Commentary on Numbers, Book · Chapter 20
CHAP. XX.
Chapter XX Ver. 1. THEN came the Children of Iſrael, even Verſe 1 the whole Congregation, into the Wilderneſs of Zin.] From Rithmah, or Kadeſh-barnea, they came at laſt into this Wilderneſs, after many Removals to other Stations, of which Moſes gives an account in the XXXIIId Chapter, from v. 19. to v. 36. For God led them, by the Cloud, quite back again to the Red Sea, (XIV. 25.) and from thence brought them into this Wilderneſs of Tzin. Which is quite different from that mentioned XVI Exod. call'd Sin: for this lay on the Confines of Idumaea, as appears from v. 14, 15.
In the first Month.] Of the fortieth Year after they came out of the Land of Egypt. For Moſes gives an account of the Tranſactions only of the two firſt Years after they came from thence, and of the laſt: the reſt he paſſeth over in ſilence, being ſpent in tireſome Journeys; whereby all above Twenty years old were conſumed, by one Diſeaſe or other. In thoſe Travels he ſhows how, at ſeveral Removals (mentioned Chapter XXXIII.) they were led back from Kadeſh-barnea unto Ezion-Geber, (that is, from the North to the South of the Shore of the Red Sea) in which Journey they compaſſed the Land of Edom many Days, (II Deut. 1.) that is, many Years. For from the time they left Kadeſh-barnea till they returned back again, was thirty eight Years, II Deut. 14.
And the People abode in Kadeſh.] Not in Kadeſh-barnea, which was their fifteenth Station, and in the Confines of the South part of Canaan, XXXIV. 4. XV Joſh. 3. But another Kadeſh on the Confines of the Land of Edom, towards the Red Sea, XXXIII. 36. II Deut. 3. XI Judges 17.
And Miriam died there.] Four Months before her Brother Aaron, (XXXIII. 38.) and eleven Months before Moſes; being elder than either of them. For ſhe was near an Hundred and thirty Years old, as may be gathered from II Exod. 4, 7. where it appears ſhe was not a Child, when Moſes was born.
And was buried there.] In Kadeſh, where ſhe died. But we read of no mourning for her, as there was for Aaron a little after, v. 29.
Verſe 2 Ver. 2. And there was no Water for the Congregation.] The Water that hitherto followed them, from the Rock in Horeb, now failed. Which hapning juſt at the Death of Miriam, the Jews have a fooliſh conceit, that as her Piety procured it for them, ſo ſhe being dead, it was taken from them, and was reſtored again for the Piety of Moſes and Aaron. It is more reaſonable to think, that God ſuffered the Water to be diſcontinued for a time, that he might try the Faith of this new Generation, whether they were any better than their rebellious Fathers, and withal, to convince them that the Water out of the former Rock, was not contained in it, if he had not produced it; who could bring forth Water out of any other place, as well as that. Or, they being now going towards Canaan, and near a Country where Water might be had for Money, (or they might have found it by digging for it) God thought fit to let the Miracle ceaſe; that they might ſee he would ſhortly provide for them otherways. For it is very likely, that in their laſt Station, where they were before this, at Ezion-Geber, (XXXIII. 36.) the Water that had followed them in all their Journeys thither, fell there into the Red Sea, and ſo was ſwallowed up: they being, as I ſaid, to return towards Canaan, by places where Water might be procured without a Miracle. For being upon the edge of the Land of Edom, when Aaron died in their next Removal, (v. 28. XXXIII. 37.) we read expreſly that they preſently after came to a Land of Rivers of Water, X Deut. 7. And indeed not long after they removed from Mount Hor, where Aaron died, we find in the next Chapter to this, that they came to Oboth, XXI. 10. which ſignifying Bottles, it is no unreaſonable Conjecture, that here they met with Water, with which they filled their empty Bottles. And next to that Station, they came to Jie-Abarim, v. 11. heaps of Fords; or, as the Chaldee expounds it, The Ford of thoſe that paſs over. And then to the Valley of Zared, v. 12. or to the Brook Zered, as it is in II Deut. 13, 14. And then to the River Arnon, v. 13. and thence to Beer, where they digged a famous Well, XXI. 16, 17, 18. which, perhaps, they might have done before in other places, if they had made Experiment: for Kadeſh, where they now were, was in the Border of a Country inhabited.
And they gathered themſelves together against Moſes, and against Aaron.] Juſt as their Fathers had many times done; particularly upon ſuch an occaſion as this, XVII Exod. 2, 3.
