BibleWare/BibWare.bin/bibref/mhc.exe/NU.TXT

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** This book is called NUMBERS from the several numberings of
the people contained in it. It extends from the giving of the
law at Sinai, till their arrival in the plains of Jordan. An
account is given of their murmuring and unbelief, for which they
were sentenced to wander in the wilderness nearly forty years;
also some laws, both, moral and ceremonial. Their trials greatly
tended to distinguish the wicked and hypocrites from the
faithful and true servants of God, who served him with a pure
heart.

* The numbering of the Israelites. (1-43) The number of the
people. (44-46) The Levites not numbered with the rest. (47-54)

#1-43 The people were numbered to show God's faithfulness in
thus increasing the seed of Jacob, that they might be the better
trained for the wars and conquest of Canaan, and to ascertain
their families in order to the division of the land. It is said
of each tribe, that those were numbered who were able to go
forth to war; they had wars before them, though now they met
with no opposition. Let the believer be prepared to withstand
the enemies of his soul, though all may appear to be peace.

#44-46 We have here the sum total. How much was required to
maintain all these in the wilderness! They were all provided for
by God every day. When we observe the faithfulness of God,
however unlikely the performance of his promise may appear, we
may take courage as to those which yet remain to be fulfilled to
the church of God.

#47-54 Care is here taken to distinguish the tribe of Levi,
which, in the matter of the golden calf, had distinguished
itself. Singular services shall be recompensed by singular
honours. It was to the honour of the Levites, that to them was
committed the care of the tabernacle and its treasures, in their
camps and in their marches. It was for the honour of the holy
things that none should see them, or touch them, but those who
were called of God to the service. We all are unfit and unworthy
to have fellowship with God, till called by his grace into the
fellowship of his Son Jesus Christ our Lord; and so, being the
spiritual seed of that great High Priest, we are made priests to
our God. Great care must be taken to prevent sin, for preventing
sin is preventing wrath. Being a holy tribe, they were not
reckoned among other Israelites. They that minister about holy
things, should neither entangle themselves, nor be entangled, in
worldly affairs. And let every believer seek to do what the Lord
has commanded.
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* The order of the tribes in their tents.

- The tribes were to encamp about the tabernacle, which was to
be in the midst of them. It was a token of God's gracious
presence. Yet they were to pitch their tents afar off, in
reverence to the sanctuary. The children of Israel put
themselves in their posts, without murmuring or disputing; and
as it was their safety, so it was their beauty. It is our duty
and interest to be contented with the place allotted to us, and
to endeavour to occupy it in a proper manner, without envying or
murmuring; without ambition or covetousness. Thus the gospel
church ought to be compact, according to the Scripture model,
every one knowing and keeping his place; and then all that wish
well to the church rejoice, beholding their order, #Col 2:5|.
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* The sons of Aaron, The Levites taken instead of the
first-born. (1-13) The Levites numbered by their families, Their
duties. (14-39) The first-born are numbered. (40-51)

#1-13 There was much work belonging to the priests' office, and
there were now only Aaron and his two sons to do it; God
appoints the Levites to attend them. Those whom God finds work
for, he will find help for. The Levites were taken instead of
the first-born. When He that made us, saves us, as the
first-born of Israel were saved, we are laid under further
obligations to serve him faithfully. God's right to us by
redemption, confirms the right he has to us by creation.

#14-39 The Levites were in three classes, according to the sons
of Levi; Gershon, Kohath, and Merari; and these were subdivided
into families. The posterity of Moses were not at all honoured
or privileged, but stood upon the level with other Levites; thus
it was plain, that Moses did not seek the advancement of his own
family, or to secure any honours to it. The tribe of Levi was by
much the least of all the tribes. God's chosen are but a little
flock in comparison with the world.

#40-51 The number of the first-born, and that of the Levites,
came near to each other. Known unto God are all his works
beforehand; there is an exact proportion between them, and so it
will appear, when they are compared together. The small number
of first-born, over and above the number of the Levites, were to
be redeemed, and the redemption-money given to Aaron. The church
is called the church of the first-born, which is redeemed, not
as they were, with silver and gold; but, being devoted by sin to
the justice of God, is ransomed with the precious blood of the
Son of God. All men are the Lord's by creation, and all true
christians are his by redemption. Each should know his own post
and duty; nor can any service required by such a Master be
rightly accounted mean or hard.
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* The Levites' service. (1-3) The duties of the Kohathites.
(4-20) The duties of the Gershonites and Merarites. (21-33) The
numbers of the serviceable Levites. (34-49)

#1-3 The middle-aged men of the tribe of Levi, all from thirty
years old to fifty, were to be employed in the service of the
tabernacle. The service of God requires the best of our
strength, and the prime portion of our time, which cannot be
better spent than to the honour of Him who is the First and
Best. And the service of God should be done when we are most
lively and active. Those do not consider this who put off
repentance to old age, and so leave the best work to be done in
the worst time.

#4-20 The Kohathites were to carry the holy things of the
tabernacle. All the holy things were to be covered; not only for
security and respect, but to keep them from being seen. This not
only marked the reverence due to holy things, but the mystery of
the things signified by those types, and the darkness of the
dispensation. But now, through Christ, the case is altered, and
we are encouraged to come boldly to the throne of grace.

#21-33 We have here the charge of the other two families of the
Levites, which, though not so honourable as the first, yet was
necessary, and to be done regularly. All the things were
delivered them by name. It intimates the care God takes of his
church and every member of it. The death of the saints is
represented as the taking down of the tabernacle, #2Co 5:1|, and
the putting it off, #2Pe 1:14|. All shall be raised up in the
great day, when these vile bodies shall be made like the
glorious body of Jesus Christ, and so shall be for ever with the
Lord.

#34-49 God so ordered it, that though the Merarites were the
fewest in number, yet they should have most able men among them;
for whatever service God calls men to, he will furnish them for
it, give strength in proportion to the work, and grace
sufficient. The least of the tribes had many more able men than
the Levites: those who engage in the service of this world, are
many more than those devoted to the service of God. May our
souls be wholly devoted to his service.
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* The unclean to be removed out of the camp, Restitution to be
made for trespasses. (1-10) The trial of jealousy. (11-31)

#1-10 The camp was to be cleansed. The purity of the church must
be kept as carefully as the peace and order of it. Every
polluted Israelite must be separated. The wisdom from above is
first pure, then peaceable. The greater profession of religion
any house or family makes, the more they are obliged to put away
iniquity far from them. If a man overreach or defraud his
brother in any matter, it is a trespass against the Lord, who
strictly charges and commands us to do justly. What is to be
done when a man's awakened conscience charges him with guilt of
this kind, though done long ago? He must confess his sin,
confess it to God, confess it to his neighbour, and take shame
to himself; though it go against him to own himself in a lie,
yet he must do it. Satisfaction must be made for the offence
done to God, as well as for the loss sustained by the neighbour;
restitution in that case is not enough without faith and
repentance. While that which is wrongly gotten is knowingly
kept, the guilt remains on the conscience, and is not done away
by sacrifice or offering, prayers or tears; for it is the same
act of sin persisted in. This is the doctrine of right reason,
and of the word of God. It detects hypocrites, and directs the
tender conscience to proper conduct, which, springing from faith
in Christ, will make way for inward peace.

#11-31 This law would make the women of Israel watch against
giving cause for suspicion. On the other hand, it would hinder
the cruel treatment such suspicions might occasion. It would
also hinder the guilty from escaping, and the innocent from
coming under just suspicion. When no proof could be brought, the
wife was called on to make this solemn appeal to a
heart-searching God. No woman, if she were guilty, could say
"Amen" to the adjuration, and drink the water after it, unless
she disbelieved the truth of God, or defied his justice. The
water is called the bitter water, because it caused the curse.
Thus sin is called an evil and a bitter thing. Let all that
meddle with forbidden pleasures, know that they will be
bitterness in the latter end. From the whole learn, 1. Secret
sins are known to God, and sometimes are strangely brought to
light in this life; and that there is a day coming when God
will, by Christ, judge the secrets of men according to the
gospel, #Ro 2:16|. 2 In particular, Whoremongers and adulterers
God will surely judge. Though we have not now the waters of
jealousy, yet we have God's word, which ought to be as great a
terror. Sensual lusts will end in bitterness. 3. God will
manifest the innocency of the innocent. The same providence is
for good to some, and for hurt to others. And it will answer the
purposes which God intends.
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* The law concerning the Nazarites. (1-21) The form of blessing
the people. (22-27)

#1-21 The word Nazarite signifies separation. Some were
appointed of God, before their birth, to be Nazarites all their
days, as Samson and John the Baptist. But, in general, it was a
vow of separation from the world and devotedness to the services
of religion, for a limited time, and under certain rules, which
any person might make if they pleased. A Nazarite is spoken of
as well known; but his obligation is brought to a greater
certainty than before. That the fancies of superstitious men
might not multiply the restraints endlessly, God gives them
rules. They must not drink wine or strong drink, nor eat grapes.
Those who separate themselves to God, must not gratify the
desires of the body, but keep it under. Let all Christians be
very moderate in the use of wine and strong drink; for if the
love of these once gets the mastery of a man, he becomes an easy
prey to Satan. The Nazarites were to eat nothing that came of
the vine; this may teach the utmost care to avoid sin, and all
that borders upon it, and leads to it, or may be a temptation to
us. They must not cut their hair. They must neither poll their
heads, nor shave their beards; this was the mark of Samson being
a Nazarite. This signified neglect of the body, and of the ease
and ornament of it. Those who separate themselves to God, must
keep their consciences pure from dead works, and not touch
unclean things. All the days of their separation they must be
holy to the Lord. This was the meaning of those outward
observances, and without this they were of no account. No
penalty or sacrifice was appointed for those who wilfully broke
their vow of being Nazarites; they must answer another day for
such profane trifling with the Lord their God; but those were to
be relieved who did not sin wilfully. There is nothing in
Scripture that bears the least resemblance to the religious
orders of the church of Rome, except these Nazarites. But mark
the difference, or rather how completely opposed! The religious
of that church are forbidden to marry; but no such restriction
is laid upon the Nazarites. They are commanded to abstain from
meats; but the Nazarites might eat any food allowed other
Israelites. They are not generally forbidden wine, not even on
their fasting days; but the Nazarites might not have wine at any
time. Their vow is lasting, even to the end of their lives; the
Nazarites' vow was only for a limited time, at their own will;
and in certain cases not unless allowed by husbands or parents.
Such a thorough difference there is between rules of man's
invention and those directed in Scripture, Let us not forget
that the Lord Jesus is not only our Surety, but also our
example. For his sake we must renounce worldly pleasures,
abstain from fleshy lusts, be separate from sinners, make open
profession of our faith, moderate natural affections, be
spiritually-minded, and devoted to God's service, and desirous
to be an example all around us.

#22-27 The priests were solemnly to bless the people in the name
of the Lord. To be under the almighty protection of God our
Saviour; to enjoy his favour as the smile of a loving Father, or
as the cheering beams of the sun; while he mercifully forgives
our sins, supplies our wants, consoles the heart, and prepares
us by his grace for eternal glory; these things form the
substance of this blessing, and the sum total of all blessings.
In so rich a list of mercies worldly joys are not worthy to be
mentioned. Here is a form of prayer. The name Jehovah is three
times repeated. The Jews think there is some mystery; and we
know what it is, the New Testament having explained it. There we
are directed to expect the blessing from the grace of our Lord
Jesus Christ, the love of the Father, and the communion of the
Holy Ghost, #2Co 13:14|; each of which Persons is Jehovah, and
yet they are not three Lords, but one Lord.
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* The offerings of the princes at the dedication of the
tabernacle. (1-9) The offerings of the princes at the dedication
of the altar. (10-89)

#1-9 The offering of the princes to the service of the
tabernacle was not made till it was fully set up. Necessary
observances must always take place of free-will offerings. The
more any are advanced, the greater opportunity they have of
serving God and their generation. No sooner was the tabernacle
set up, than provision is made for the removal of it. Even when
but just settled in the world, we must be preparing for changes
and removes, especially for the great change.

