COMMENTARIES
ON
THE
FOUR LAST BOOKS OF
MOSES
ARRANGED
IN
THE FORM OF A HARMONY
BY JOHN
CALVIN
TRANSLATED FROM THE ORIGINAL LATIN,
AND COMPARED WITH THE
FRENCH EDITION,
WITH ANNOTATIONS, ETC.
BY THE
REV. CHARLES WILLIAM BINGHAM,
M.A.,
RECTOR OF MELCOMBE-HORSEY,
DORSET, AND FORMERLY FELLOW OF NEW COLLEGE, OXFORD
VOLUME
FOURTH
CHRISTIAN CLASSICS
ETHEREAL LIBRARY
GRAND RAPIDS,
MI
http://www.ccel.org
Deuteronomy
1
Deuteronomy
1:6-8
6. The Lord our God spoke unto
us in Horeb, saying, Ye have dwelt long enough in this mount: 6. Jehova
Deus noster loquutus est nobis in Horeb, dicendo: Sat vobis est habitasse in
monte isto.
7. Turn you, and take your
journey, and go to the mount of the Arnorites, and unto all the places nigh
thereunto, in the plain, in the hills, and in the vale, and in the south, and by
the sea-side, to the land of the Canaanites, and unto Lebanon, unto the great
river, the river Euphrates. 7. Vertite vos, et proficiscimini, et ite ad
montem Amorrhmorum, et ad omnes vicinos ejus, in solitudine, in monte, et
planitie, et rueridle, et in littore marls, terrain Chenanaei a Lebanon usque ad
flumen magnum flumen Euphraten.
8.
Behold, I have set the land before you: go in and possess the land which the
Lord. swore unto your fathers, Abraham, Isaac, and Jacob, to give unto them, and
to their seed after them. 8. Vide, dedi coram vobis terram, ingredimini,
et possidete terram illam quam juravit Jehova patribus vestris, Abraham, Isaac
et Jacob, se daturum eis, et semini eorum post
ipsos.
6.
The Lord our God spoke to us
in Horeb. In this Second Narration,
Moses expressly declares that God not only gave them a visible sign, by
uplifting the cloud, but that He also verbally commanded the people to leave
Mount Sinai, and to set about the performance of the rest of their journey. God
says, then, that enough time had been spent in one place;
f1
for, before they left it, an entire year had passed away there. Although there
were eleven days' journey before them before they would arrive at Kadesh-barnea,
nevertheless, lest anything should delay the people, who were naturally but too
indolent, tie stimulates them by setting before them the ease with which it
might be accomplished, telling them that they had but to lift up their feet and
advance, in order to attain the promised rest.
Numbers
9
Numbers
9:17-23
17. And when the cloud was
taken up from the tabernacle, then after that the children of Israel journeyed:
and in the place where the cloud abode, there the children of Israel pitched
their tents. 17. Quum discederet nubes a tabernaculo, postea
proficiscebantur filii Israel: atque in loco ubi manebat nubes, illic
castrametabantur filii Israel.
18. At
the commandment of the Lord the children of Israel journeyed, and at the
commandment of the Lord they pitched: as long as the cloud abode upon the
tabernacle they rested in their tents. 18. Ad os Jehovae proficiscebantur
filii Israel, et ad os Jehovae castrametabantur: cunctis diebus quibus stabat
nubes supra tabernaculum, manebant.
19.
And when the cloud tarried long upon the tabernacle many days, then the children
of Israel kept the charge of the Lord, and journeyed not. 19. Quum autem
moram trahebat nubes supra tabernaculum diebus multis, tunc observabant filii
Israel custodiam Jehovae, et non
proficiscebantur.
20. And so it was,
when the cloud was a few days upon the tabernacle; according to the commandment
of the Lord they abode in their tents, and according to the commandment of the
Lord they journeyed. 20. Quando autem nubes paucis diebus erat super
tabernaculum, ad os Jehovae manebant, et ad os Jehovae
proficiscebantur.
21. And so it was,
when the cloud abode from even unto the morning, and that the cloud was taken up
in the morning, then they journeyed: whether it was by day or by night that the
cloud was taken up, they journeyed. 21. Quando igitur erat nubes a
vespera usque mane, ascendebat autem nubes mane, tunc proficiscebantur: aut si
nocte et die, et postea ascendebat nubes, tunc
proficiscebantur.
22. Or whether it were
two days, or a month, or a year, that the cloud tarried upon the tabernacle,
remaining thereon, the children of Israel abode in their tents, and journeyed
not: but when it was taken up, they journeyed. 22. Aut duobus diebus, aut
mense, aut anno, quando moram trahebat nubes super tabernaculum, manendo super
illud, in castris manebant filii Israel, nec proficiscebantur: si autem illa
ascendebat, tunc proficiscebantur.