Ver. 3. And the People chode with Moſes.] Inſtead Verſe 3 of condoling with him, and comforting him, for the Death of his Siſter and their Propheteſs, (as Abarbinel obſerves) they came in a rude manner to ſcold at him.
And ſpake, ſaying, Would God that we had died, when our Brethren died before the LORD.] By a ſudden Death, rather than linger away by Thirſt. They allude to the ſtrokes of God upon their Brethren, XI. 1, 33. XIV. 37. XVI. 32, 35, 46. Which one would have thought ſhould have affrighted them from uttering ſuch very diſcontented Language, XIX. 2. But nothing will alter thoſe, who will not lay to heart, and preſerve in mind God's Mercies and Judgments.
Verſe 4 Ver. 4. And why have ye brought the Congregation of the LORD into this Wildernoſs, that we and our Cattle ſhould die there?] The very words of their Fathers, preſently after they came out of Egypt, XVII Exod. 3.
Verſe 5 Ver. 5. And wherefore have ye made us to come up out of Egypt.] They ſpeak as if it had not been their own deſire; but that they were perſwaded to it by Moſes to leave Egypt; who was ſent to tell them God heard their ſighing, groans and crys, and would deliver them, II Exod. 23, 24. III. 17. But in a diſcontented fit nothing of this was remembred.
To bring us unto this evil place?] They do not ſpeak of returning to Egypt, as their Fathers did, XIV. 3, 4. but they repented that they were come out of it. So ſhamefully forgetful they were of all God's benefits, who had in a wonderful manner redeemed them from the heavieſt Slavery, and hitherto provided for them miraculouſly in the Wilderneſs, which was a better place than ſuch an ungrateful People deſerved.
It is no place of Seed.] i. e. of Corn.
Or of Figs, or of Vines, or Pomegranates, &c.] Now they complain for want of other things, as well as Water: wherein they ſtill imitate their unbelieving Fathers, XVI. 14.
Ver. 6. And Moſes and Aaron went from the preſence Verſe 6 of the Aſſembly, unto the Door of the Tabernacle of the Congregation.] To pray to God to pardon their Sin, and to ſupply their Wants.
And they fell upon their Faces.] As they had often done before, on other ſuch like occaſions; particularly XIV. 5.
And the Glory of the LORD appeared unto them.] Unto all the People, it is likely: as it had done ſeveral times to ſilence their Murmurings. See XIV. 10. XVI. 19, 42.
Ver. 7. And the LORD ſpake unto Moſes.] From Verſe 7 that Glory which appeared upon the Tabernacle.
Ver. 8. Take the Rod.] That famous Rod wherewith Moſes had wrought ſo many Miracles in Egypt, and at the Red Sea, &c.
And gather thou the Aſſembly together.] This word Edah ſignifying ſometimes only the Aſſembly of the Elders, not of the whole People, it would be uncertain which of them he is bid to gather together, (for it is a different word from that which we tranſlate Aſſembly, v. 6.) if the tenth verſe had not determined, that it was the Kahal, or Congregation of the People, as the word Edah alſo ſignifies juſt before, v. 8.
Thou and Aaron thy Brother.] For the People were gathered together againſt Aaron, in a mutinous manner, as well as againſt Moſes, v. 2.
And ſpeak ye unto the Rock before their eyes.] To the firſt Rock you meet withal, (ſaith Nachmanides) and, that is within their ſight. For this is not the ſame Verſe 9 Rock out of which the former Water flowed, as the Jews fancy; but quite different. Their very Names are different, that being called Tzur; this Selah. That was in Rephidim; this is Kadeſh: two very diſtant places. Thus Chaskuni; ſome think this the ſame with that in Exodus; but it is not the ſame Hiſtory. For the former was in Horeb, this in Kadeſh: which is in the Extremity of the Land of Edom. But whether God pointed him to a Rock, which was then in their ſight (as he did at Horeb, XVII Exod. 5, 6.) or left him to chuſe any ſtony place, is not certain. But it is a mere fancy of ſome of the Jews, that becauſe God here bad them ſpeak to the Rock, Moſes offended God in ſmiting it. For to what purpoſe ſhould he take the Rod, if he was not to ſmite the Rock with it, as he had done formerly. Juſt ſuch another conceit there is in Schalſchelet Hakkabala, where R. Gedaliah ſaith, That he had given an account of this Sin in another Book, which he gathered out of various Writers, and found there were XXVIII. different Opinions about it. But he preferred this before any of them; that whereas God bad Moſes gather the Edah together, that is, the Aſſembly of the People, v. 8. he gathered the Kahal, i. e. the Congregation of the Princes and Elders (as he will have it) whoſe Faith needed no Confirmation. See Hottinger in his Smegma Orientale, cap. 8. p. 451.