#10-89 The princes and great men were most forward in the
service of God. Here is an example to those in authority, and of
the highest rank; they ought to use their honour and power,
their estate and interest, to promote religion and the service
of God in the places where they live. Though it was a time of
joy and rejoicing, yet still, in the midst of their sacrifices,
we find a sin-offering. As, in our best services, we are
conscious that there is sin, there should be repentance, even in
our most joyful services. In all approaches to God we must by
faith look to Christ as the Sin-offering. They brought their
offerings each on a day. God's work should not be done
confusedly, or in a hurry; take time, and we shall have done the
sooner, or, at least, we shall have done the better. If services
are to be done for twelve days together, we must not call it a
task and a burden. All their offerings were the same; all the
tribes of Israel had an equal share in the altar, and an equal
interest in the sacrifices offered upon it. He who now spake to
Moses, as the Shechinah or Divine Majesty, from between the
Cherubim, was the Eternal Word, the second Person in the
Trinity; for all God's communion with man is by his Son, by whom
he made the world, and rules the church, who is the same
yesterday, to-day, and for ever.
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* The lamps of the sanctuary. (1-4) Consecration of the Levites,
and their service. (5-26)

#1-4 Aaron himself lighted the lamps, thus representing his
Divine Master. The Scripture is a light shining in a dark place,
#2Pe 1:19|. A dark place even the church would be without it; as
the tabernacle, which had no window, would have been without the
lamps. The work of ministers is to light these lamps, by
expounding and applying the word of God. Jesus Christ is the
only Light of our dark, sinful world; and by his atonement, by
his word and the Holy Spirit, he diffuses light around.

#5-26 Here we have directions for the solemn ordination of the
Levites. All Israel must know that they took not this honour to
themselves, but were called of God to it; nor was it enough that
they were distinguished from others. All who are employed for
God, must be dedicated to him, according to the employment.
Christians must be baptized, ministers must be ordained; we must
first give ourselves unto the Lord, and then our services. The
Levites must be cleansed. They must be clean that bear the
vessels of the Lord. Moses must sprinkle the water of purifying
upon them. This signifies the application of the blood of Christ
to our souls by faith, that we may be fit to serve the living
God. God declares his acceptance of them. All who expect to
share in the privileges of the tabernacle, must resolve to do
the service of the tabernacle. As, on the one hand, none of
God's creatures are his necessary servants, he needs not the
service of any of them; so none are merely honorary servants, to
do nothing. All whom God owns, he employs; angels themselves
have their services.
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* Of the Passover. (1-14) The removals of the Israelites.
(15-23)

#1-14 God gave particular orders for the keeping of this
passover, and, for aught that appears, after this, they kept no
passover till they came to Canaan, #Jos 5:10|. It early showed
that the ceremonial institutions were not to continue always, as
so soon after they were appointed, some were suffered to sleep
for many years. But the ordinance of the Lord's Supper was not
thus set aside in the first days of the Christian church,
although those were days of greater difficulty and distress than
Israel knew in the wilderness; nay, in the times of persecution,
the Lord's Supper was celebrated more frequently than afterward.
Israelites in the wilderness could not forget the deliverance
out of Egypt. There was danger of this when they came to Canaan.
Instructions were given concerning those who were ceremonially
unclean, when they were to eat the passover. Those whose minds
and consciences are defiled by sin, are unfit for communion with
God, and cannot partake with comfort of the gospel passover,
till they are cleansed by true repentance and faith. Observe
with what trouble and concern these men complained that they
were kept back from offering to the Lord. It should be a trouble
to us, when by any occasion we are kept back from the
solemnities of a sabbath or a sacrament. Observe the
deliberation of Moses in resolving this case. Ministers must ask
counsel of God's mouth, not determine according to their own
fancy or affection, but according to the word of God to the best
of their knowledge. And if, in difficult cases, time is taken to
spread the matter before God by humble, believing prayer, the
Holy Spirit assuredly will direct in the good and right way. God
gave directions in this case, and in other similar cases,
explanatory of the law of the passover. As those who, against
their minds, are forced to absent themselves from God's
ordinances, may expect the favours of God's grace under their
affliction, so those who, of choice, absent themselves, may
expect God's wrath for their sin. Be not deceived: God is not
mocked.

#15-23 This cloud was appointed to be the visible sign and
symbol of God's presence with Israel. Thus we are taught to see
God always near us, both night and day. As long as the cloud
rested on the tabernacle, so long they continued in the same
place. There is no time lost, while we are waiting God's time.
When the cloud was taken up, they removed, however comfortably
they were encamped. We are kept at uncertainty concerning the
time of our putting off the earthly house of this tabernacle,
that we may be always ready to remove at the command of the
Lord. It is very safe and pleasant going when we see God before
us, and resting where he appoints us to rest. The leading of
this cloud is spoken of as signifying the guidance of the
blessed Spirit. We are not now to expect such tokens of the
Divine presence and guidance; but the promise is sure to all
God's spiritual Israel, that he will guide them by his counsel.
#Ps 73:24|, even unto death, #Ps 48:14|. All the children of God
shall be led by the Spirit of God, #Ro 8:14|. He will direct the
paths of those who in all their ways acknowledge him, #Pr 3:6|.
At the commandment of the Lord, our hearts should always move
and rest, saying, Father, thy will be done; dispose of me and
mine as thou pleasest. What thou wilt, and where thou wilt; only
let me be thine, and always in the way of my duty. In applying
general precepts to particular circumstances, there should be
good counsel and fervent prayer. When any undertaking is
evidently wrong, or doubtfully right, and yet the mind leans
that way, in such a case "the moving of the cloud," as men
sometimes miscall it, is generally no more than a temptation
Satan is permitted to propose; and men fancy they are following
the Lord, when they are following their own wayward
inclinations. The record of his mercy will conduct us with
unerring truth, through Christ, to everlasting peace. Follow the
pillar of the cloud and of fire. Lay the BIBLE to heart, and
receive with meekness the ingrafted word, which is able to save
your souls.
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* The silver trumpets. (1-10) The Israelites remove from Sinai
to Paran. (11-28) Hobab entreated by Moses to continue. (29-32)
The blessing pronounced by Moses. (33-36)

#1-10 Here are directions concerning the public notices to be
given the people by sound of trumpet. Their laws in every case
were to be Divine, therefore, even in this matter Moses is
directed. These trumpets typify the preached gospel. It sounds
an alarm to sinners, calls them to repent, proclaims liberty to
the captives and slaves of Satan, and collects the worshippers
of God. It directs and encourages their heavenly journey; stirs
them up to combat against the world and sin, encouraging them
with the assurance of victory. It leads their attention to the
sacrifice of Christ, and shows the Lord's presence for their
protection. It is also necessary that the gospel trumpet give a
distinct sound, according to the persons addressed, or the end
proposed; whether to convince, humble, console, exhort, reprove,
or teach. The sounding of the trumpet of the gospel is God's
ordinance, and demands the attention of all to whom it is sent.

#11-28 After the Israelites had continued nearly a year at mount
Sinai, and all was settled respecting their future worship, they
began their march to Canaan. True religion begins with the
knowledge of the holy law of God, and humiliation for sin, but
we must go on towards perfection, in acquaintance with Christ
and his gospel, and those effectual encouragements, motives, and
assistances to holiness, which it proposes. They took their
journey according to the commandment of the Lord, #De 1:6-8|,
and as the cloud led them. Those who give themselves to the
direction of God's word and Spirit, steer a steady course, even
when they seem bewildered. While they are sure they cannot lose
their God and Guide, they need not fear losing their way. They
went out of the wilderness of Sinai, and rested in the
wilderness of Paran. All our removes in this world are but from
one wilderness to another. The changes we think will be for the
better do not always prove so. We shall never be at rest, never
at home, till we come to heaven, but all will be well there.

#29-32 Moses invites his kindred to go to Canaan. Those that are
bound for the heavenly Canaan, should ask and encourage their
friends to go with them: we shall have none the less of the joys
of heaven, for others coming to share with us. It is good having
fellowship with those who have fellowship with God. But the
things of this world, which are seen, draw strongly from the
pursuit of the things of the other world, which are not seen.
Moses urges that Hobab might be serviceable to them. Not to show
where they must encamp, nor what way they must march, the cloud
was to direct that; but to show the conveniences of the place
they marched through, and encamped in. It well consists with our
trust in God's providence, to use the help of our friends.

#33-36 Their going out and coming in, gives an example to us to
begin and end every day's journey and every day's work with
prayer. Here is Moses's prayer when the ark set forward, "Rise
up, and let thine enemies be scattered." There are those in the
world who are enemies to God and haters of him; secret and open
enemies; enemies to his truths, his laws, his ordinances, his
people. But for the scattering and defeating of God's enemies,
there needs no more than God's arising. Observe also the prayer
of Moses when the ark rested, that God would cause his people to
rest. The welfare and happiness of the Israel of God, consist in
the continual presence of God among them. Their safety is not in
their numbers, but in the favour of God, and his gracious return
to them, and resting with them. Upon this account, Happy art
thou, O Israel! who is like unto thee, O people! God will go
before them, to find them resting-places by the way. His promise
is, and their prayers are, that he will never leave them nor
forsake them.
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* The burning at Taberah. (1-3) The people lust for flesh, and
loathe the manna. (4-9) Moses complains of his charge. (10-15)
Elders appointed to divide the charge. Flesh meat promised.
(16-23) The Spirit rests on the elders. (24-30) Quails are
given. (31-35)

#1-3 Here is the people's sin; they complained. See the
sinfulness of sin, which takes occasion from the commandment to
be provoking. The weakness of the law discovered sin, but could
not destroy it; checked, but could not conquer it. They
complained. Those who are of a discontented spirit, will always
find something to quarrel or fret about, though the
circumstances of their outward condition be ever so favourable.
The Lord heard it, though Moses did not. God knows the secret
frettings and murmurings of the heart, though concealed from
men. What he noticed, he was much displeased with, and he
chastised them for this sin. The fire of their wrath against God
burned in their minds; justly did the fire of God's wrath fasten
on their bodies; but God's judgments came on them gradually,
that they might take warning. It appeared that God delights not
in punishing; when he begins, he is soon prevailed with to let
it fall.

#4-9 Man, having forsaken his proper rest, feels uneasy and
wretched, though prosperous. They were weary of the provision
God had made for them, although wholesome food and nourishing.
It cost no money or care, and the labour of gathering it was
very little indeed; yet they talked of Egypt's cheapness, and
the fish they ate there freely; as if that cost them nothing,
when they paid dearly for it with hard service! While they lived
on manna, they seemed exempt from the curse sin has brought on
man, that in the sweat of his face he should eat bread; yet they
speak of it with scorn. Peevish, discontented minds will find
fault with that which has no fault in it, but that it is too
good for them. Those who might be happy, often make themselves
miserable by discontent. They could not be satisfied unless they
had flesh to eat. It is evidence of the dominion of the carnal
mind, when we want to have the delights and satisfaction of
sense. We should not indulge in any desire which we cannot in
faith turn into prayer, as we cannot when we ask meat for our
lust. What is lawful of itself becomes evil, when God does not
allot it to us, yet we desire it.