23.
At the commandment of the Lord they rested in the tents, and at the commandment
of the Lord they journeyed: they kept the charge of the Lord, at the commandment
of the Lord by the hand of Moses. 23. Ad os Jehovae castrametabantur, et
ad os Jehovae proficiscebantur: custodiam Jehovae servabant ad os Jehovae per
manum Mosis.
17.
And when the cloud was taken
up from the tabernacle. Moses before
informed us that the tabernacle was so distinguished by a visible miracle, that
God made it manifest that He dwelt there: not that He left heaven and removed to
that earthly house, but in order to be nigh to His people by the presence of His
power and grace, whenever He was invoked by them. He now reports another
miracle, that God, by uplifting the cloud, gave a sign, as it were, by which He
commanded them to strike the camp; and when the cloud rested on the tabernacle,
it was a sign that they should abide where they were. Here, however, a question
arises; since it has been already said that, immediately after their departure
from Egypt, the cloud was like a banner to direct the march of the people, it
follows that they were not now for the first time admonished by its being lifted
up to collect their baggage, and ordered as it were to advance. The answer is
easy, that the people were indeed previously directed by the sight of the cloud,
as we have seen; but that here a new fact is related, viz., that since the
tabernacle was set up, the cloud, which hitherto was suspended in the air and
went before the camp, now settled on the sanctuary: for a fresh acquisition of
grace is here proclaimed by the more certain and conspicuous sign, as if God
showed himself more closely and familiarly as the leader of the people.
Although, therefore, the cloud had been the director of their march from its
very commencement, yet it more fully illustrated the glory of the tabernacle
when it proceeded from thence.
18.
At the commandment of the
Lord.
f2
The mouth is here used by metonymy for the speech; nor does there
appear to me to be so much harshness in the Hebraism, but that it may be
appropriately retained. But it is asked whether God actually spoke or not; for
the word mouth is often repeated. It is indeed likely that Moses was
instructed but once what was meant by the removal or remaining of the
cloud; yet I doubt not but that the name of word, or
commandment,
was given to the sign, inasmuch as God speaks as much to the eyes by outward
signs as He does to the ears by His voice. Still, from this mode of expression
we may gather that the use of signs
f3
is perverted and nullified, unless they are taken to be visible doctrine, as
Augustin writes. The repetition, which certainly has no little force, shows how
worthy this is of observation.
19.
Then the children kept the charge
of the Lord. Some,
f4
in my opinion, extend this too far, thinking that when the cloud tarried, the
children of Israel, being as it were at leisure, employed themselves in the
worship of God; but I restrict it rather to that heedfulness which is then
praised at some length. To keep the charge (custodiam,) then, is
equivalent to regarding the will of God with the greatest earnestness and care.
For, when the cloud had begun to rest in any place, the people knew that they
were to remain there; but if on the next day they were not attentive, the cloud
might vanish, and thus their neglect and carelessness might deprive them of this
incomparable advantage.
To this end it is said
immediately afterwards that, If for one day, or more, or even for a month, or a
year, the cloud stood still, the people was, as it were, tied to the spot. The
old interpreter
f5
has not badly rendered it, "The children of Israel were upon the watch;" since
day and night they anxiously expected the time when God would command them to
move forward. The last verse of the chapter confirms this sense, where it is
again added, that "they kept the charge of the Lord at His mouth by the hand of
Moses:" whence it appears that Moses was God's interpreter, so that they might
set forth on their march whenever the cloud being lifted up pointed out to them
the way. Nor can it be doubted but that it preceded them; so that they might
know in what direction God would have them proceed, and whither they were to go.
Moreover, it must be observed that in both respects it is counted worthy of
praise in the people, that they should either journey, or continue where they
were, at God's command. Thus is that absurd activity condemned which engages
itself in endless work; as if men could only obey God by turmoil. Whereas it is
sometimes no less a virtue to rest, when it so pleases God.
f6
Exodus
40
Exodus
40:36-38
36. And when the cloud was
taken up from over the tabernacle, the children of Israel went onward in all
their journeys: 36. Quum recederet nubes a tabernaculo, proficiscebantur
filii Israel in cunctis profectionibus suis:
37. But if the cloud were not taken up,
then they journeyed not till the day that it was taken up. 37. Quod si
non recederet nubes, non proficiscebantur usque ad diem qua recedebat.