And it ſhall give forth his Water.] The Jews puzzle themſelves about this Expreſſion: which ſounds, they think, as if the Water was contained in the Rock; and Moſes only made a Gap for it to guſh out. But it ſeems to be ſpoken in oppoſition to the Waters iſſuing out of the former Rock, which had ſupplyed them hitherto, but now ceaſed to flow. It being as much as if he had ſaid, This ſhall give forth Water, as that did before: now it ſhall be called the Water of this Rock; not that of Horeb.
And thou ſhalt bring forth to them Water out of the Rock.] Renew the former Miracle.
So thou ſhalt give the Congregation and their Beaſts drink.] So that they and their Cattle (which they fear will periſh, v. 4.) ſhall be as plentifully provided for, as ever.
Ver. 9. And Moſes took the Rod from before the Verſe 9 LORD, as he commanded him.] From hence ſome conclude, that this was the Rod of Aaron which bloſſomed; becauſe he is ſaid to take it from before the LORD; where Aaron's Rod was laid up, XVII. 10. But this Rod is ſo expreſly called Moſes his Rod, V. 11. which was the Inſtrument of bringing the former Water out of the Rock in Horeb, that I cannot but think this was the very ſame Rod. Which being there called the Rod of God, (XVII Exod. 9.) as it is at the firſt mention of it, IV Exod. 20. it is very probable, that by God's order it was laid up ſomewhere before him in the Sanctuary; though not before the Ark of the Teſtimony. For having been imployed in doing ſo many Wonders, it was not ſeemly it ſhould lye in his own Tent, as a common Staff; but in the Houſe of God, as a Sacred Wand. This indeed is no where mentioned, no more than many other things, which notwithſtanding are plainly intimated.
Ver. 10. And Moſes and Aaron gathered the Congregation before the Rock.] As God had commanded, v. 8.
Verſe 10 And he ſaid unto them.] Moſes, who was the chief Actor, ſaid unto them.
Hear ye now, ye Rebels.] The Talmudiſts fancy that this is the great Sin for which Moſes and Aaron were denied to go into Canaan, becauſe he called God's People Rebels. From whence they have framed this Maxim, He that treats the Church contemptuouſly, which ought to be honoured, is as if he blaſphemed the Name of God. But they ſubvert the Truth, who build it upon no better Foundations. For Moſes the great Miniſter of God, only uſes God's own Language to their Fathers, XVII. 10. where he bids him lay up Aaron's Rod, as a Token against the Rebels. And if this were a Sin, Moſes committed it again, not long after this, and in an higher ſtrain, (which no Body can think he would have done, if it had coſt him ſo dear) when he ſaith, IX Deut. 24. Ye have been rebellious against the LORD ever ſince I knew you.
Must we fetch you Water out of this Rock?] In theſe words alſo ſome of the Jews (particularly Nachman) think they find the Sin of Moſes and Aaron; who here (they fancy) aſcribe to themſelves that which they ought to have acknowledged the Work of God alone. But this is without any ground; for the plain meaning of the words is quite contrary; Is it in our power to bring Water out of a Rock? So the Vulgar Latine tranſlates it; it being a Speech of thoſe that wonder, like that 1 Kings XXI. 19. Haſt thou killed, and alſo taken poſſeſſion? As if Moſes had ſaid, Strange! that you ſhould think it poſſible for us to bring you Water out of a Rock, which is the work only of an Omnipotent Power.
Ver. 11. And Moſes lift up his hand, and with his Rod he ſmote the Rock twice.] It ſeems the Water did not guſh out at the firſt ſtroke; which made him repeat it. Verſe 11
And the Water came out abundantly, and the Congregation drank, and their Beaſts alſo.] So that their preſent Neceſſity was ſupplyed; and they alſo filled their Veſſels when they left this place, to ſerve them till they met with the convenience of Water, as they did I ſhowed upon v. 2.