#10-15 The provocation was very great; yet Moses expressed
himself otherwise than became him. He undervalued the honour God
had put upon him. He magnified his own performances, while he
had the Divine wisdom to direct him, and Almighty power to
dispense rewards and punishments. He speaks distrustfully of the
Divine grace. Had the work been much less he could not have gone
through it in his own strength; but had it been much greater,
through God strengthening him, he might have done it. Let us
pray, Lord, lead us not into temptation.

#16-23 Moses is to choose such as he knew to be elders, that is,
wise and experienced men. God promises to qualify them. If they
were not found fit for the employ, they should be made fit. Even
the discontented people shall be gratified too, that every mouth
may be stopped. See here, I. The vanity of all the delights of
sense; they will cloy, but they will not satisfy. Spiritual
pleasures alone will satisfy and last. As the world passes away,
so do the lusts of it. 2. What brutish sins gluttony and
drunkenness are! they make that to hurt the body which should be
its health. Moses objects. Even true and great believers
sometimes find it hard to trust God under the discouragements of
second causes, and against hope to believe in hope. God here
brings Moses to this point, The Lord God is Almighty; and puts
the proof upon the issue, Thou shalt see whether my word shall
come to pass or not. If he speaks, it is done.

#24-30 We have here the fulfilment of God's word to Moses, that
he should have help in the government of Israel. He gave of his
Spirit to the seventy elders. They discoursed to the people of
the things of God, so that all who heard them might say, that
God was with them of a truth. Two of the elders, Eldad and
Medad, went not out unto the tabernacle, as the rest, being
sensible of their own weakness and unworthiness. But the Spirit
of God found them in the camp, and there they exercised their
gift of praying, preaching, and praising God; they spake as
moved by the Holy Ghost. The Spirit of God is not confined to
the tabernacle, but, like the wind, blows where He listeth. And
they that humble themselves shall be exalted; and those who are
most fit for government, are least ambitious of it. Joshua does
not desire that they should be punished, but only restrained for
the future. This motion he made out of zeal for what he thought
to be the unity of the church. He would have them silenced, lest
they should occasion a schism, or should rival Moses; but Moses
was not afraid of any such effects from that Spirit which God
had put upon them. Shall we reject those whom Christ has owned,
or restrain any from doing good, because they are not in every
thing of our mind? Moses wishes all the Lord's people were
prophets, that he would put his Spirit upon all of them. Let the
testimony of Moses be believed by those who desire to be in
power; that government is a burden. It is a burden of care and
trouble to those who make conscience of the duty of it; and to
those who do not, it will prove a heavier burden in the day of
account. Let the example of Moses be followed by those in power;
let them not despise the advice and assistance of others, but
desire it, and be thankful for it. If all the present number of
the Lord's people were rendered prophets, or ministers, by the
Spirit of Christ, though not all agreed in outward matters,
there is work enough for all, in calling sinners to repentance,
and faith in our Lord Jesus.

#31-35 God performed his promise to the people, in giving them
flesh. How much more diligent men are in collecting the meat
that perishes, than in labouring for meat which endures to
everlasting life! We are quick-sighted in the affairs of time;
but stupidity blinds us as to the concerns of eternity. To
pursue worldly advantages, we need no arguments; but when we are
to secure the true riches, then we are all forgetfulness. Those
who are under the power of a carnal mind, will have their lusts
fulfilled, though it be to the certain damage and ruin of their
precious souls. They paid dearly for their feasts. God often
grants the desires of sinners in wrath, while he denies the
desires of his own people in love. What we unduly desire, if we
obtain it, we have reason to fear, will be some way or other a
grief and cross to us. And what multitudes there are in all
places, who shorten their lives by excess of one kind or other!
Let us seek for those pleasures which satisfy, but never
surfeit; and which will endure for evermore.
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* God rebukes the murmuring of Aaron and Miriam. (1-9) Miriam
struck with leprosy, and healed at the prayer of Moses. (10-16)

#1-9 The patience of Moses was tried in his own family, as well
as by the people. The pretence was, that he had married a
foreign wife; but probably their pride was hurt, and their envy
stirred up, by his superior authority. Opposition from our near
relations, and from religious friends, is most painful. But this
is to be looked for, and it will be well if in such
circumstances we can preserve the gentleness and meekness of
Moses. Moses was thus fitted to the work he was called to. God
not only cleared Moses, but praised him. Moses had the spirit of
prophecy in a way which set him far above all other prophets;
yet he that is least in the kingdom of heaven, is greater than
he; and our Lord Jesus infinitely excels him, #Heb 3:1|. Let
Miriam and Aaron consider whom it was they insulted. We have
reason to be afraid of saying or doing any thing against the
servants of God. And those are presumptuous indeed who are not
afraid to speak evil of dignities, #2Pe 2:10|. The removal of
God's presence is the surest and saddest token of God's
displeasure. Woe to us, if he depart! he never departs, till by
sin and folly we drive him from us.

#10-16 The cloud departed, and Miriam became leprous. When God
goes, evil comes: expect no good when God departs. Her foul
tongue, as Bishop Hall says, was justly punished with a foul
face. Aaron, as priest, was judge of the leprosy. He could not
pronounce her leprous without trembling, knowing himself to be
equally guilty. But if she was thus punished for speaking
against Moses, what will become of those who sin against Christ?
Aaron, who joined his sister in speaking against Moses, is
forced for himself and his sister, to beseech him, and to speak
highly of him whom he had so lately blamed. Those who trample
upon the saints and servants of God, will one day be glad to
make court to them. It is well when rebukes produce confession
of sin and repentance. Such offenders, though corrected and
disgraced, shall be pardoned. Moses made it appear, that he
forgave the injury done him. To this pattern of Moses, and that
of our Saviour, who said, "Father, forgive them," we must
conform. A reason is given for Miriam's being put out of the
camp for seven days; because thus she ought to accept the
punishment of her sin. When under the tokens of God's
displeasure for sin, it becomes us to take shame to ourselves.
This hindered the people's progress in their march forward
towards Canaan. Many things oppose us, but nothing so hinders us
in the way to heaven, as sin.
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* Twelve men sent to search the land of Canaan, Their
instructions. (1-20) Their proceedings. (21-25) Their account of
the land. (26-33)

#1-20 A memorable and melancholy history is related in this and
the following chapter, of the turning back of Israel from the
borders of Canaan, and the sentencing them to wander and perish
in the wilderness, for their unbelief and murmuring. It appears,
#De 1:22|, that the motion to search out the land came from the
people. They had a better opinion of their own policy than of
God's wisdom. Thus we ruin ourselves by believing the reports
and representations of sense rather than Divine revelation. We
walk by sight not by faith. Moses gave the spies this charge, Be
of good courage. It was not only a great undertaking they were
put upon, which required good management and resolution; but a
great trust was reposed in them, which required that they should
be faithful. Courage in such circumstances can only spring from
strong faith, which Caleb and Joshua alone possessed.

#21-25 The searchers of the land brought a bunch of grapes with
them, and other fruits, as proofs of the goodness of the
country; which was to Israel both the earnest and the specimen
of all the fruits of Canaan. Such are the present comforts we
have in communion with God, foretastes of the fulness of joy we
expect in the heavenly Canaan. We may see by them what heaven
is.

#26-33 We may wonder that the people of Israel staid forty days
for the return of their spies, when they were ready to enter
Canaan, under all the assurances of success they could have from
the Divine power, and the miracles that had hitherto attended
them. But they distrusted God's power and promise. How much we
stand in our own light by our unbelief! At length the messengers
returned; but the greater part discouraged the people from going
forward to Canaan. Justly are the Israelites left to this
temptation, for putting confidence in the judgment of men, when
they had the word of God to trust in. Though they had found the
land as good as God had said, yet they would not believe it to
be as sure as he had said, but despaired of having it, though
Eternal Truth had engaged it to them. This was the
representation of the evil spies. Caleb, however, encouraged
them to go forward, though seconded by Joshua only. He does not
say, Let us go up and conquer it; but, Let us go and possess it.
Difficulties that are in the way of salvation, dwindle and
vanish before a lively, active faith in the power and promise of
God. All things are possible, if they are promised, to him that
believes; but carnal sense and carnal professors are not to be
trusted. Unbelief overlooks the promises and power of God,
magnifies every danger and difficulty, and fills the heart with
discouragement. May the Lord help us to believe! we shall then
find all things possible.
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* The people murmur at the account of the spies. (1-4) Joshua
and Caleb labour to still the people. (5-10) The Divine
threatenings, The intercession of Moses. (11-19) The murmurers
forbidden to enter the promised land. (20-35) Death of the evil
spies. (36-39) Defeat of the people, who now would invade the
land. (40-45)

#1-4 Those who do not trust God, continually vex themselves. The
sorrow of the world worketh death. The Israelites murmured
against Moses and Aaron, and in them reproached the Lord. They
look back with causeless discontent. See the madness of
unbridled passions, which makes men prodigal of what nature
accounts most dear, life itself. They wish rather to die
criminals under God's justice, than to live conquerors in his
favour. At last they resolve, that, instead of going forward to
Canaan, they would go back to Egypt. Those who walk not in God's
counsels, seek their own ruin. Could they expect that God's
cloud would lead them, or his manna attend them? Suppose the
difficulties of conquering Canaan were as they imagined, those
of returning to Egypt were much greater. We complain of our
place and lot, and we would change; but is there any place or
condition in this world, that has not something in it to make us
uneasy, if we are disposed to be so? The way to better our
condition, is to get our spirits in a better frame. See the
folly of turning from the ways of God. But men run on the
certain fatal consequences of a sinful course.

#5-10 Moses and Aaron were astonished to see a people throw away
their own mercies. Caleb and Joshua assured the people of the
goodness of the land. They made nothing of the difficulties in
the way of their gaining it. If men were convinced of the
desirableness of the gains of religion, they would not stick at
the services of it. Though the Canaanites dwell in walled
cities, their defence was departed from them. The other spies
took notice of their strength, but these of their wickedness. No
people can be safe, when they have provoked God to leave them.
Though Israel dwell in tents, they are fortified. While we have
the presence of God with us, we need not fear the most powerful
force against us. Sinners are ruined by their own rebellion. But
those who, like Caleb and Joshua, faithfully expose themselves
for God, are sure to be taken under his special protection, and
shall be hid from the rage of men, either under heaven or in
heaven.

#11-19 Moses made humble intercession for Israel. Herein he was
a type of Christ, who prayed for those that despitefully used
him. The pardon of a nation's sin, is the turning away the
nation's punishment; and for that Moses is here so earnest.
Moses argued that, consistently with God's character, in his
abundant mercies, he could forgive them.

#20-35 The Lord granted the prayer of Moses so far as not at
once to destroy the congregation. But disbelief of the promise
forbids the benefit. Those who despise the pleasant land shall
be shut out of it. The promise of God should be fulfilled to
their children. They wished to die in the wilderness; God made
their sin their ruin, took them at their word, and their
carcases fell in the wilderness. They were made to groan under
the burden of their own sin, which was too heavy for them to
bear. Ye shall know my breach of promise, both the causes of it,
that it is procured by your sin, for God never leaves any till
they first leave him; and the consequences of it, that will
produce your ruin. But your little ones, now under twenty years
old, which ye, in your unbelief, said should be a prey, them
will I bring in. God will let them know that he can put a
difference between the guilty and the innocent, and cut them off
without touching their children. Thus God would not utterly take
away his loving kindness.

#36-39 Here is the sudden death of the ten evil spies. They
sinned in bringing a slander upon the land of promise. Those
greatly provoke God, who misrepresent religion, raise dislike in
men's minds toward it, or give opportunity to those to do so,
who seek occasion. Justly are murmurers made mourners. If they
had mourned for the sin, when they were faithfully reproved, the
sentence had been prevented; but as they mourned for the
judgment only, it did them no service. There is in hell such
mourning as this; but tears will not quench the flames, nor cool
the tongue.

