII Exod. 21. X Numb. 16, 21.
Ver. 34. And the LORD heard the voice of your words.] They not only diſtruſted God, (v 32.) but murmured againſt their Leaders, and againſt God, in Verſe 34 a mutinous manner; conſulting to return into Egypt, XIV Numb. 1, 2, 3, 4. And moreover ſpake of ſtoning Caleb and Joſhua for their good Advice, v. 10.
And was wroth, and ſware, ſaying.] Which ſo provoked the Divine Majeſty, that he irrevocably determined what follows; confirming it with an Oath, XIV Numb. 21.
Verſe 35 Ver. 35. Surely there ſhall not one of theſe Men of this evil Generation, ſee that good Land, &c.] See XIV Numb. 21, 28, 29.
Verſe 36 Ver. 36. Save Caleb the Son of Jephunneh.] And Joſhua the Son of Nun. See XIV. 24, 30. and ſee below v. 38.
He ſhall ſee it, and to him will I give the Land that he hath trodden upon, &c.] This was as exactly fulfilled, as their diſinheriting was, XIV Joſh. 9, 12. Where the particular Portion of Land is mentioned, which God promiſed to him, and which Joſhua gave him in the Mountain where the Anakims dwelt. For ſuch was the wonderful Faith and Courage of Caleb, that he doubted not to diſpoſſeſs thoſe, whom the reſt of the Iſraelites dreaded as invincible.
Verſe 37 Ver. 37. Alſo the LORD was angry with me.] Not at that time, but afterwards; when they came into the Wilderneſs of Zin; to another Kadeſh, XX Numb. 1, 12.
For your ſakes.] By occaſion of their freſh diſcontents, and mutinous upbraidings of him, (XX Numb. 2, 3, 4.) which provoked him ſo, that he ſpake unadviſedly with his Lips, as the Pſalmist obſerves, CVI Pſal. 31, 32. This was an high aggravation of their guilt; that they not only undid themſelves, but brought great Diſpleaſure upon their worthy Leader and Governour: whom they wearied with their Tumults and Rebellions. Or the meaning may be (which doth not much differ from the account now given) that they murmuring, in a tumultuous manner, when they ſaw the Water did not flow out of the Rock at the firſt ſtroke, he himſelf alſo was put into ſuch a Commotion, that he began to doubt, and ſay God would do nothing for ſuch a rebellious People; though he had declared he would. If this be true, he ſoon recovered himſelf, and ſmote the Rock again, in confidence God would be as good as his word. But God was ſo angry at the words he had ſpoken, that he ſo far puniſhed him for them, as to deny him entrance into Canaan.
Saying, Thou ſhalt not go in thither.] Which threatning is renewed a little before his death, XXVII Numb. 13, 14. and he could not get repealed by any Entreaties, as we read in this Book, III. 26.
Ver. 38. But Joſhua the Son of Nun, which ſtandeth Verſe 38 before thee.] i. e. Waits upon thee.
He ſhall go in thither.] So God promiſed when he, as well as Caleb, indeavoured to put Courage into the People to go and poſſeſs the Land, XIV Numb. 6, 7, &c. 30.
Incourage him, for he ſhall cauſe Iſrael to inherit it.] Not only go thither, and have his Portion there, but be the Captain of Iſrael, and conquer the Land for them, and divide it among them. This intimates as if Joſhua was afraid, he might be excluded as well as his Maſter; being extreamly troubled, it is likely, that he was not ſuffered to reap the Fruit of his long Labours. Therefore God bids Moſes incourage his hope, and command him to take heart, (as we ſpeak) for undoubtedly he ſhould do more than go into Canaan. Which may be the reaſon, why his Name is not put into the Exception (v. 35, 36.) together with Calebs; but they are mentioned ſeparately; becauſe there was ſomething to be ſaid peculiar to each of them.
Verſe 39 Ver. 39. Moreover, your little ones, whom ye ſaid ſhould be a prey.] See XIV Numb. 31.
Which in that day had no knowledge of good and evil.] And conſequently did not provoke God by their Diſobedience.
They ſhall go in thither, &c.] Their innocence moved pity towards them: though Children, in ſome caſes, were cut off for their Fathers ſins.
Verſe 40 Ver. 40. But as for you, turn you.] From the Land of Canaan; to which they were not permitted to go.
And take your journey into the Wilderneſs.] And get you back again into the Wilderneſs out of which I have brought you, XIV Numb. 25.
By the way of the Red-Sea.] Thus they had their deſire, in ſome part, of returning into Egypt, (XIV Numb. 4.) which was not far from the Red-Sea.
Verſe 41 Ver. 41. Then you anſwered and ſaid unto me, We have ſinned against the LORD. They repented, when it was too late to do them any good. See XIV Numb. 40.