38. For the cloud of the Lord was upon
the tabernacle by day, and fire was on it by night, in the sight of all the
house of Israel, throughout all their journeys. 38. Quia nubes Jehovae
erat super tabernaculum interdiu, ignis vero noctu in eo, coram oculis totius
domus Israel, in cunctis profectionibus
eorum.
38.
For the cloud of the Lord was on
the tabernacle. Moses more distinctly
explains what he had said generally respecting the cloud, viz., that by night a
fiery column appeared, because the cloud would not have been visible amidst the
darkness. A second explanation is also added, that this did not happen once or
twice only, but "in all their journeys;" so that they were never without a sight
of the cloud, which might be a witness of God's presence, whether, being settled
on the tabernacle, it commanded them to rest, or, by its ascension, gave them
the sign for removing the camp. Now, the equability of this proceeding, in all
the variety of times and marches, did not a little conduce to certainty; for, if
the cloud had daily accomplished the same course, this very regularity would
have obscured the power' of God; but when for a whole year it did not move, and
then frequently proceeded to a new place, and now by its. guidance pointed out a
longer journey, now a shorter one, by this very diversity the paternal care of
God, who was never unmindful of His people, more conspicuously manifested
itself.
Numbers
10
Numbers
10:29-36
29. And Moses said unto
Hobab, the son of Raguel the Midianite, Moses' father-in-law, We are journeying
unto the place of which the Lord said, I will give it you: come thou with us,
and we will do thee good; for the Lord hath spoken good concerning
Israel. 29. Dixit autem Moses ad Hobab filium Reuel Madianitae soceri
sui, Nos proficiscimur ad locum de quo dixit Jehova, Illum dabo vobis: veni
nobiscum, et benefaciemus tibi: quia Jehova loquutus est beneficentiam super
Israelem.
30. And he said unto him, I
will not go; but I will depart to mine own land, and to my kindred. 30.
Respondit autem ei, Non veniam: sed ad terram meam, et ad natale solum meum
ibo.
31. And he said, Leave us not, I
pray thee; forasmuch as thou knowest how we are to encamp in the wilderness, and
thou mayest be to us instead of eyes. 31. Tunc dixit, Ne derelinquas nos:
quia propterea nosti mansiones nostras in deserto, et fuisti nobis pro
oculis.
32. And it shall be, if thou go
with us, yea, it shall be, that what goodness the Lord shall do unto us, the
same will we do unto thee. 32. Quum autem veneris nobiscum, et evenerit
nobis bonum illud quod benefacturus est Jehova nobis, tum benefaciemus
tibi.
33. And they departed from the
mount of the Lord three days' journey: and the ark of the covenant of the Lord
went before them in the three days' journey, to search out a resting-place for
them. 33. Profecti sunt itaque a monte Jehovae via trium dierum: et arca
foederis Jehovae proficiscebatur ante eos via trium dierum illorum, ad
explorandam illis requiem.
34. And the
cloud of the Lord was upon them by day, when they went out of the
camp. 34. Et nubes Jehovae erat super eos interdiu, dum proficiscerentur
e castris.
35. And it came to pass, when
the ark set forward, that Moses said, Rise up, Lord, and let thine enemies be
scattered; and let them that hate thee flee before thee. 35. Quum autem
coepit proficisci arca, dicebat Moses, Surge Jehova, et despergantur inimici
tui, et fugiant odio habentes te a facie
tua:
36. And when it rested, he said,
Return, O Lord, unto the many thousands of Israel. 36. Quando vero
requiescebat, dicebat, Revertere Jehova ad decem millia millium
Israelis.
29.
And Moses said unto Hobab the son
of Raguel. Very grossly are those
mistaken who have supposed Hobab
f7
to be Jethro, the father-in-law of Moses, whom we have already seen to have
returned a few days after he had come to see him. Now, old age almost in a state
of decrepitude would have been but little suited for, or equal to, such
difficult labors. Moses was now eighty years old, and still far short of the age
of his father-in-law. But all doubt is removed by the fourth chapter of Judges,
where we read that the descendants of Hobab were still surviving in the land of
Canaan. When, therefore, the good old man went home, he left Hobab his son
— still in the vigor of life, and to whom on account of his neighborhood,
the desert-country was well known — as a companion for his son-in-law,
that might be useful to him in the performance of many services. Here, however,
whether wearied by delay and difficulties, or offended by the malignant and
perverse spirit of the people, or preferring his home and a stationary life to
those protracted wanderings, he desired to follow his father. In order, however,
that we might know that he had not sought his dismissal as a mere feint, (as is
often the case,
f8
) Moses expressly states that he could not immediately prevail upon him to stay
by his prayers; nay, that he was not attracted by the promises whereby Moses
endeavored to tempt him, until he had been perseveringly entreated. Although the
expectation of the promised land is set before him, yet, since mention is only
made of temporal and transient prosperity, it may thence be probably conjectured
that he had not profited by his advantages as he should. He had seen and heard
the tokens of God's awful power when the Law was given; yet Moses urges him to
come on by no other argument than that he would enjoy the riches of the land.