Ver. 12. And the LORD ſpake unto Moſes and Verſe 12 Aaron, becauſe ye believed me not.] Here Interpreters have been much troubled to find what it was for which God was offended at Moſes and Aaron: for though the Text tells us expreſly it was for their Unbelief, (whereby they gave great Scandal, and did not ſanctifie him as they did formerly, before the Iſraelites) yet it doth not clearly appear wherein this Unbelief declared it ſelf. Abarbinel hath collected ſeveral Opinions of the Jewiſh Doctors about this matter, which are no leſs than ten; after which he delivers his own, which ſeems to me as unſatisfactory as the reſt were to him; for it is far fetcht, with too much nicety and ſubtilty, and relies alſo upon Uncertainties. The plaineſt account of it, I think, is this, which none of them take notice of; That the Water now ceaſing at the ſame time that Miriam died, Moſes was very ſad both for her Death, and perhaps for the Ceaſing of the Water: And being unexpectedly aſſaulted by the People, who ought to have had a greater Reverence for him, in a time of Mourning eſpecially, it was the occaſion of a greater Commotion of Anger and Indignation, than was uſually in him. Which gave him ſuch a Diſturbance in his Mind, and ſo diſordered his Thoughts, that when God bad him take his Rod, and go and ſpeak to the Rock, he fell into ſome doubt, whether God would grant them the Favour he had done before; either, becauſe they were ſo wretched a People, that it was not fit God ſhould do any thing for them; or becauſe he thought perhaps, Water might be otherways procured for them. And becauſe of this doubting, I ſuppoſe, it might be that upon the firſt ſtriking of the Rock, no Water came forth; (God alſo perhaps ſo ordering it, that he might try him) and hereupon his Diffidence increaſed into Unbelief, and a ſettled Perſwaſion they ſhould have no Water. His Anger alſo at ſuch a rebellious Generation, it is likely, made him the more diſtruſtful, that God would do nothing for them. For both theſe are mentioned by the Divine Writers that touch upon this Hiſtory, that he did not believe; and that his Spirit was ſo provoked, that he ſpake unadviſedly with his lips, (CVI Pſalm 32, 33.) which was when he ſpake thoſe words v. 10. Must we fetch you Water out of this Rock? i. e. is that a likely matter? They being words of the ſame ſort with thoſe of Sarah, XVIII Gen. 13. Shall I of a ſurety have a Child, who am old? that is, I cannot believe it. And when he ſaw the Water did not come out at the firſt ſtroke, he might be ſo raſh as to ſay, Now it is plain God will give you none, but let you periſh: or words to that effect.
I know nothing more probable than this; unleſs the Reader likes the Opinion of Joſeph Albo better, which is the ninth Opinion mentioned by Abarbinel: That Moſes and Aaron having had ſuch long Experience of God's goodneſs to this People, and of his readineſs to help them, ought not to have gone and made their Complaints to God about the want of Water, (v. 6.) but immediately, of themſelves, gone to the Rock, (being confident of God's Power and Mercy which had never failed them) and called for Water to come out of it. For now the Tabernacle was built, and they had God dwelling among them, (which they had not when he ſmote the Rock at firſt) which ought to have bred in them the higheſt Aſſurance that God would ſupply them. Dr. Lightfoot hath another Conjecture, (which I ſhall propound that the Reader may judge which is moſt likely) That Moſes and Aaron began to diſtruſt God's Promiſe of entring into the promiſed Land, at the end of forty Years; imagining that if they brought Water again out of the Rock, it muſt follow them, as long as the other had done. For this he makes the ſence of their words, What ye Rebels! must we bring Water out of a Rock, as we did at Horeb? Are all our Hopes and Expectations of getting out of the Wilderneſs come to this? We never fetcht you Water out of a Rock but once; and that was becauſe ye were to ſtay a long time in the Wilderneſs, &c. Now that is gone, must we fetch Water out of another Rock? O ye Rebels, have ye brought it to this paſs by your Murmurings, that we must have a new ſtay in the Wilderneſs? Are we to begin our abode here again, when we thought we had been at the end of our Travels? At this rate we ſhall never get out. Whereupon he preſently ſmote the Rock twice, in a fume; whereas God bad him only ſpeak to it, v. 8.
To ſanctifie me in the Eyes of the Children of Iſrael.] i. e. Openly to aſſert me to be the holy One of Iſrael; faithful to my Promiſes, (as well as infinite in Power) of which they had given the Iſraelites occaſion to doubt, by declaring ſome diſtruſt of what God ſaid to them, v. 8. For theſe words plainly ſhow that their Sin did not conſiſt only in an inward Diffidence, but in ſuch outward Expreſſions of it in their Anger and Impatience, as might be apt to breed Unbelief in the Iſraelites; who were already too prone thereunto. And it is no improbable Conjecture of a Jewiſh Doctor, (in his Book of the Death of Moſes) that the Divine Glory not appearing now upon this Rock, as it did at Horeb, (XVII Exod. 6.) which perhaps they expected; it gave ſome occaſion to their Unbelief. Which, he thinks, was not ſo great a Sin in it ſelf, as to have deſerved the following Puniſhment; had not God, in paſſing this Sentence, had a reſpect to the Excellency and Dignity of their Perſons: in whom a Fault of this Nature, was far more grievous than in an ordinary Man.