#40-45 Some of the Israelites were now earnest to go forward
toward Canaan. But it came too late. If men would but be as
earnest for heaven while their day of grace lasts, as they will
be when it is over, how well would it be for them! That which
has been duty in its season, when mistimed, may be turned into
sin. Those who are out of the way of their duty, are not under
God's protection, and go at their peril. God bade them go, and
they would not; he forbade them, and they would go. Thus is the
carnal mind enmity against God. They had distrusted God's
strength; they now presume upon their own without his. And the
expedition fails accordingly; now the sentence began to be
executed, that their carcases should fall in the wilderness.
That affair can never end well, which begins with sin. The way
to obtain peace with our friends, and success against our
enemies, is, to have God, as our Friend, and to keep in his
love. Let us take warning from the fate of Israel, lest we
perish after the same example of unbelief. Let us go forth,
depending on God's mercy, power, promise, and truth; he will be
with us, and bring our souls to everlasting rest.
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* The law of the meat-offering and the drink-offering The
stranger under the same law. (1-21) The sacrifice for the sin of
ignorance. (22-29) The punishment of presumption The
sabbath-breaker stoned. (30-36) The law for fringes on garment.
(37-41)

#1-21 Full instructions are given about the meat-offerings and
drink-offerings. The beginning of this law is very encouraging,
When ye come into the land of your habitation which I give unto
you. This was a plain intimation that God would secure the
promised land to their seed. It was requisite, since the
sacrifices of acknowledgment were intended as the food of God's
table, that there should be a constant supply of bread, oil, and
wine, whatever the flesh-meat was. And the intent of this law is
to direct the proportions of the meat-offering and
drink-offering. Natives and strangers are placed on a level in
this as in other like matters. It was a happy forewarning of the
calling of the Gentiles, and of their admission into the church.
If the law made so little difference between Jew and Gentile,
much less would the gospel, which broke down the partition-wall,
and reconciled both to God.

#22-29 Though ignorance will in a degree excuse, it will not
justify those who might have known their Lord's will, yet did it
not. David prayed to be cleansed from his secret faults, those
sins which he himself was not aware of. Sins committed
ignorantly, shall be forgiven through Christ the great
Sacrifice, who, when he offered up himself once for all upon the
cross, seemed to explain one part of the intention of his
offering, in that prayer, Father, forgive them, for they know
not what they do. It looked favourably upon the Gentiles, that
this law of atoning for sins of ignorance, is expressly made to
extend to those who were strangers to Israel.

#30-36 Those are to be reckoned presumptuous sinners, who sin
designedly against God's will and glory. Sins thus committed are
exceedingly sinful. He that thus breaks the commandment
reproaches the Lord. He also despises the word of the Lord.
Presumptuous sinners despise it, thinking themselves too great,
too good, and too wise, to be ruled by it. A particular instance
of presumption in the sin of sabbath-breaking is related. The
offence was gathering sticks on the sabbath day, to make a fire,
whereas the people were to bake and seethe what they had
occasion for, the day before, #Ex 16:23|. This was done as an
affront both to the law and to the Lawgiver. God is jealous for
the honour of his sabbaths, and will not hold him guiltless who
profanes them, whatever men may do. God intended this punishment
for a warning to all, to make conscience of keeping holy the
sabbath. And we may be assured that no command was ever given
for the punishment of sin, which, at the judgment day, shall not
prove to have come from perfect love and justice. The right of
God to a day of devotion to himself, will be disputed and denied
only by such as listen to the pride and unbelief of their
hearts, rather than to the teaching of the Spirit of truth and
life. Wherein consists the difference between him who was
detected gathering sticks in the wilderness on the day of God,
and the man who turns his back upon the blessings of sabbath
appointments, and the promises of sabbath mercies, to use his
time, his cares, and his soul, in heaping up riches; and waste
his hours, his property, and his strength in sinful pleasure?
Wealth may come by the unhallowed effort, but it will not come
alone; it will have its awful reward. Sinful pursuits lead to
ruin.

#37-41 The people are ordered by the Lord to make fringes on the
borders of their garments. The Jews were distinguished from
their neighbours in their dress, as well as in their diet, and
thus taught not to be conformed to the way of the heathen in
other things. They proclaimed themselves Jews wherever they
were, as not ashamed of God and his law. The fringes were not
appointed for trimming and adorning their clothes, but to stir
up their minds by way of remembrance, #2Pe 3:1|. If they were
tempted to sin, the fringe would warn them not to break God's
commandments. We should use every means of refreshing our
memories with the truths and precepts of God's word, to
strengthen and quicken our obedience, and arm our minds against
temptation. Be holy unto your God; cleansed from sin, and
sincerely devoted to his service; and that great reason for all
the commandments is again and again repeated, "I am the Lord
your God."
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* The rebellion of Korah, Dathan, and Abiram Korah contends for
the priesthood. (1-11) Disobedience of Dathan and Abiram.
(12-15) The glory of the Lord appears The intercession of Moses
and Aaron. (16-22) The earth swallows up Dathan and Abiram.
(23-34) The company of Korah consumed. (35-40) The people murmur
A plague sent. (41-50)

#1-11 Pride and ambition occasion a great deal of mischief both
in churches and states. The rebels quarrel with the settlement
of the priesthood upon Aaron and his family. Small reason they
had to boast of the people's purity, or of God's favour, as the
people had been so often and so lately polluted with sin, and
were now under the marks of God's displeasure. They unjustly
charge Moses and Aaron with taking honour to themselves; whereas
they were called of God to it. See here, 1. What spirit
levellers are of; those who resist the powers God has set over
them. 2. What usage they have been serviceable. Moses sought
instruction from God. The heart of the wise studies to answer,
and asks counsel of God. Moses shows their privileges as
Levites, and convicts them of the sin of undervaluing these
privileges. It will help to keep us from envying those above us,
duly to consider how many there are below us.

#12-15 Moses summoned Dathan and Abiram to bring their
complaints; but they would not obey. They bring very false
charges against Moses. Those often fall under the heaviest
censures, who in truth deserve the highest praise. Moses, though
the meekest man, yet, finding God reproached in him, was very
wroth; he could not bear to see the people ruining themselves.
He appeals to God as to his own integrity. He bade them appear
with Aaron next morning, at the time of offering the morning
incense. Korah undertook thus to appear. Proud ambitious men,
while projecting their own advancement, often hurry on their own
shameful fall.

#16-22 The same glory of the Lord that appeared to place Aaron
in his office at first, #Le 9:23|, now appeared to confirm him
in it; and to confound those who set up against him. Nothing is
more terrible to those who are conscious of guilt, than the
appearance of the Divine glory. See how dangerous it is to have
fellowship with sinners, and to partake with them. Though the
people had treacherously deserted them, yet Moses and Aaron
approved themselves faithful shepherds of Israel. If others fail
in their duty to us, that does not take away the obligations we
are under to seek their welfare. Their prayer was a pleading
prayer, and it proved a prevailing one.

#23-34 The seventy elders of Israel attend Moses. It is our duty
to do what we can to countenance and support lawful authority
when it is opposed. And those who would not perish with sinners,
must come out from among them, and be separate. It was in answer
to the prayer of Moses, that God stirred up the hearts of the
congregation to remove for their own safety. Grace to separate
from evil-doers is one of the things that accompany salvation.
God, in justice, left the rebels to the obstinacy and hardness
of their own hearts. Moses, by Divine direction, when all Israel
were waiting the event, declares that if the rebels die a common
death, he will be content to be called and counted an imposter.
As soon as Moses had spoken the word, God caused the earth to
open and swallow them all up. The children perished with their
parents; in which, though we cannot tell how bad they might be
to deserve it, or how good God might be otherwise to them; yet
of this we are sure, that Infinite Justice did them no wrong. It
was altogether miraculous. God has, when he pleases, strange
punishments for the workers of iniquity. It was very
significant. Considering how the earth is still in like manner
loaded with the weight of man's sins, we have reason to wonder
that it does not now sink under its load. The ruin of others
should be our warning. Could we, by faith, hear the outcries of
those that are gone down to the bottomless pit, we should give
more diligence than we do to escape for our lives, lest we also
come into their condemnation.

#35-40 A fire went out from the Lord, and consumed the two
hundred and fifty men that offered incense, while Aaron, who
stood with them, was preserved alive. God is jealous of the
honour of his own institutions, and will not have them invaded.
The sacrifice of the wicked is an abomination to the Lord. The
censers are devoted, and, as all devoted things, must be made
serviceable to the glory of God. This covering of the altar
would remind the children of Israel of this event, that others
might hear and fear, and do no more presumptuously. They brought
destruction on themselves both in body and soul. Thus all who
break the law and neglect the gospel choose and love death.

#41-50 The gaping earth was scarcely closed, before the same
sins are again committed, and all these warnings slighted. They
called the rebels the people of the Lord; and find fault with
Divine justice. The obstinacy of Israel notwithstanding the
terrors of God's law, as given on mount Sinai, and the terrors
of his judgments, shows how necessary the grace of God is to
change men's hearts and lives. Love will do what fear cannot.
Moses and Aaron interceded with God for mercy, knowing how great
the provocation was. Aaron went, and burned incense between the
living and the dead, not to purify the air, but to pacify an
offended God. As one tender of the life of every Israelite,
Aaron made all possible speed. We must render good for evil.
Observe especially, that Aaron was a type of Christ. There is an
infection of sin in the world, which only the cross and
intercession of Jesus Christ can stay and remove. He enters the
defiled and dying camp. He stands between the dead and the
living; between the eternal Judge and the souls under
condemnation. We must have redemption through His blood, even
the remission of sins. We admire the ready devotion of Aaron:
shall we not bless and praise the unspeakable grace and love
which filled the Saviour's heart, when he placed himself in our
stead, and bought us with his life? Greatly indeed hath God
commended his love towards us, in that while we were yet
sinners, Christ died for us, #Ro 5:8|.
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* Twelve rods laid up before the Lord. (1-7) Aaron's rod buds,
and is kept for a memorial. (8-13)

#1-7 It is an instance of the grace of God, that, having wrought
divers miracles to punish sin, he would work one more to prevent
it. Twelve rods or staves were to be brought in. It is probable
that they were the staves which the princes used as ensigns of
their authority; old dry staves, that had no sap in them. They
were to expect that the rod of the tribe, or prince, whom God
chose to the priesthood, should bud and blossom. Moses did not
object that the matter was sufficiently settled already; he did
not undertake to determine it; but left the case before the
Lord.

#8-13 While all the other rods remained as they were. Aaron's
rod became a living branch. In some places there were buds, in
others blossoms, in others fruit, at the same time; all this was
miraculous. Thus Aaron was manifested to be under the special
blessing of Heaven. Fruitfulness is the best evidence of a
Divine call; and the plants of God's setting, and the boughs cut
off them, will flourish. This rod was preserved, to take away
the murmurings of the people, that they might not die. The
design of God, in all his providences, and in the memorials of
them, is to take away sin. Christ was manifested to take away
sin. Christ is expressly called a rod out of the stem of Jesse:
little prospect was there, according to human views, that he
should ever flourish. But the dry rod revived and blossomed to
the confusion of his adversaries. The people cry, Behold, we
die, we perish, we all perish! This was the language of a
repining people, quarrelling with the judgments of God, which by
their own pride and obstinacy they brought upon themselves. It
is very wicked to fret against God when we are in affliction,
and in our distress thus to trespass yet more. If we die, if we
perish, it is of ourselves, and the blame will be upon our own
heads. When God judges, he will overcome, and will oblige the
most obstinate gainsayers to confess their folly. And how great
are our mercies, that we have a clearer and a better
dispensation, established upon better promises!
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* The charge of the priests and Levites. (1-7) The priests'
portion. (8-19) The Levites' portion. (20-32)

#1-7 The people complained of their difficulty and peril in
drawing near to God. God here gives them to understand, that the
priests should come near for them. Aaron would see reason not to
be proud of his preferment, when he considered the great care
and charge upon him. Be not high-minded, but fear. The greater
the trust of work and power that is committed to us, the greater
danger there is of betraying that trust. This is a good reason
why we should neither envy others' honours, nor desire high
places.