Unless perhaps Moses desired to give him some taste of the graciousness and
fatherly love of God as manifested in the temporal blessing, in order to lift up
his mind to higher things. Still he merely refers to the promise of God, and
then engages that he shall share in all their good things. Nevertheless, this
alone is no trifle, that he should be attracted by no uncertain hope, but by the
sure enjoyment of those good things which God, who cannot lie, had promised: for
deceptive allurements often invite men to undergo labors, and to encounter
perils; but Moses brings forward God, as it were, as his surety, inasmuch as tie
had promised that He would give the people a fertile land, full of an abundance
of all good things. At any rate, Hobab represents to us, as in a mirror, the
innate disposition of the whole human race, to long for that which it apprehends
by the carnal sense. It is natural to prefer our country, however barren and
wretched, to other lands the most fertile and delightful: thus the Ithaca of
Ulysses has passed into a proverb.
f9
But let me now reprove another fault, viz., that, generally speaking, all set
their affections on this present life: thus Hobab despises the promise of God,
and holds fast to the love of his native
land.
31.
And he said, Leave us not, I pray
thee. Moses perseveres and urges what he
had just said, that Hobab should be a sharer in the prosperity which God had
given his people reason to expect. "To this end" (he says) "thou hast
known all our stations in the desert," which words commentators do not appear to
have observed or understood; for they translate them simply, "for thou hast
known," as if Moses desired to retain Hobab to be of use to himself, whereas
there is more than one causal particle here;
f10
and thus it is literally, "Since, for this cause, thou hast known all our
resting-places," etc. Its meaning, then, is as follows, that Hobab was
ill-advised for his own interest; for he had borne many inconveniences, for this
reason, that he might at sonic time or other receive his recompense; as if it
were said, Wherefore hast thou hitherto endured so many inconveniences whilst
directing our course, unless that thou mightest enjoy with us the blessings of
our repose? In a word, Moses signifies that the labors of Hobab would be vain
and fruitless, unless he should endure them a little while longer, until,
together with the children of Israel, he should enjoy the promised inheritance.
What is here said, then, does not relate to the future, as if Moses had said, Be
to us instead of eyes, as thou hast been heretofore; but by reminding him that
the reward of his labors was at hand, he urges and encourages him to
proceed.
33.
And they departed from the mount
of the Lord. He calls Sinai "the mount
of the Lord," because in no other place had God's glory been so conspicuously
manifested. This, I admit, it had been called by anticipation
(kata<
pro>lhyin) before the promulgation of the
law; but this name was imposed upon it afterwards to inspire eternal reverence
for the law. By "three days' journey," we must understand a continuous march of
three days, for they did not pitch their tents until they reached the desert of
Paran, but slept in the. open air. When it is said that the ark went before them
in the three days' journey, there is no reference to its distance, as if it was
sent forward three days ahead; but that it was so placed in their van that, when
the cloud settled upon it, they halted as at a station prescribed to them by
God. This was the searching for a resting-place of which he
speaks.
35.
And it came to pass, when the
ark set forward. Since their journey was
by no means a peaceful one, but the attack of enemies was constantly to be
dreaded, it was needful to beseech God that He would go forth as if prepared for
battle. Thus, too, did Moses support their courage, lest any more immediate
cause for terror should render them sluggish and inert. It is, then, as if he
had prayed thus: O Lord, not only show us the way, but open it to us also by the
power of thy hand in the destruction of the enemies. He calls them not the
enemies of the
people but of
God,
in order that the Israelites might be assured that they fought under His
auspices; for thus might both a more certain victory be expected, since the
righteous God, who avenges iniquity, was defending His own cause; and also, it
was no slight matter of consolation and rejoicing, when the people heard, that
whosoever should arise to harass them unjustly were also the enemies of God,
since He will protect his people as the apple of His eye. Therefore has the
Prophet borrowed this passage, in order to arm the Church with confidence, and
to maintain it in cheerfulness under the violent assaults of its enemies.
(<196801>Psalm
68:1.) Further, the analogy and similitude between the visible sign, and the
thing signified, must be observed; for Moses was not so foolish as to address
the Ark in these words; he only asked God to prove effectually that the Ark was
a lively image of His power and
glory.
36.