Therefore ye ſhall not bring this Congregation into the Land which I have given them.] They brought them into the Land of Sihon, and of Og: but not into Canaan, which was properly the Land promiſed to them.
Verſe 13 Ver. 13. This is the Water of Meribah.] Called Meribah-kadeſh, XXXII Deut. 51. to diſtinguiſh it from that Meribah mentioned XVII Exod. 7. where the Iſraelites were guilty of the ſame Crime.
Becauſe the Children of Iſrael ſtrove with the LORD.] Expoſtulated with him moſt undutifully; and accuſed him of unkindneſs to them, v. 3, 4.
And he was ſanctified in them.] The Hebrew Doctors differ very much in their Opinions about this alſo, Whether he was ſanctified in the Waters, or in the People of Iſrael, or in Moſes and Aaron. Some fancy it is meant of the Waters, viz. that God did himſelf great honour in bringing Waters again out of a Rock; and therefore the Name of the place was called Kadeſh, from his being ſanctified there. Thus Chaskuni. But it ſeems to have been called ſo before this; being a place well known to the Edomites, v. 16. The common Opinion is that he ſpeaks of Moſes and Aaron: for God's Name, ſaith R. Solomon, is much revered, when he doth not ſpare even his holy Ones, X Lev. 3. But Nachmanides expounds it of the Iſraelites, before whoſe face (as he expounds ſanctified in them) God's Power, and Faithfulneſs, and Goodneſs appeared: and who alone are mentioned in this verſe; not Moſes and Aaron. But all three Opinions in the Iſſue concur in this one; that God made his Power, &c. appear in the Eyes of all the Iſraelites, by bringing Water out of a Rock: and at the ſame time demonſtrated his Holineſs and impartial Juſtice, in puniſhing his greateſt Friends for their Unbelief.
Ver. 14. And Moſes ſent Meſſengers.] By God's Verſe 14 order, as his words ſeem to import, in II Deut. 2, 3, 4.
From Kadeſh.] On the Confines of the King of Edom's Country.
Ʋnto the King of Edom.] When the Iſraelites came out of Egypt, Moſes ſpeaks of Edom as governed by Dukes, XV Exod. 17. for the Sons of Eſau at firſt had no higher Title, XXXVI Gen. 15, &c. Not long after, it ſeems, their Poſterity became Kings: and now (Nine and thirty Years after the Iſraelites coming out of Egypt) they were ſtill under Kingly Government. And this King, to whom Moſes now ſends Meſſengers, the great Primate of Ireland, takes to have been Hadar, the laſt of thoſe that Moſes mentions, XXXVI Gen. 39. who for his Inhumanity to the Children of Iſrael, was ſhortly after puniſhed with Death; and the Kingdom turned again into the Government by Dukes. For Moſes (as he thinks) writing the Book of Geneſis in the latter end of his Life, (or then adding what was neceſſary to what he had written before) reckons, immediately after Hadar, ſeveral Dukes reigning all at one time, in ſeveral parts of the Country, which they had ſhared among them. See Ʋſſer. Chronolog. Sacra, cap. 11.
Thus ſaith thy Brother Iſrael.] In the Language of thoſe times, all that were near of Kin called one another Brethren: and theſe two Nations deſcended from two twin Brothers.
Thou knowest.] For they could not but have received Intelligence before this time of ſuch publick things.
All the Travel that hath befaln us.] How we, and our Fathers before us, have travelled from place to place, without any certain Habitation. See CV Pſalm 13.
Verſe 15 Ver. 15. How our Fathers.] After ſeveral Removals from one part of Canaan to another.
Went down into Egypt.] Which was ſo publick a thing (they being invited by Pharaoh, who ſent Carriages for them) that the Edomites could not be ignorant of it.
And we have dwelt in Egypt a long time.] See XII Exod. 40, 41. and what I have obſerved there.
And the Egyptians vexed us and our Fathers.] See I Exod. 11, 12, 13, &c.