#8-19 All believers are spiritual priests, and God has promised
to take care of them. Godliness has the promise of the life that
now is. And from the provision here made for the priests, the
apostle shows that it is the duty of christian churches to
maintain their ministers. Scandalous maintenance makes
scandalous ministers. The priests were to be wholly devoted to
their ministry, not diverted from it, or disturbed in it, by
worldly care or business. Also, that they might be examples of
living by faith, not only in God's providence, but in his
ordinances. The best should be offered for the first-fruits unto
the Lord. Those who think to save, by putting God off with the
refuse, deceive themselves, for God is not mocked.

#20-32 As Israel was a people not to be numbered among the
nations, so Levi was a tribe to be distinguished from the rest.
Those who have God for their Inheritance and their Portion for
ever, ought to look with holy contempt and indifference upon the
possessions of this world. The Levites were to give God his dues
out of their tithes, as well as the Israelites out of their
increase. See, in ver. #31|, the way to have comfort in all our
worldly possessions, so as to bear no sin by reason of them. 1.
We must be sure that what we have is got honestly and in the
service of God. That meat is best eaten which is first earned;
but if any will not work, neither shall he eat, #2Th 3:10|. 2.
We must be sure that God has his dues out of it. We have the
comfort of our substance, when we have honoured the Lord with
it. Ye shall bear no sin by reason of it, when ye have heaved
the best from it. We should give alms of such things as we have,
that all may be holy and comfortable to us.
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* The ashes of a heifer. (1-10) Used to purify the unclean.
(11-22)

#1-10 The heifer was to be wholly burned. This typified the
painful sufferings of our Lord Jesus, both in soul and body, as
a sacrifice made by fire, to satisfy God's justice for man's
sin. These ashes are said to be laid up as a purification for
sin, because, though they were only to purify from ceremonial
uncleanness, yet they were a type of that purification for sin
which our Lord Jesus made by his death. The blood of Christ is
laid up for us in the word and sacraments, as a fountain of
merit, to which by faith we may have constant recourse, for
cleansing our consciences.

#11-22 Why did the law make a corpse a defiling thing? Because
death is the wages of sin, which entered into the world by it,
and reigns by the power of it. The law could not conquer death,
nor abolish it, as the gospel does, by bringing life and
immortality to light, and so introducing a better hope. As the
ashes of the heifer signified the merit of Christ, so the
running water signified the power and grace of the blessed
Spirit, who is compared to rivers of living water; and it is by
his work that the righteousness of Christ is applied to us for
our cleansing. Those who promise themselves benefit by the
righteousness of Christ, while they submit not to the grace and
influence of the Holy Spirit, do but deceive themselves; we
cannot be purified by the ashes, otherwise than in the running
water. What use could there be in these appointments, if they do
not refer to the doctrines concerning the sacrifice of Christ?
But comparing them with the New Testament, the knowledge to be
got from them is evident. The true state of fallen man is shown
in these institutions. Here we learn the defiling nature of sin,
and are warned to avoid evil communications.
$-$-$- NU:20

* The people come to Zin, They murmur for water, Moses directed
to smite the rock, The infirmity of Moses and Aaron. (1-13) The
Israelites are refused a passage through Edom. (14-21) Aaron
reigns the priest's office to Eleazar, and dies in mount Hor.
(22-29)

#1-13 After thirty-eight years' tedious abode in the wilderness,
the armies of Israel advanced towards Canaan again. There was no
water for the congregation. We live in a wanting world, and
wherever we are, must expect to meet with something to put us
out. It is a great mercy to have plenty of water, a mercy which,
if we found the want of, we should more own the worth of.
Hereupon they murmured against Moses and Aaron. They spake the
same absurd and brutish language their fathers had done. It made
their crime the worse, that they had smarted so long for the
discontent and distrusts of their fathers, yet they venture in
the same steps. Moses must again, in God's name, command water
out of a rock for them; God is as able as ever to supply his
people with what is needful for them. But Moses and Aaron acted
wrong. They took much of the glory of this work of wonder to
themselves; "Must we fetch water?" As if it were done by some
power or worthiness of their own. They were to speak to the
rock, but they smote it. Therefore it is charged upon them, that
they did not sanctify God, that is, they did not give to him
alone that glory of this miracle which was due unto his name.
And being provoked by the people, Moses spake unadvisedly with
his lips. The same pride of man would still usurp the office of
the appointed Mediator; and become to ourselves wisdom,
righteousness, and sanctification, and redemption. Such a state
of sinful independence, such a rebellion of the soul against its
Saviour, the voice of God condemns in every page of the gospel.

#14-21 The nearest way to Canaan from the place where Israel
encamped, was through the country of Edom. The ambassadors who
were sent returned with a denial. The Edomites feared to receive
damage by the Israelites. And had this numerous army been under
any other discipline than that of the righteous God himself,
there might have been cause for this jealousy. But Esau hated
Jacob because of the blessing; and now the hatred revived, when
the blessing was about to be inherited. We must not think it
strange, if reasonable requests be denied by unreasonable men,
and if those whom God favours be affronted by men.

#22-29 God bids Aaron prepare to die. There is something of
displeasure in these orders. Aaron must not enter Canaan,
because he had failed in his duty at the waters of strife. There
is much of mercy in them. Aaron, though he dies for his
transgression, dies with ease, and in honour. He is gathered to
his people, as one who dies in the arms of Divine grace. There
is much significancy in these orders. Aaron must not enter
Canaan, to show that the Levitical priesthood could make nothing
perfect; that must be done by bringing in a better hope. Aaron
submits, and dies in the method and manner appointed; and, for
aught that appears, with as much cheerfulness as if he had been
going to bed. It was a great satisfaction to Aaron to see his
son, who was dear to him, preferred; and his office preserved
and secured: especially, to see in this a figure of Christ's
everlasting priesthood. A good man would desire, if it were the
will of God, not to outlive his usefulness. Why should we covet
to continue any longer in this world, than while we may do some
service in it for God and our generation?
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* The Canaanites of Arad destroyed. (1-3) The people murmuring,
are plagued with fiery serpents, They repenting, are healed
through the brazen serpent. (4-9) Further journeys of the
Israelites. (10-20) Sihon and Og overcome, Their land possessed.
(21-35)

#1-3 Before the people began their march round the country of
Edom, the king of Arad, a Canaanite, who inhabited the southern
part of the country, attacked them in the wilderness, and took
some prisoners. This was to lead the Israelites to look more
thoroughly to the Lord.

#4-9 The children of Israel were wearied by a long march round
the land of Edom. They speak discontentedly of what God had done
for them, and distrustfully of what he would do. What will they
be pleased with, whom manna will not please? Let not the
contempt which some cast on the word of God, make us value it
less. It is the bread of life, substantial bread, and will
nourish those who by faith feed upon it, to eternal life,
whoever may call it light bread. We see the righteous judgment
God brought upon them for murmuring. He sent fiery serpents
among them, which bit or stung many to death. It is to be feared
that they would not have owned the sin, if they had not felt the
smart; but they relent under the rod. And God made a wonderful
provision for their relief. The Jews themselves say it was not
the sight of the brazen serpent that cured; but in looking up to
it, they looked up to God as the Lord that healed them. There
was much gospel in this. Our Saviour declared, #Joh 3:14,15|,
that as Moses lifted up the serpent in the wilderness, so the
Son of man must be lifted up, that whatsoever believeth in him,
should not perish. Compare their disease and ours. Sin bites
like a serpent, and stings like an adder. Compare the
application of their remedy and ours. They looked and lived, and
we, if we believe, shall not perish. It is by faith that we look
unto Jesus, #Heb 12:2|. Whosoever looked, however desperate his
case, or feeble his sight, or distant his place, was certainly
and perfectly cured. The Lord can relieve us from dangers and
distresses, by means which human reason never would have
devised. Oh that the venom of the old serpent, inflaming men's
passions, and causing them to commit sins which end in their
eternal destruction, were as sensibly felt, and the danger as
plainly seen, as the Israelites felt pain from the bite of the
fiery serpents, and feared the death which followed! Then none
would shut their eyes to Christ, or turn from his gospel. Then a
crucified Saviour would be so valued, that all things else would
be accounted loss for him; then, without delay, and with
earnestness and simplicity, all would apply to him in the
appointed way, crying, Lord, save us; we perish! Nor would any
abuse the freeness of Christ's salvation, while they reckoned
the price which it cost him.

#10-20 We have here the removes of the children of Israel, till
they came to the plains of Moab, from whence they passed over
Jordan into Canaan. The end of their pilgrimage was near. "They
set forward." It were well if we did thus; and the nearer we
come to heaven, were so much the more active and abundant in the
work of the Lord. The wonderful success God granted to his
people, is here spoken of, and, among the rest, their actions on
the river Arnon, at Vaheb in Suphah, and other places on that
river. In every stage of our lives, nay, in every step, we
should notice what God has wrought for us; what he did at such a
time, and what in such a place, ought to be distinctly
remembered. God blessed his people with a supply of water. When
we come to heaven, we shall remove to the well of life, the
fountain of living waters. They received it with joy and
thankfulness, which made the mercy doubly sweet. With joy must
we draw water out of the wells of salvation, #Isa 12:3|. As the
brazen serpent was a figure of Christ, who is lifted up for our
cure, so is this well a figure of the Spirit, who is poured
forth for our comfort, and from whom flow to us rivers of living
waters, #Joh 7:38,39|. Does this well spring up in our souls? If
so, we should take the comfort to ourselves, and give the glory
to God. God promised to give water, but they must open the
ground. God's favours must be expected in the use of such means
as are within our power, but still the power is only of God.

#21-35 Sihon went with his forces against Israel, out of his own
borders, without provocation, and so ran upon his own ruin. The
enemies of God's church often perish by the counsels they think
most wisely taken. Og, king of Bashan, instead of being warned
by the fate of his neighbours, to make peace with Israel, makes
war with them, which proves in like manner his destruction.
Wicked men do their utmost to secure themselves and their
possessions against the judgments of God; but all in vain, when
the day comes on which they must fall. God gave Israel success,
while Moses was with them, that he might see the beginning of
the glorious work, though he must not live to see it finished.
This was, in comparison, but as the day of small things, yet it
was an earnest of great things. We must prepare for fresh
conflicts and enemies. We must make no peace or truce with the
powers of darkness, nor even treat with them; nor should we
expect any pause in our contest. But, trusting in God, and
obeying his commands, we shall be more than conquerors over
every enemy.
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* Balak's fear of Israel, He sends for Balaam. (1-14) Balaam
goes to Balak. (15-21) The opposition to Balaam by the way.
(22-35) Balaam and Balak meet. (36-41)

#1-14 The king of Moab formed a plan to get the people of Israel
cursed; that is, to set God against them, who had hitherto
fought for them. He had a false notion, that if he could get
some prophet to pray for evil upon them, and to pronounce a
blessing upon himself and his forces, that then he should be
able to deal with them. None had so great a reputation as
Balaam; and Balak will employ him, though he send a great way
for him. It is not known whether the Lord had ever spoken to
Balaam, or by him, before this; though it is probable he had,
and it is certain he did afterwards. Yet we have abundant proof
that he lived and died a wicked man, an enemy to God and his
people. And the curse shall not come upon us if there is not a
cause, even though men utter it. To prevail with Balaam, they
took the wages of unrighteousness, but God laid restraint upon
Balaam, forbidding him to curse Israel. Balaam was no stranger
to Israel's cause; so that he ought to have answered the
messengers at once, that he would never curse a people whom God
had blessed; but he takes a night's time to consider what he
should do. When we parley with temptations, we are in great
danger of being overcome. Balaam was not faithful in returning
God's answer to the messengers. Those are a fair mark for
Satan's temptation, who lessen Divine restraints; as if to go
against God's law were only to go without his leave. The
messengers also are not faithful in returning Balaam's answer to
Balak. Thus many are abused by the flatteries of those about
them, and are prevented from seeing their own faults and
follies.