And when it rested, he said,
Return, O Lord. By thus praying he also
exhorts the people to be patient, lest the weariness which arose from the delay
should beget indignation. Otherwise it would have been annoying that the time of
their journeying should be protracted, so that they would arrive the later at
their rest. And we see, indeed, how their minds were exasperated, as if a slower
progress was a kind of disappointment. In order, therefore, to correct this
impatience, Moses reminds them that their halts were advantageous to them, so
that God, dwelling at home like the father of a family, might manifest His care
of them; for the allusion is to men who Lake advantage of a time of repose and
release from other business, to occupy themselves more un-restrainedly in paying
attention to their own family.
Numbers
11
Numbers
11:1-35
1. And when the people
complained, it displeased the Lord: and the Lord heard it; and his anger was
kindled; and the fire of the Lord burnt among them, and consumed them that were
in the uttermost parts of the camp. 1. Et fuit populus quasi fatiscentes,
displicuit in auribus Jehovae. Audivit enim Jehova, et iratus est furor ejus,
exarsitque ignis ipsius contra eos, consumpsitque extremum
castrorum.
2. And the people
cried unto Moses; and when Moses prayed unto the Lord, the fire was
quenched. 2. Tunc clamavit populus ad Mosen, et oravit Moses Jehovam, et
concidit ignis.
3. And he called
the name of the place Taberah; because the fire of the Lord burnt among
them. 3. Vocavitque nomen illius loci Taberah: quia accensus fuerat in
eos ignis Jehovae.
4. And the mixed
multitude that was among them fell a lusting; and the children of Israel also
wept again, and said, Who shall give us flesh to eat? 4. Et collectio
quae erat in medio ejus, concupiverunt concupiscentia, et aversi sunt: quinetiam
fleverunt filii Israel, dicentes, Quis pascet nos
carnibus?
5. We remember the fish which
we did eat in Egypt freely; the cucumbers, and the melons, and the leeks, and
the onions, and the garlic: 5. Recordamur piscium quos comedebamus in
AEgypto gratis, cucumerum, et peponum, et porrorum, et ceparum et
alliorum.
6. But now our soul is dried
away: there is nothing at all, beside this manna, before our eyes. 6. At
nunc anima nostra arida est, nec quicquam est nisi man in oculis
nostris.
7. And the manna was as
coriander seed, and the color thereof as the color of bdellium. 7. Man
autem sicut coriandri semen erat, et color ejus sicut color
bdellii.
8. And the people went about,
and gathered it, and ground it in mills, or beat it in a mortar, and baked it in
pans, and made cakes of it: and the taste of it was as the taste of fresh
oil. 8. Diffundebant autem se populus, et colligebant, et molebant in
mola aut terebant in mortario, coquebantque in olla, faciebantque ex eo
placentas, quarum sapor erat sicut sapor recentis
olei:
9. And when the dew fell upon the
camp in the night, the manna fell upon it. 9. Quum vero descenderat ros
super castra, descendebat man super
ipsum.
10. Then Moses heard the people
weep throughout their families, every man in the door of his tent: and the anger
of the Lord was kindled greatly; Moses was also displeased. 10. Audivit
itaque Moses populum flentem per familias: quemque ad ostium tabernaculi sui:
unde iratus est furor Jehovae valde, ipsi quoque Mosi
displicuit.
11. And Moses said unto the
Lord, Wherefore hast thou afflicted thy servant? and wherefore have I not found
favor in thy sight, that thou layest the burden of all this people upon
me? 11. Et dixit Moses ad Jehovam, Ut quid malefecisti servo tuo? et
quare non inveni gratiam in oculis tuis, ut imponeres onus universi populi hujus
super me?
12. Have I conceived all this
people? have I begotten them, that thou shouldest say unto me, Carry them in thy
bosom (as a nursing-father beareth the sucking child) unto the land which thou
sworest unto their fathers? 12. An ego concepi universum populum istum?
et an ego genui eum, quod dicis mihi, Porta eum in sinu tuo, quemadmodum ferre
solet nutritius infantem, in terram de qua jurasti patribus
ejus?
13. Whence should I have flesh to
give unto all this people? for they weep unto me, saying, Give us flesh, that we
may eat. 13. Unde mihi caro ut dem universo populo huic? Flent enim
adversum me, dicendo, Da nobis carnes, ut
comedamus.
14. I am not able to bear all
this people alone, because it is too heavy for me. 14. Non possem ego
solus ferre universum populum hunc: quia supra vires meas
est.
15. And if thou deal thus with me,
kill me, I pray thee, out of hand; if I have found favor in thy sight; and let
me not see my wretchedness. 15. Quod si ita tu facis mihi, occide me
quaeso occidendo, si inveni gratiam in oculis tuis, et ne videam malum
meum.