Verſe 16 Ver. 16. And when we cried unto the LORD, he heard our voice.] II Exod. 23, 24, 25. III. 7, 8.
And ſent an Angel.] See III Exod. 2, &c. Maimonides here by Angel underſtands Moſes himſelf; for the Prophets are ſometimes called Angels, i. e. Meſſengers ſent from God, II Judg. 1. This he aſſerts in the firſt part, and more than once in the ſecond part of More Nevochim: but it is very unreaſonable to think, that Moſes would thus magnifie himſelf to the King of Edom, who underſtood not ſuch Language; and could not but be more moved to hearken to his Embaſſy, if he believed the Iſraelites were under the Conduct of a heavenly Miniſter: who, as other Jews think, was Michael the Prince of the heavenly Hoſt; whom they commonly underſtand by the Angel here mentioned. But many great Men, particularly Maſius, think this is ſhort of the Truth, unleſs we underſtand by Michael, the Eternal Son of God; who was, as he ſpeaks, the perpetual Prince and Director of the People of God. For though he was then properly made the Meſſenger of the Father, when he took on him our Fleſh, and dwelt here among us; yet from the beginning it was his conſtant care to reconcile Men to God, and preſerve Religion among them. So that he might be called the Angel of God before he became a Man, becauſe God the Father by him communicated with Men about all things neceſſary for their Good. And the Jews ſeem to have had ſome obſcure Notion of this: For what elſe could Moſes Gerundenſis mean, when he ſaith the Angel whom Moſes ſaw in the Buſh, was the ſame whom Jacob calls the God of Bethel, and whom he calls the Angel Redeemer: of whom Moſes, he ſaith, ſpeaks in this place, and in VI Deut. 21. The LORD brought us out of Egypt. Certain it is, that thus the ancient Chriſtians underſtood ſuch places, taking the Angel here ſpoken of to be the Eternal LOGOS, or WORD, as St. John calls the Eternal Son of God. Whoſe ſence no Man, I think, hath better explained than our Mr. Thorndike: who, though he confeſſes it to be plain by the Scriptures, that it was always an Angel that appeared under the Old Teſtament, who is ſometimes called by the proper Name of God (JEHOVAH) yet this is no prejudice to what the Fathers of the Church teach, concerning the Appearing of the Eternal WORD. Who was that LORD who then aſſumed ſome Angelical Nature, wherein he might appear to deal with Men for a ſhort time: after which he diſmiſſed it, when he had done that Buſineſs for which he aſſumed it.
And hath brought us forth out of Egypt.] XIII Exod. 22. XIV. 19.
And behold, we are in Kadeſh.] Near to Kadeſh; for it is not likely they were admitted into the City it ſelf; which gave its Name to the adjacent Country.
A City.] Or Town: for it doth not ſeem to have been a walled place.
In the uttermost of thy Borders.] In the Confines of the King of Edom's Country; and belonging, it is likely, to his Dominion.
Verſe 17 Ver. 17. Let us paſs, I pray thee, through thy Country.] In our way to the Land of Canaan; which God hath promiſed to give us.
We will not paſs through the Fields, or through the Vineyards.] They engaged not to turn aſide, as they went along, into any private Man's Grounds. See XXI. 22.
Neither will we drink of the Water of the Wells.] Which any private Perſon had digged for his own uſe: but only of the Rivers, which are common to all Creatures.
We will go by the King's High-way.] Keep in the common Rode, which is made for all Paſſengers, by the King's allowance.
We will not turn to the right hand, or to the left.] Out of the Rode; but go ſtrait on.
Ʋntil we have paſſed thy Borders.] Got to the other ſide of the Country of Edom.
Ver. 18. And Edom ſaid unto him.] This ſounds Verſe 18 as if the whole Country had joyned in the following Anſwer.
Thou ſhalt not paſs by me.] Go through our Country, v. 20.
Lest I come out against thee with the Sword.] The King bids them not attempt it; for he would oppoſe their paſſage with all his Forces. He was afraid, no doubt, leſt they ſhould ſeize his Country, or ſpoil it; and therefore would not truſt their Declarations which they made to the contrary.
Ver. 19. And the Children of Iſrael.] Who were Verſe 19 ſent upon this Meſſage, v. 14. Or elſe ſome new Ambaſſadors, whom Moſes diſpatched with new Intreaties, after he underſtood his Denial.
Said unto him.] Gave him new Aſſurances of their honeſt Intentions.
We will go by the High-way.] Believe us, we will not ſtep out of the common Rode.