We will go up and fight, according to all that the LORD our God commanded us.] Now they reſolve to encounter thoſe Enemies, of whom they were before ſo afraid, as to ſpeak of ſtoning thoſe, who exhorted them not to fear them, XIV Numb. 9, 10.
And when you girded on every Man his Weapons of War, ye were ready to go up into the Hill.] They not only made a ſtout Reſolution, but actually prepared themſelves for the Onſet: as if there were no difficulty in that, which a little before they dreaded to think of. So de Dieu tranſlates the laſt words, Ye thought it an eaſie matter to aſcend the Hill; or ye deſpiſed going up the Mountain: in our Language, made nothing of it.
Ver. 42. And the LORD ſaid unto me, ſay unto Verſe 42 them, Go not up.] XIV Numb. 41, 42.
Neither fight.] Much leſs think of fighting.
For I am not among you.] By my powerful Preſence to ſubdue your Enemies; or to defend you from them, (ſo the Phraſe is often uſed) for the Ark of the Covenant, the Token of God's Preſence, did not go with them, XIV Numb. 44.
Lest ye be ſmitten before your Enemies.] Which would be a far greater Diſgrace, than marching away from them.
Ver. 43. So I ſpake unto you.] XIV Numb. 42, 43. Verſe 43
And ye would not hear.] No more than before; when he bad them go up.
And rebelled against the Commandment of the LORD.] For now it was againſt his will, as before it was his will, that they ſhould go up.
And went preſumptuouſly up into the Hill.] Would venture againſt the expreſs command of God; which was the higheſt preſumption.
Ver. 44. And the Amorites which dwelt in that Mountain Verſe 44 came out against you. As ſoon as they ſaw the Iſraelites aſcend to aſſault them, they came down upon them, XIV Numb. 45.
And chaſed you as Bees do.] Which purſue thoſe that diſturb their Hives in great ſwarms, and with great fury, CXVIII Pſalm 12. For though Bees have very ſmall Bodies, yet they have great Spirits, and a vaſt Force, as Bochart obſerves in many inſtances, to make out the aptneſs of this Compariſon, in his Hierozoicon P. II. Lib. IV. Cap. X.
And deſtroyed you in Seir.] It ſeems they fled toward that part of Idumaea where Mount Seir was; which they afterwards compaſſed many days (II. 1.) when they removed from Kadeſh-Barnea. And there ſome of them fell by the Sword of the Amorites, who were the fierceſt of all the People of Canaan: and might, on that account, be well compared to Bees; who ceaſe not their purſuit, till they have fixt their ſtings.
Even unto Hormah.] See XIV Numb. 45.
Verſe 45 Ver. 45. And ye returned.] After the Amorites retreated.
And wept before the LORD.] Beſeeching him to go along with you, and aſſiſt you to conquer the Land.
But the LORD would not hearken to your voice, nor give ear unto you.] To conſent that they ſhould now go and poſſeſs the promiſed Land, or ſtay near to it: but remained ſixt in his reſolution, that they ſhould go back again, and wander in the Wilderneſs as long as they lived.
Verſe 46 Ver. 46. So ye dwelt in Kadeſh many days.] God had commanded Moſes to lead them into the Wilderneſs, by the way of the Red-Sea, the very next Morning after their mutiny, upon the return of the Spies, XIV Numb. 25. But they prevented this, by their early riſing next Morning to Aſſault the Amorites in the Mountain, v. 40. After which, they being diſcomfited, he permitted them to ſtay ſome time here, to bemoan themſelves. But how long, is not certain: for ſometime the Cloud ſtayed but two days, ſometime a month, ſometime a year, before it ſtirred from the Tabernacle; which was the ſign of their removal, X Numb. 22. And in ſome Stations, it's likely, they ſtayed ſeveral Years: for from the time of their removal from Kadeſh-Barnea, till they came to Mount Hor, which was thirty ſeven Years, we find but Nineteen Stations. See XXXIII Numb. from v. 18. to v. 37.
According to the days that ye abode there.] Some expound it, as long as they did in all the reſt of their Stations; i. e. nineteen Years, as the Jews compute in Seder Olam. But, as the learned Dr. Lightfoot thinks, it ſignifies, as long as they did at Mount Sinai: and ſo they ſtayed near a whole Year, as they had done at Sinai. But the moſt ſimple Explication ſeems to be, that they tarried here ſo long after this, as they had done before it; at leaſt forty days; which was the time the Spies ſpent in ſearching out the Land. Though there is no neceſſity to confine it to that number; but ſimply to interpret it, that as they ſtayed there many days before this mutiny, ſo they did as many after it.