16. And the Lord said unto Moses,
Gather unto me seventy men of the elders of Israel, whom thou knowest to be the
elders of the people, and officers over them; and bring them unto the tabernacle
of the congregation, that they may stand there with thee. 16. Tunc dixit
Jehova ad Mosen, Congrega mihi septuaginta viros e senioribus conventionis, ut
adstent ibi tecum.
17. And I will come
down and talk with thee there: and I will take of the spirit which is upon thee,
and will put it upon them; and they shall bear the burden of the people with
thee, that thou bear it not thyself alone. 17. Tunc descendam, et loquar
tecum ibi, et separabo de spiritu qui est in te, et ponam in eis: ut sustineant
tecum onus populi: et non sustineas tu
solus.
18. And say thou unto the people,
Sanctify yourselves against tomorrow, and ye shall eat flesh: (for ye have wept
in the ears of the Lord, saying, Who shall give us flesh to eat? for it was well
with us in Egypt;) therefore the Lord will give you flesh, and ye shall
eat. 18. Ad populum autem dices, Sanctificamini in crastinum, et
comedetis carnes: flevistis enim in auribus Jehovae, dicendo, Quiscomedere
faciet nos carnes? certe melius erat nobis in AEgypto: dedit enim Jehova vobis
carnes, et comedetis.
19. Ye shall not
eat one day, nor two days, nor five days, neither ten days, nor twenty
days: 19. Non una die comedetis, neque duobus diebus, neque quinque
diebus, neque decem diebus, neque viginti diebus
tantum:
20. But even a whole month,
until it come out at your nostrils, and it be loathsome unto you: because that
ye have despised the Lord which is among you, and have wept before him, saying,
Why came we forth out of Egypt? 20. Sed usque ad mensem dierum, donec
egrediatur e naribus vestris, et sit vobis in abominationem: propterea quod
contempsistis Jehovam, qui est in medio vestri, et flevistis coram eo, dicendo,
Ut quid egressi sumus ex AEgypto?
21.
And Moses said, The people, among whom I am, are six hundred thousand footmen;
and thou hast said, I will give them flesh, that they may eat a whole
month. 21. Et dixit Moses, Sexcentorum millium peditum est populus in
cujus medio ego sum: et tu dicis, Carnem dabo eis: et comedent mensem
dierum.
22. Shall the flocks and the
herds be slain for them, to suffice them? or shall all the fish of the sea be
gathered together for them, to suffice them? 22. Nunquid oves et boves
ingulabuntur eis, et sufficient illis? an omnes pisces maris congregabuntur
illis, et sufficient eis?
23. And the
Lord said unto Moses, Is the Lord's hand waxed short? Thou shalt see now whether
my word shall come to pass unto thee, or not. 23. Tum dixit Jehova ad
Mosen, Nunquid manus Jehovae abbreviabitur? Nunc videbis utrum eveniat tibi
verbum meum, annon.
24. And Moses went
out, and told the people the words of the Lord, and gathered the seventy men of
the elders of the people, and set them round about the tabernacle. 24.
Egressus est autem Moses, et retulit ad populum verba Jehovae: congregavitque
septuaginta viros e senioribus populi, quos statuit in circuitu
tabernaculi.
25. And the Lord came down
in a cloud, and spoke unto him, and took of the spirit that was upon him, and
gave it unto the seventy elders: and it came to pass, that, when the spirit
rested upon them, they prophesied, red did not cease. 25. Tunc descendit
Jehova in nube, et loquutus est ad eum: et seorsum accepit de Spiritu qui erat
super eum, posuitque super septuaginta viros seniores: et fuit ut requiescente
in eis Spiritu prophetaverint: et non
addiderunt.
26. But there remained two
of the men in the camp, the name of the one was Eldad, and the name of the other
Medad: and the spirit rested Upon them, (and they were of them that were
written, but went not out unto the tabernacle,) and they prophesied in the
camp. 26. Remanserunt autem duo viri in castris, nomen unius Eldad, et
nomen alterius Medad: super quos etiam requievit Spiritus (erant vero inter
scriptos, sed non egressi fuerant ad tabernaculum) et prophetare eoeperunt in
castris.
27. And there ran a young man,
and told Moses, and said, Eldad and Medad do prophesy in the camp. 27. Et
cucurrit puer quidam, et nuntiavit Mosi, dixitque: Eldad et Medad prophetant in
castris.
28. And Joshua the son of Nun,
the servant of Moses, one of his young men, answered and said, My lord Moses,
forbid them. 28. Tunc respondit Jehosua filius Nun minister Mosis ex
juvenibus ejus, et dixit, Domine mi Moses probibe
eos.