And if I and my Cattle drink of thy Water.] Out of the Wells before-mentioned, v. 17. which private Men had digged; and therefore had a Propriety in them.
Then I will pay for it.] For Water was commonly ſold in thoſe dry Countries; where it was very ſcarce.
I will only, without doing any thing elſe.] The Hebrew words ein dahar (which we tranſlate, without doing any thing elſe) literally ſignifies in our Language, it is no word, i. e. not mere fair Promiſes: but we will perform what we ſay.
Go through on my feet.] Go through, as faſt as we can travel on foot.
Verſe 20 Ver. 20. And he ſaid, thou ſhalt not go through.] He perſiſted in his Reſolution; and would not rely on their moſt ſolemn Aſſeverations. Yet he conſented (as appears by II Deut. 28, 29.) to furniſh them with neceſſary Proviſions, both of Meat and Drink, for their Money.
And Edom came out againſt him with much People, and with a ſtrong hand.] For fear they ſhould preſs into his Country, he raiſed a great and powerful Army to oppoſe them; and ſhowed himſelf ready to fight them if they moved that way.
Verſe 21 Ver. 21. Thus Edom refuſed to give Iſrael paſſage through his Border.] Which Grotius cenſures in his ſecond Book de Jure Belli & Pacis, cap. 2. ſect. 13. as contrary to the Law of Nations: by which the High-ways, as well as the Sea, and the Rivers of all Countries, ought to be free for all that have a mind to paſs through them, upon juſt occaſions. And he gives many Examples of ſuch permiſſion, out of Heathen Story: and therefore looks upon the denial of this, as a juſt ground of War with Sihon and Og, (mentioned in the next Chapter, where I ſhall conſider it) as it might have been with Edom and Moab, had not God prohibited it. Nor doth the fear, he thinks, which the Edomites, it is likely, had of letting ſuch a vaſt number of People paſs through their Country, alter the caſe; for no Man's fear, is to take away another Man's right. And there might have been Means contrived to remove this fear, by letting them paſs through in ſmall Companies at a time, or unarmed. He had better have ſaid, in my opinion, by giving Hoſtages on both ſides, for the performance of Conditions: For it might have put the Iſraelites in as great fear, to have gone through in ſmall Parties; or if they ſhould have diſarmed themſelves. But when all is ſaid, it ſeems not clear, that all Men have ſuch a right, as that great Man thinks they may claim. For no Man can challenge a paſſage through a private Man's Ground, without his leave: and every Prince hath the ſame dominion in all his Territories, that a private Man hath in his Land. There are many Examples alſo, as Gronovius hath obſerved, of Countries which have ſuffered extreamly by granting this Liberty, (which ſhow that Princes have reaſon to deny it, for their Peoples Security) and the Examples of thoſe who have granted it, are Examples of Fact, rather than of Right; and of ſuch as were not in a Condition to refuſe what was demanded. See Selden's Mare Clauſum, Lib. I. cap. 20.
Wherefore Iſrael turned away from him.] By God's command: who ordered them alſo to buy what they wanted of the Edomites, II Deut. 5, 6. For they ſtayed ſome time in Kadeſh, by their conſent, before they removed; that they might furniſh themſelves, as they offered, with Neceſſaries, XI Judges 17.
Ver. 22. And the Children of Iſrael, even the whole Verſe 22 Congregation.] For they might not divide into ſeveral Bodies, lying in ſeveral places; but all march together, when the Cloud moved, in the order God appointed, X. 13, 14, &c.
Journeyed from Kadeſh, and came to Mount Hor.] Another place upon the edge of the Edomites Country, XXXIII. 37. where they pitched in a part of that Mountain which was called Moſera, X Deut. 6. Whether Mount Hor gave the Name of Hori to him, who was the Anceſtor of Seir, and the firſt Planter of the Country, which was afterward conquered by Eſau, (XXXVI Gen. 20, 30. II Deut. 12.) or had its name from him, cannot be determined. But Hori we are ſure was the firſt Poſſeſſor (of whom there is any memory) of this Mountain Hor; which was afterward called Seir (from one deſcended from him) and afterward Edom.
Verſe 23 Ver. 23. And the LORD ſpake unto Moſes and Aaron in Mount Hor.] At the foot of the Mount, as appears from v. 25.
By the Coaſt of the Land of Edom.] XXXIII. 37.
Verſe 24 Ver. 24. Aaron ſhall be gathered unto his People.] Shall die, v. 26.