#15-21 A second embassy was sent to Balaam. It were well for us,
if we were as earnest and constant in prosecuting a good work,
notwithstanding disappointments. Balak laid a bait, not only for
Balaam's covetousness, but for his pride and ambition. How
earnestly should we beg of God daily to mortify such desires in
us! Thus sinners stick at no pains, spare no cost, and care not
how low they stoop, to gratify their luxury, or their malice.
Shall we then be unwilling to do what is right? God forbid!
Balaam's convictions charged him to keep to the command of God;
nor could any man have spoken better. But many call God theirs,
who are not his, not truly because not only his. There is no
judging men by their words; God knows the heart. Balaam's
corruptions at the same time inclined him to go contrary to the
command. He seemed to refuse the temptation; but he expressed no
abhorrence of it. He had a strong desire to accept the offer,
and hoped that God might give him leave to go. He had already
been told what the will of God was. It is a certain evidence of
the ruling of corruption in the heart, to beg leave to sin. God
gave Balaam up to his own heart's lusts. As God sometimes denies
the prayers of his people in love, so sometimes he grants the
desires of the wicked in wrath.

#22-35 We must not think, that because God does not always by
his providence restrain men from sin, therefore he approves of
it, or that it is not hateful to him. The holy angels oppose
sin, and perhaps are employed in preventing it more than we are
aware. This angel was an adversary to Balaam, because Balaam
counted him his adversary; those are really our best friends,
and we ought so to reckon them, who stop our progress in sinful
ways. Balaam has notice of God's displeasure by the ass. It is
common for those whose hearts are fully set in them to do evil,
to push on violently, through the difficulties Providence lays
in their way. The Lord opened the mouth of the ass. This was a
great miracle wrought by the power of God. He who made man
speak, could, when he pleased, make the ass to speak with man's
voice. The ass complained of Balaam's cruelty. The righteous God
does not allow the meanest or weakest to be abused; but they
shall be able to speak in their own defence, or he will some way
or other speak for them. Balaam at length has his eyes opened.
God has many ways to bring down the hard and unhumbled heart.
When our eyes are opened, we shall see the danger of sinful
ways, and how much it was for our advantage to be crossed.
Balaam seemed to relent; I have sinned; but it does not appear
that he was sensible of this wickedness of his heart, or willing
to own it. If he finds he cannot go forward, he will be content,
since there is no remedy, to go back. Thus many leave their
sins, only because their sins have left them. The angel declared
that he should not only be unable to curse Israel, but should be
forced to bless them: this would be more for the glory of God,
and to his own confusion, than if he had turned back.

#36-41 Balak has now nothing to complain of, but that Balaam did
not come sooner. Balaam bids Balak not depend too much upon him.
He seems to speak with vexation; but is really as desirous to
please Balak, as ever he had pretended to be to please God. See
what need we have to pray every day, Our Father which art in
heaven, lead us not into temptation. Let us be jealous over our
own hearts, seeing how far men may go in the knowledge of God,
and yet come short of Divine grace.
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* Balak's sacrifice, Balaam pronounces a blessing instead of a
curse. (1-10) Balak's disappointment, and second sacrifice,
Balaam again blesses Israel. (11-30)

#1-10 With the camps of Israel full in view, Balaam ordered
seven altars to be built, and a bullock and a ram to be offered
on each. Oh the sottishness of superstition, to imagine that God
will be at man's beck! The curse is turned into a blessing, by
the overruling power of God, in love to Israel. God designed to
serve his own glory by Balaam, and therefore met him. If God put
a word into the mouth of Balaam, who would have defied God and
Israel, surely he will not be wanting to those who desire to
glorify God, and to edify his people; it shall be given what
they should speak. He who opened the mouth of the ass, caused
the mouth of this wicked man to speak words as contrary to the
desire of his heart, as those of the ass were to the powers of
the brute. The miracle was as great in the one case as in the
other. Balaam pronounces Israel safe. He owns he could do no
more than God suffered him to do. He pronounces them happy in
their distinction from the rest of the nations. Happy in their
numbers, which made them both honourable and formidable. Happy
in their last end. Death is the end of all men; even the
righteous must die, and it is good for us to think of this with
regard to ourselves, as Balaam does here, speaking of his own
death. He pronounces the righteous truly blessed, not only while
they live, but when they die; which makes their death even more
desirable than life itself. But there are many who desire to die
the death of the righteous, but do not endeavour to live the
life of the righteous; gladly would they have an end like
theirs, but not a way like theirs. They would be saints in
heaven, but not saints on earth. This saying of Balaam's is only
a wish, not a prayer; it is a vain wish, being only a wish for
the end, without any care for the means. Many seek to quiet
their consciences with the promise of future amendment, or take
up with some false hope, while they neglect the only way of
salvation, by which a sinner can be righteous before God.

#11-30 Balak was angry with Balaam. Thus a confession of God's
overruling power is extorted from a wicked prophet, to the
confusion of a wicked prince. A second time the curse is turned
into a blessing; and this blessing is both larger and stronger
than the former. Men change their minds, and break their words;
but God never changes his mind, and therefore never recalls his
promise. And when in Scripture he is said to repent, it does not
mean any change of his mind; but only a change of his way. There
was sin in Jacob, and God saw it; but there was not such as
might provoke him to give them up to ruin. If the Lord sees that
we trust in his mercy, and accept of his salvation; that we
indulge no secret lust, and continue not in rebellion, but
endeavour to serve and glorify him; we may be sure that he looks
upon us as accepted in Christ, that our sins are all pardoned.
Oh the wonders of providence and grace, the wonders of redeeming
love, of pardoning mercy, of the new-creating Spirit! Balak had
no hope of ruining Israel, and Balaam showed that he had more
reason to fear being ruined by them. Since Balaam cannot say
what he would have him, Balak wished him to say nothing. But
though there are many devices in man's heart, God's counsels
shall stand. Yet they resolve to make another attempt, though
they had no promise on which to build their hopes. Let us, who
have a promise that the vision at the end shall speak and not
lie, continue earnest in prayer, #Lu 18:1|.
$-$-$- NU:24

* Balaam, leaving divinations, prophesies the happiness of
Israel. (1-9) Balak dismisses Balaam in anger. (10-14) Balaam's
prophecies. (15-25)

#1-9 Now Balaam spake not his own sense, but the language of the
Spirit that came upon him. Many have their eyes open who have
not their hearts open; are enlightened, but not sanctified. That
knowledge which puffs men up with pride, will but serve to light
them to hell, whither many go with their eyes open. The blessing
is nearly the same as those given before. He admires in Israel,
their beauty. The righteous, doubtless, is more excellent than
his neighbour. Their fruitfulness and increase. Their honour and
advancement. Their power and victory. He looks back upon what
had been done for them. Their power and victory. He looks back
upon what had been done for them. Their courage and security.
The righteous are bold as a lion, not when assaulting others,
but when at rest, because God maketh them to dwell in safety.
Their influence upon their neighbours. God takes what is done to
them, whether good or evil, as done to himself.

#10-14 This vain attempt to curse Israel is ended. Balak broke
out into a rage against Balaam, and expressed great vexation.
Balaam has a very full excuse; God restrained him from saying
what he would have said, and constrained him to say what he
would not have uttered.

#15-25 Under the powerful influence of the Spirit of prophecy,
Balaam foretold the future prosperity and extensive dominion of
Israel. Balaam boasts that his eyes are open. The prophets were
in old times called seers. He had heard the words of God, which
many do who neither heed them, nor hear God in them. He knew the
knowledge of the Most High. A man may be full of the knowledge
of God, yet utterly destitute of the grace of God. He calls God
the Most High and the Almighty. No man could seem to express a
greater respect to God; yet he had no true fear of him, love to
him, nor faith in him; so far a man may go toward heaven, and
yet come short of it at last. Here is Balaam's prophecy
concerning Him who should be the crown and glory of his people
Israel; who is David in the type; but our Lord Jesus, the
promised Messiah, is chiefly pointed at, and of him it is an
illustrious prophecy. Balaam, a wicked man, shall see Christ,
but shall not see him nigh; not see him as Job, who saw him as
his Redeemer, and saw him for himself. When he comes in the
clouds, every eye shall see him; but many will see him, as the
rich man in hell saw Abraham, afar off. He shall come out of
Jacob, and Israel, as a Star and a Sceptre; the former denoting
his glory and lustre; the latter his power and authority. Christ
shall be King, not only of Jacob and Israel, but of all the
world; so that all shall be either governed by his golden
sceptre, or dashed in pieces by his iron rod. Balaam prophesied
concerning the Amalekites and Kenites, part of whose country he
had now in view. Even a nest in a rock will not be a lasting
security. Here is a prophecy that looks as far forward as to the
Greeks and Romans. He acknowledges all the revolutions of states
and kingdoms to be the Lord's doing. These events will make such
desolations, that scarcely any will escape. They that live then,
will be as brands plucked out of the fire. May God fit us for
the worst of times! Thus Balaam, instead of cursing the church,
curses Amalek the first, and Rome the last enemy of the church.
Not Rome pagan only, but Rome papal also; antichrist and all the
antichristian powers. Let us ask ourselves, Do we in knowledge,
experience, or profession, excel Balaam? No readiness of speech,
even in preaching or prayer, no gifts of knowledge or prophecy,
are in themselves different from, or superior to the boasted
gifts of him who loved the wages of unrighteousness, and died
the enemy of God. Simple dependence on the Redeemer's atoning
blood and sanctifying grace, cheerful submission to the Divine
will, constant endeavours to glorify God and benefit his people,
these are less splendid, but far more excellent gifts, and
always accompany salvation. No boasting hypocrite ever possessed
these; yet the feeblest believer has something of them, and is
daily praying for more of them.
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* The Israelites enticed by the daughters of Moab and Midian.
(1-5) Phinehas puts Zimri and Cozbi to death. (6-15) The
Midianites to be punished. (16-18)

#1-5 The friendship of the wicked is more dangerous than their
enmity; for none can prevail against God's people if they are
not overcome by their inbred lusts; nor can any enchantment hurt
them, but the enticements of worldly interests and pleasures.
Here is the sin of Israel, to which they are enticed by the
daughters of Moab and Midian. Those are our worst enemies who
draw us to sin, for that is the greatest mischief any man can do
us. Israel's sin did that which all Balaam's enchantments could
not do; it set God against them. Diseases are the fruits of
God's anger, and the just punishments of prevailing sins; one
infection follows the other. Ringleaders in sin ought to be made
examples of justice.

#6-15 Phinehas, in the courage of zeal and faith, executed
vengeance on Zimri and Cozbi. This act can never be an example
for private revenge, or religious persecution, or for irregular
public vengeance.