29. And Moses said unto him,
Enviest thou for my sake? Would God that all the Lord's people were prophets,
and that the Lord would put his Spirit upon them! 29. Cut respondit
Moses, Nunquid aemularis tu propter me? et utinam universus populus Jehovae
prophetae essent! atque ut daret Jehova Spiritum suum super
eos.
30. And Moses gat him into the
camp, he and the elders of Israel. 30. Recepit autem se Moses ad castra,
ipse et seniores Israel.
31. And there
went forth a wind from the Lord, and brought quails from the sea, and let them
fall by the camp, as it were a day's journey on this side, and as it were a
day's journey on the other side, round about the camp, and as it were two cubits
high upon the face of the earth. 31. Et ventus egressus est a Jehova,
adduxitque coturnices e mari, et demisit ad castra: quasi itinere diei hinc, et
itinere diei illinc, per circuitum castrorum, et fere ad duos cubitos per faciem
terrae.
32. And the people stood up all
that day, and all that night, and all the next day, and they gathered the
quails: he that gathered least gathered ten homers; and they spread them all
abroad for themselves round about the camp. 32. Tunc surrexit populus
toto die illo, et tota nocte, totoque die sequenti, et collegerunt sibi
coturnices: qui pauciores collegit, collegit decem cumulos: et expanderunt sibi
expandendo per circuitus castrorum.
33.
And while the flesh was yet between their teeth, ere it was chewed, the wrath of
the Lord was kin-died against the people; and the Lord smote the people with a
very great plague. 33. Caro adhuc erat inter dentes eorum antequam
concisa esset: tum furor Jehovae exarsit in populum, percussitque Jehova populum
plaga magna admodum.
34. And he called
the name of that place Kibroth. hattaavah: because there they buried the people
that lusted. 34. Et vocatum est nomen loci illius Cibroth-hathaavah: quia
ibi sepelierunt populum
concupiscentem.
35. And the people
journeyed from Kibroth-hattaavah unto Hazeroth; and abode at
Hazeroth. 35. De Cibroth-hathaavah profecti sunt populus in Haseroth, et
substiterunt in eo loco.
1.
And when the people
complained, it displeased the Lord.
f11
The ambiguous signification of the participle
f12
causes the translators to twist this passage into a variety of meanings. Since
the Hebrew root
ˆwa,
aven, is sometimes trouble and labor, sometimes fatigue, sometimes iniquity,
sometimes falsehood, some translate it, "The people were, as it were,
complaining or murmuring." Others (though this seems to be more beside the mark)
insert the adverb unjustly; as if Moses said, that their complaint was
unjust, when they expostulated with God. Others render it, "being sick,
(nauseantes,") but this savors too much of affectation; others,
"lying, or dealing treacherously." Some derive it from the root
hnawt,
thonah, and thus explain it, "seeking occasion," which I reject as far
fetched. To me the word fainting (fatiscendi) seems to suit best; for
they failed, as if broken down with weariness. It is probable that no other
crime is alleged against them than that, abandoning the desire to proceed, they
fell into supineness and inactivity, which was to turn their back upon God, and
repudiate the promised inheritance. This sense will suit very well, and thus the
proper meaning of the word will be retained. Thus, Ezekiel calls by the name
µynat,
theunim, those fatigues, whereby men destroy and overwhelm themselves
through undertaking too much work. Still, I do not deny that, when they lay in a
state of despondency, they uttered words of reproach against God; especially
since Moses says that this displeased the ears of God, and not His eyes; yet the
origin of the evil was, as I have stated, that they fainted with weariness, so
as to refuse to follow God any
further.
And the Lord heard
it. He more plainly declares that the
people broke forth into open complaints; and it is probable that they even east
reproaches upon God, as we infer from the heaviness of this punishment. Although
some understand the word fire metaphorically for vengeance, it is more
correct to take it simply according to the natural meaning of the word, i.e.,
that a part of the camp burnt with a conflagration sent from God. Still a
question arises, what was that part or extremity of the camp which the fire
seized upon? for some think that the punishment began with the leaders
themselves, whose crime was the more atrocious. Others suppose that the fire
raged among the common people, from the midst of whom the murmuring arose. But I
rather conjecture, as in a matter of uncertainty, that God kindled the fire in
some extreme part, so as to awaken their terror, in order that there might be
room for pardon; since it is presently added, that tie was content with the
punishment of a few. It must, however, be remarked, that because the people were
conscious of their sin, the door was shut against their prayers. Hence it is,
that they cry to Moses rather than to God; and we may infer that, being devoid
of repentance and faith, they dreaded to look upon God. This is the reward of a
bad conscience, to seek for rest in our disquietude, and still to fly from God,
who alone can allay our trouble and alarm. From the fact that God is appeased at
the intercession of Moses, we gather that temporal punishment is often remitted
to the wicked, although they still remain exposed to the judgment of God. When
he says that the fire of the Lord was sunk down,
f13
for this is the proper signification of the word
[qç,
shakang, he designates the way in which it was put out, and in which
God's mercy openly manifested itself; as also, on the other hand. it is called
the fire of God, as having been plainly kindled by Him, lest any should suppose
that it was an accidental conflagration. A name also was imposed on the place,
which might be a memorial to posterity both of the crime and its punishment; for
Tabera is a burning, or
combustion.