For he ſhall not enter into the Land which I have given unto the Children of Iſrael.] v. 12. A manifeſt Token that the earthly Canaan was not the utmoſt Felicity at which God's Promiſes aimed; becauſe the beſt Men among them were ſhut out of it.
Becauſe ye rebelled againſt my Word, at the Water of Meribah.] By this word rebelled, it appears there was ſomething of Obſtinacy in their Unbelief, mentioned v. 12.
Verſe 25 Ver. 25. Take Aaron and Eleazar his Son.] Speak to them in my Name. For it is expreſly ſaid XXXIII. 38. that they went up at the Commandment of the LORD.
And bring them up unto Mount Hor.] This ſhows that they pitched their Tents at the bottom of it, in a place called Moſera. See X Deut. 6. where this ſeems alſo to have been the Name of the whole Hill, as well as Hor.
Ver. 26. And ſtrip Aaron of his Garments.] i. e. Of Verſe 26 his Prieſtly Robes, (as Joſephus rightly expounds it, foreign) mentioned XXVIII Exod. 2, 3, &c. wherewith he was clothed when he was anointed to the Office of High-Prieſt, VIII Lev. 7, 8, 9. which he put on, I ſuppoſe, in the Camp, and went up in them to Mount Hor; that he might die gloriouſly; not in his Robes, but immediately after he put them off, to be put upon his Son. For this ſtripping him of his Robes was in effect, the diveſting Aaron of his Office, that it might be conferred upon his Son; which was done as follows.
And put them upon Eleazar his Son.] Which was the inveſting him with the Office of High-Prieſt, into which he now ſucceeded, in his Fathers ſtead; and was by this Ceremony admitted to it. The Talmudiſts ſay, the manner was, firſt to put on the Breeches, then the Coat; which being bound about with the Girdle, then the Robe, upon which was the Ephod, and then the Miter and golden Crown. See Selden de Succeſſion. in Pontif. Lib. II. cap. 8.
And Aaron ſhall be gathered unto his People, and die there.] This was ſaid before, in ſhort, v. 24. but now the time of his Death is expreſly declared, (immediately after he laid down his Office, and had the ſatisfaction to ſee his Son inaugurated in his Room) and the place of it, upon Mount Hor. Of this Phraſe, Gathered to his People, ſee XXV Gen. 8, 17.
Ver. 27. And Moſes did as the LORD commanded; and they went up into Mount Hor, in the ſight of all the Congregation.] That they might all be Witneſſes Verſe 27 of the Succeſſion of Eleazar to the Office of his Father.
Verſe 28 Ver. 28. And Moſes ſtripped Aaron of his Garments, and put them upon Eleazar his Son.] This Moſes did as the Miniſter of God; who now tranſlated the Prieſthood to another.
And Aaron died there in the top of the Mount.] And was buried alſo there, X Deut. 6. For great and heroick Perſons were in ancient days uſually buried in high Places. So Joſhua was, XXIV. 30, 33. and Eleazar, II Judges 9. and Cadmus and Harmonia; who lived near the time of Joſhua, as Bochartus obſerves in his Canaan, Lib. I. cap 23.
And Moſes and Eleazar came down from the Mount.] After they had ſeen him laid in his Grave, by thoſe that attended them.
This fell out in the fortieth Year after they came out of Egypt, on the first day of the fifth Month; when Aaron was an Hundred and three and twenty Years old, as we read XXXIII. 38, 39. In the new Moon of the Month, which the Athenians called Hecatombaeon, the Macedonians, I ous, and the Hebrews called Sabba, as Joſephus gloſſes. But that laſt word ſhould be Ab, not Sabba, as Jacobus Capellus obſerves (in his Hiſtor. Sacra & Exotica ad An. 2542.) which anſwers, he thinks, to the nineteenth of our July. And ſo the Hebrews ſay in Seder Olam, Aaron died on the first day of the Month Ab: upon which there is a Faſt, in their Rituals, in memory of it.
Ver. 29. And when all the Congregation ſaw that Aaron was dead.] i. e. Underſtood (as the word See is uſed XLII Gen. 1.) that God had taken him out of the World, as Moſes and Eleazar told them; who Verſe 29 alſo came down from the Mount with him.
They mourned for Aaron thirty days.] Till the end of the Month. For ſo long their Mourning ſeems, in thoſe days, to have been continued for great Perſons, (as it was for Moſes, XXXIV Deut. 8.) though a Week ſufficed for private Perſons.
Even all the Houſe of Iſrael.] Both Men and Women.