#16-18 We read not that any Midianites died of the plague; God
punished them with the sword of an enemy, not with the rod of a
father. We must set ourselves against whatever is an occasion of
sin to us, #Mt 5:29,30|. Whatever draws us to sin, should be a
vexation to us, as a thorn in the flesh. And none will be more
surely and severely punished than those who, after Satan's
example, and with his subtlety, tempt others to sin.
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* Numbering of Israel in the plains of Moab. (1-51) The division
of the land. (52-56) Number of the Levites. (57-62) None
remaining of the first numbering. (63-65)

#1-51 Moses did not number the people but when God commanded
him. We have here the families registered, as well as the
tribes. The total was nearly the same as when numbered at mount
Sinai. Notice is here taken of the children of Korah; they died
not, as the children of Dathan and Abiram; they seem not to have
joined even their own father in rebellion. If we partake not of
the sins of sinners, we shall not partake of their plagues.

#52-56 In distributing these tribes, the general rule of equity
is prescribed; that to many should be given more, and to fewer
less. Though it seems left to the prudence of their prince, the
matter at last must be settled by the providence of God, with
which all must be satisfied.

#57-62 Levi was God's tribe; therefore it was not numbered with
the rest, but alone. It came not under the sentence, that none
of them should enter Canaan excepting Caleb and Joshua.

#63-65 The execution of the sentence passed on the murmurers,
chap. #14:29|, is observable. There was not one man numbered
now, who was numbered then, but Caleb and Joshua. Here appeared
the righteousness of God, and his faithfulness to his
threatenings. Especially observe the truth of God, in performing
his promise to Caleb and Joshua. Death makes awful havoc of the
human species, and causes surprising changes in families and
nations; yet all is appointed in perfect wisdom, justice, and
truth, by the Lord himself. This should stir us up to think upon
the hateful nature of sin, the cause of all these devastations.
We should renew our repentance, seek forgiveness, value the
salvation of Christ, remember how frail we are, prepare for the
summons of death, and fill up our days in serving our generation
according to the will of God.
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* The daughters of Zelophehad apply for an inheritance, The law
of inheritances. (1-11) Moses warned of his death. (12-14)
Joshua appointed to succeed Moses. (15-23)

#1-11 The five daughters of Zelophehad considered themselves as
left destitute, having neither father nor brother to inherit any
land. Their believing expectation that the word of the Lord
would be performed in due season, and their desire of an
interest in the promised inheritance; and the modest, candid
manner in which they asked, without secret murmurs or
discontents, are a good example. They ask for a possession in
the land of Canaan. Herein they discovered, 1. Strong faith in
the power and promise of God, concerning the giving of the land
of Canaan to Israel. 2. And earnest desire of a place and name
in the land of promise, which was a type of heaven. 3. Respect
and honour for their father, whose name was dear to them now he
was gone. He never had done any thing that might bar his
children's claim. It is a comfort to parents when they come to
die, if though they have smarted for their own sin, yet they are
not conscious of any of those iniquities which God will visit on
their children. God himself gives judgment. He takes notice of
the affairs, not only of nations, but of private families, and
orders them according to his will. The petition is granted.
Those who seek an inheritance in the land of promise, shall have
what they seek for, and other things shall be added to them.

#12-14 Moses must die, but he shall have the satisfaction of
seeing the land of promise. This sight of Canaan signified his
believing prospect of the better country, that is, the heavenly.
Moses must die, but death does not cut him off; it only brings
him to rest with the holy patriarchs. It is but to die as they
died, having lived as they lived; and as their end was peace,
why should we fear any evil in the passage of that dark valley?

#15-23 Envious spirits do not love their successors; but Moses
was not one of these. We should concern ourselves, both in our
prayers and in our endeavours, for the rising generation, that
religion may be maintained and advanced, when we are in our
graves. God appoints a successor, even Joshua; who had
signalized himself by his courage in fighting Amalek, his
humility in ministering to Moses, and his faith and sincerity in
witnessing against the report of the evil spies. This man God
appoints to succeed Moses; a man in whom is the Spirit, the
Spirit of grace. He is a good man, fearing God and hating
covetousness, and acting from principle. He has the spirit of
government; he is fit to do the work and discharge the trusts of
his place. He has a spirit of conduct and courage; he had also
the Spirit of prophecy. That man is not fully qualified for any
service in the church of Christ, who is destitute of the graces
and gifts of the Holy Spirit, whatever human abilities he may
possess. And in Joshua's succession we are reminded "that the
law was given by Moses," who by reason of our transgression
could not bring us to heaven; but "grace and truth came by Jesus
Christ," for the salvation of every believer.
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* Offerings, The daily sacrifice. (1-8) The offering on the
sabbath and new moons. (9-15) Offerings at the passover, and on
the day of first-fruits. (16-31)

#1-8 God saw fit now to repeat the law of sacrifices. This was a
new generation of men; and they were concerned to keep their
peace with God when at war with their enemies. The daily
sacrifice is called a continual burnt-offering; when we are bid
to pray always, at least every morning and evening we should
offer up solemn prayers and praises to God. Nothing is added
here but that the wine poured out in the drink-offering is to be
strong wine, to teach us to serve God with the best we have. It
was a figure of the blood of Christ, the memorial of which is
still left to the church in wine; and of the blood of the
martyrs, which was poured out as a drink-offering on the
sacrifice and service of our faith, #Php 2:17|.

#9-15 Every sabbath day, beside the two lambs offered for the
daily burnt-offering, there must be two more offered. This
teaches us to double our devotions on sabbath days, for so the
duty of the day requires. The sabbath rest is to be observed, in
order more closely to apply ourselves to the sabbath work, which
ought to fill up the sabbath time. The offerings in the new
moons showed thankfulness for the renewing of earthly blessings:
when we rejoice in the gifts of providence, we must make the
sacrifice of Christ, that great gift of special grace, the
fountain and spring-head of our joy. And the worship performed
in the new moons is made typical of gospel solemnities, #Isa
66:23|. As the moon borrows light from the sun, and is renewed
by its influences; so the church borrows her light from Jesus
Christ, who is the Sun of righteousness, renewing the state of
the church, especially under the gospel.

#16-31 By the sacrifices enjoined in this chapter, we are
reminded of the continued power of the sacrifice of Christ, and
of our continual need to depend thereon. No hurrying
employments, or perilous situations, or prosperous
circumstances, should cause slackness in our religious
exercises; but should rather stir us up to greater diligence in
seeking help from, or giving thanks to the Lord. And all is to
be accompanied with repentance, faith is the Lord Jesus, and
love to him, and to produce true holiness in our conduct towards
all men; otherwise God will abhor our most solemn services and
abundant devotions. And Christ is able to supply the wants of
every day, every week, every month, every year, every ordinance,
every case.
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* The offering at the feats of trumpets, and on the day of
atonement. (1-11) Offerings at the feast of tabernacles. (12-40)

#1-11 There were more sacred solemnities in the seventh month
than in any other. It was the space between harvest and
seed-time. The more leisure we have from the pressing
occupations of this life, the more time we should spend in the
immediate service of God. The blowing of the trumpets was
appointed, #Le 22:24|. Here they are directed what sacrifices to
offer on that day. Those who would know the mind of God in the
Scriptures, must compare one part with another. The latter
discoveries of Divine light explain what was dark, and supply
what was wanting, in the former, that the man of God may be
perfect.

#12-40 Soon after the day of atonement, the day in which men
were to afflict their souls, followed the feast of Tabernacles,
in which they were to rejoice before the Lord. Their days of
rejoicing were to be days of sacrifices. A disposition to be
cheerful does us good, when it encourages our hearts in the
duties of God's service. All the days of dwelling in booths they
must offer sacrifices; while we are here in a tabernacle state,
it is our interest, as well as our duty, constantly to keep up
communion with God. The sacrifices for each of the seven days
are appointed. Every day there must be a sin-offering, as in the
other feasts. Our burnt-offerings of praise cannot be accepted
of God, unless we have an interest in the great sacrifice which
Christ offered, when he made himself a Sin-offering for us. And
no extraordinary services should put aside stated devotions.
Every thing here reminds us of our sinfulness. The life that we
live in the flesh must be by the faith of the Son of God; until
we go to be with him, to behold his glory, and praise his mercy,
who hath loved us and washed us from our sins in his own blood.
To whom be honour and glory for ever. Amen.
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* Vows to be kept. (1,2) The cases wherein vows might be
released. (3-16)

#1,2 No man can be bound by his own promise to do what he is
already, by the Divine precept, forbidden to do. In other
matters the command is, that he shall not break his words,
through he may change his mind.

#3-16 Two cases of vows are determined. The case of a daughter
in her father's house. When her vow comes to his knowledge, it
is in his power either to confirm it or do it away. The law is
plain in the case of a wife. If her husband allows her vow,
though only by silence, it stands. If he disallows it, her
obligation to her husband takes place of it; for to him she
ought to be in subjection, as unto the Lord. The Divine law
consults the good order of families. It is fit that every man
should bear rule in his own house, and have his wife and
children in subjection; rather than that this great rule should
be broken, or any encouragement be given to inferior relations
to break those bonds asunder, God releases the obligation even
of a solemn vow. So much does religion secure the welfare of all
societies; and in it the families of the earth have a blessing.
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* War with Midian. (1-6) Balaam slain. (7-12) Those slain who
caused sin. (13-38) Purification of the Israelites. (39-24)
Division of the spoil. (25-47) Offerings. (48-54)

#1-6 All who, without commission from God, dare to execute
private revenge, and who, from ambition, covetousness, or
resentment, wage war and desolate kingdoms, must one day answer
for it. But if God, instead of sending an earthquake, a
pestilence, or a famine, be pleased to authorize and command any
people to avenge his cause, such a commission surely is just and
right. The Israelites could show such a commission, though no
persons now can do so. Their wars were begun and carried on
expressly by Divine direction, and they were enabled to conquer
by miracles. Unless it can be proved that the wicked Canaanites
did not deserve their doom, objectors only prove their dislike
to God, and their love to his enemies. Man makes light of the
evil of sin, but God abhors it. This explains the terrible
executions of the nations which had filled the measure of their
sins.

#7-12 The Israelites slew the Kings of Midian. They slew Balaam.
God's overruling providence brought him thither, and their just
vengeance found him. Had he himself rightly believed what he had
said of the happy state of Israel, he would not have thus herded
with the enemies of Israel. The Midianites' wicked wiles were
Balaam's projects: it was just that he should perish with them,
#Ho 4:5|. They took the women and children captives. They burnt
their cities and castles, and returned to the camp.

#13-18 The sword of war should spare women and children; but the
sword of justice should know no distinction, but that of guilty
or not guilty. This war was the execution of a righteous
sentence upon a guilty nation, in which the women were the worst
criminals. The female children were spared, who, being brought
up among the Israelites, would not tempt them to idolatry. The
whole history shows the hatefulness of sin, and the guilt of
tempting others; it teaches us to avoid all occasions of evil,
and to give no quarter to inward lusts. The women and children
were not kept for sinful purposes, but for slaves, a custom
every where practised in former times, as to captives. In the
course of providence, when famine and plagues visit a nation for
sin, children suffer in the common calamity. In this case
parents are punished in their children; and for children dying
before actual sin, full provision is made as to their eternal
happiness, by the mercy of God in Christ.

#19-24 The Israelites had to purify themselves according to the
law, and to abide without the camp seven days, though they had
not contracted any moral guilt, the war being just and lawful,
and commanded by God. Thus God would preserve in their minds a
dread and detestation of shedding blood. The spoil had been used
by Midianites, and being now come into the possession of
Israelites, it was fit that it should be purified.

#25-47 Whatever we have, God justly claims a part. Out of the
people's share God required one in fifty, but out of the
soldiers' share only one in five hundred. The less opportunity
we have of honouring God with personal services, the more should
we give in money or value.

#48-54 The success of the Israelites had been very remarkable,
so small a company overcoming such multitudes, but it was still
more wonderful that not one was slain or missing. They presented
the gold they found among the spoils, as an offering to the
Lord. Thus they confessed, that instead of claiming a reward for
their service, they needed forgiveness of much that had been
amiss, and desired to be thankful for the preservation of their
lives, which might justly have been taken away.
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* The tribes of Reuben and Gad request an inheritance on the
east of Jordan. (1-5) Moses reproves the Reubenites and Gadites.
(6-15) They explain their views, Moses consents. (16-27) They
take possession of the land to the east of Jordan. (28-42)

#1-5 Here is a proposal made by the Reubenites and Gadites, that
the land lately conquered might be allotted to them. Two things
common in the world might lead these tribes to make this choice;
the lust of the eye, and the pride of life. There was much amiss
in the principle they went upon; they consulted their own
private convenience more than the public good. Thus to the
present time, many seek their own things more than the things of
Jesus Christ; and are led by worldly interests and advantages to
take up short of the heavenly Canaan.

#6-15 The proposal showed disregard to the land of Canaan,
distrust of the Lord's promise, and unwillingness to encounter
the difficulties and dangers of conquering and driving out the
inhabitants of that land. Moses is wroth with them. It will
becomes any of God's Israel to sit down unconcerned about the
difficult and perilous concerns of their brethren, whether
public or personal. He reminds them of the fatal consequences of
the unbelief and faint-heartedness of their fathers, when they
were, as themselves, just ready to enter Canaan. If men
considered as they ought what would be the end of sin, they
would be afraid of the beginning of it.

#16-27 Here is the good effect of plain dealing. Moses, by
showing their sin, and the danger of it, brought them to their
duty, without murmuring or disputing. All men ought to consider
the interests of others as well as their own; the law of love
requires us to labour, venture, or suffer for each other as
there may be occasion. They propose that their men of war should
go ready armed before the children of Israel into the land of
Canaan, and that they should not return till the conquest of
Canaan was ended. Moses grants their request, but he warns them
of the danger of breaking their word. If you fail, you sin
against the Lord, and not against your brethren only; God will
certainly reckon with you for it. Be sure your sin will find you
out. Sin will surely find out the sinner sooner or later. It
concerns us now to find our sins out, that we may repent of
them, and forsake them, lest they find us out to our ruin.

#28-42 Concerning the settlement of these tribes, observe, that
they built the cities, that is, repaired them. They changed the
names of them; probably they were idolatrous, therefore they
should be forgotten. A spirit of selfishness, of seeking our
own, not the things of Christ, when each one ought to assist
others, is as dangerous as it is common. It is impossible to be
sincere in the faith, sensible of the goodness of God,
constrained by the love of Christ, sanctified by the power of
the Holy Ghost, and yet be indifferent to the progress of
religion, and the spiritual success of others, through love of
ease, or fear of conflict. Let then your light so shine before
men, that they may see your good works, and glorify your Father
which is in heaven.
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* Encampments of the Israelites. (1-49) The Canaanites to be
destroyed. (50-56)

#1-49 This is a brief review of the travels of the children of
Israel through the wilderness. It is a memorable history. In
their travels towards Canaan they were continually on the
remove. Such is our state in this world; we have here no
continuing city, and all our removes in this world are but from
one part a desert to another. They were led to and fro, forward
and backward, yet were all the while under the direction of the
pillar of cloud and fire. God led them about, yet led them the
right way. The way God takes in bringing his people to himself
is always the best way, though it does not always seem to us the
nearest way. Former events are mentioned. Thus we ought to keep
in mind the providences of God concerning us and families, us
and our land, and the many instances of that Divine care which
has led us, and fed us, and kept us all our days hitherto. Few
periods of our lives can be thought upon, without reminding us
of the Lord's goodness, and our own ingratitude and
disobedience: his kindness leaves us without excuse for our
sins. We could not wish to travel over again the stages we have
passed, unless we could hope, by the grace of God, to shun the
sins we then committed, and to embrace such opportunities of
doing good as we have let slip. Soon will our wanderings end,
and our eternal state be fixed beyond recall; how important then
is the present moment! Happy are those whom the Lord now guides
with his counsel, and will at length receive to his glory. To
this happiness the gospel calls us. Behold now is the accepted
time, now is the day of salvation. Let sinners seize the
opportunity, and flee for refuge to the hope set before them.
Let us redeem our time, to glorify God and serve our generation;
and he will carry us safely through all, to his eternal kingdom.

#50-56 Now that they were to pass over Jordan, they were
entering again into temptation to follow idols; and they are
threatened that, if they spared either the idols or the
idolaters, their sin would certainly be their punishment. They
would foster vipers in their own bosoms. The remnant of the
Canaanites, if they made any peace with them, though but for a
time, would be pricks in their eyes, and thorns in their sides.
We must expect trouble and affliction from whatever sin we
indulge; that which we are willing should tempt us, will vex us.
It was intended that the Canaanites should be put out of the
land; but if the Israelites learned their wicked ways, they also
would be put out. Let us hear this and fear. If we do not drive
out sin, sin will drive us out. If we are not the death of our
lusts, our lusts will be the death of our souls.
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* The bounds of the promised land. (1-15) Those appointed to
divide the land. (16-29)

#1-15 Canaan was of small extent; as it is here bounded, it is
but about 160 miles in length, and about 50 in breadth; yet this
was the country promised to the father of the faithful, and the
possession of the seed of Israel. This was that little spot of
ground, in which alone, for many ages, God was known. This was
the vineyard of the Lord, the garden enclosed; but as it is with
gardens and vineyards, the narrowness of the space was made up
by the fruitfulness of the soil. Though the earth is the Lord's,
and the fulness thereof, yet few know him, and serve him; but
those few are happy, because fruitful to God. Also, see how
little a share of the world God gives to his own people. Those
who have their portion in heaven, have reason to be content with
a small pittance of this earth. Yet a little that a righteous
man has, having it from the love of God, and with his blessing,
is far better and more comfortable than the riches of many
wicked.

#16-29 God here appoints men to divide the land to them. So sure
must they feel of victory and success while God fought for them,
that the persons are named who should be intrusted with the
dividing of the land.
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* The cities of the Levites. (1-8) The cities of refuge, The
laws about murder. (9-34)

#1-8 The cities of the priests and Levites were not only to
accommodate them, but to place them, as religious teachers, in
several parts of the land. For though the typical service of the
tabernacle or temple was only in one place, the preaching of the
word of God, and prayer and praise, were not thus confined.
These cities were to be given out of each tribe. Each thus made
a grateful acknowledgement to God. Each tribe had the benefit of
the Levites dwelling amongst them, to teach them the knowledge
of the Lord; thus no parts of the country were left to sit in
darkness. The gospel provides that he who is taught in the word,
should communicate to him that teaches, in all good things, #Ga
6:6|. We are to free God's ministers from distracting cares, and
to leave them at leisure for the duties of their station; so
that they may be wholly employed therein, and avail themselves
of every opportunity, by acts of kindness, to gain the good-will
of the people, and to draw their attention.

#9-34 To show plainly the abhorrence of murder, and to provide
the more effectually for the punishment of the murderer, the
nearest relation of the deceased, under the title of avenger of
blood, (or the redeemer of blood,) in notorious cases, might
pursue, and execute vengeance. A distinction is made, not
between sudden anger and malice aforethought, both which are the
crime of murder; but between intentionally striking a man with
any weapon likely to cause death, and an unintentional blow. In
the latter case alone, the city of refuge afforded protection.
Murder in all its forms, and under all disguises, pollutes a
land. Alas! that so many murders, under the name of duels,
prize-fights, &c. should pass unpunished. There were six cities
of refuge; one or other might be reached in less than a day's
journey from any part of the land. To these, man-slayers might
flee for refuge, and be safe, till they had a fair trial. If
acquitted from the charge, they were protected from the avenger
of blood; yet they must continue within the bounds of the city
till the death of the high priest. Thus we are reminded that the
death of the great High Priest is the only means whereby sins
are pardoned, and sinners set at liberty. These cities are
plainly alluded to, both in the Old and New Testament, we cannot
doubt the typical character of their appointment. Turn ye to the
strong hold, ye prisoners of hope, saith the voice of mercy,
#Zec 9:12|, alluding to the city of refuge. St. Paul describes
the strong consolation of fleeing for refuge to the hope set
before us, in a passage always applied to the gracious
appointment of the cities of refuge, #Heb 6:18|. The rich
mercies of salvation, through Christ, prefigured by these
cities, demand our regard. 1. Did the ancient city rear its
towers of safety on high? See Christ raised up on the cross; and
is he not exalted at the right hand of his Father, to be a
Prince and a Saviour, to give repentance and remission of sins?
2. Does not the highway of salvation, resemble the smooth and
plain path to the city of refuge? Survey the path that leads to
the Redeemer. Is there any stumbling-block to be found therein,
except that which an evil heart of unbelief supplies for its own
fall? 3. Waymarks were set up pointing to the city. And is it
not the office of the ministers of the gospel to direct sinners
to Him? 4. The gate of the city stood open night and day. Has
not Christ declared, Him that cometh unto me I will in nowise
cast out? 5. The city of refuge afforded support to every one
who entered its walls. Those who have reached the refuge, may
live by faith on Him whose flesh is meat indeed, and whose blood
is drink indeed. 6. The city was a refuge for all. In the gospel
there is no respect of persons. That soul lives not which
deserves not Divine wrath; that soul lives not which may not in
simple faith hope for salvation and life eternal, through the
Son of God.
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* The inheritance of the daughters of Zelophehad. (1-4) The
daughters of Zelophehad are to marry in their own tribe. (5-12)
Conclusion. (13)

#1-4 The heads of the tribe of Manasseh represent the evil which
might follow, if the daughters of Zelophehad should marry into
any other tribes. They sought to preserve the Divine appointment
of inheritances, and that contests and quarrels should not rise
among those who should come afterwards. It is the wisdom and
duty of those who have estates in the world, to settle them, and
to dispose of them, so that no strife and contention may arise.

#5-12 Those who consult the oracles of God, concerning the
making of their heavenly inheritance sure, shall not only be
directed what to do, but their inquiries shall be graciously
accepted. God would not have one tribe enriched at the expense
of another. Each tribe was to keep to its own inheritance. The
daughters of Zelophehad submitted to this appointment. How could
they fail to marry well, when God himself directed them? Let the
people of God learn how suitable and proper it is, like the
daughters of Israel, to be united only to their own people.
Ought not every true believer Israel, to be united only to their
own people. Ought not every true believer in Jesus, to be very
attentive in the near and tender relations of life, to be united
only to such as are united to the Lord? All our intentions and
inclinations ought to be subjected to the will of God, when that
is made known to us, and especially in contracting marriage.
Although the word of God allows affection and preference in this
important relation, it does not sanction that foolish,
ungovernable, and idolatrous passion, which cares not what may
be the end; but in defiance of authority, determines upon
self-gratification. All such conduct, however disguised, is
against common sense, the interests of society, the happiness of
the marriage relation, and, what is still more evil, against the
religion of Christ.

#13 These are the judgments the Lord commanded in the plains of
Moab. Most of them related to the settlement in Canaan, into
which the Israelites were now entering. Whatever new condition
God, by his providence, brings us into, we must beg him to teach
us the duties of it, and to enable us to do them, that we may do
the work of the day in its day, the duty of a place in its
place.