4.
And the mixed multitude that
was among them. A new murmuring of the
people is here recorded: for we gather from many circumstances that this
relation is different from that which precedes: although, as evil begets evil,
it is probable that after they had begun to be affected by the disease of
impatience, they spitefully invented grounds for increased tedium and annoyance.
Yet there was something monstrous in this madness, that, when they had just been
so severely chastised, and part of' the camp was even yet almost smoking, and
when God was hardly appeased, they should have given way to the indulgence of
lust, whereby they brought upon themselves a still more severe punishment.
Unquestionably, when they again provoked God by their iniquity, the remains of
the fire were still before their eyes; whence it appears how greatly they were
blinded by their obstinate wickedness. He states, indeed, that the murmuring
first began among the strangers, or mixed multitude, who had mingled themselves
with the Israelites, as we have seen elsewhere; but he adds that the whole
people also were led into imitation of their ungodly complainings. Hence we are
taught, that the wicked and sinful should be avoided, lest they should corrupt
us by their bad example; since the contagion of vice easily spreads. At the same
time also, we are warned, that it does not at all avail to excuse us, that
others are the instigators of our sin; since it by no means profited the
Israelites, that they fell through the influence of others, inasmuch as it was
their own lust; which carried them away. In the first place, therefore, we must
beware that our corrupt desires do not tempt us, and we must put a restraint
upon ourselves; and then that the profane despisers of God do not add fuel to
the fire.
A question here occurs, whether it is
sinful to long for flesh; for if so, all our appetites must. likewise be
condemned. I answer, that God was not wroth because the desire of flesh affected
the Israelites; but, first, their disobedience displeased Him, because they
longed to eat; flesh, as it were, against His will, when He would have them
content with the manna alone; and then their intemperance and violent passion.
For this reason Moses says that they "lusted a lust,"
f14
indicating that they abandoned all self-control, so as to go beyond all bounds.
In the third place, their ingratitude displeased Him, which is here adverted to,
but openly condemned in the Psalm, where the Prophet reproves them, for that God
"had commanded the clouds from above, and opened the doors of heaven," so as to
supply them with the "corn of heaven," and the bread "of angels,"
(<197823>Psalm
78:23-25;) and yet, even so they were not restrained from despising so excellent
a benefit, and abandoning themselves to lawless intemperance. The rule of
moderation, and of a sober and frugal life, which Paul prescribes, is well
known; that we should
"know both how to be full
and to be hungry, both to abound and to suffer need."
(<500412>Philippians
4:12.)
Well known, too, is his admonition, that we
should
"make not provision for
the flesh, to fulfil the lusts thereof."
(<451314>Romans
13:14.)
All improper longing is, therefore, to be repressed,
so that we should desire nothing which is not lawful; and, secondly, that our
appetites should not be excessive. Hence, when he refers elsewhere to this
occurrence,
(<461006>1
Corinthians 10:6,)he warns us to fear the judgment of God; "to the intent we
should not lust after evil things," thus distinguishing wild and uncontrolled
appetites from such as are moderate and well
regulated.
When they ask, "Who shall give us
flesh to eat?" they seek to have it elsewhere than from God, who abundantly
supplied them with food, though it was of a different kind. We see, then, that
they rebelled with a brutal and blind impetuosity; for necessity was laid upon
them by God, that they should eat nothing but manna; against this they struggled
like fierce and stubborn beasts, as if they would make God the servant of their
lust.
5.
We remember the fish which we
did eat in Egypt. By this comparison
with the former mode of living, they depreciate the present grace of God: and
yet they enumerate no delicacies, when they speak of leeks, and onions, and
garlic. Some, therefore, thus explain it, When such great abundance and variety
was commonly to be met with, how painful and grievous must it be to us to be
deprived of greater delicacies! My own opinion is, that these lowly people, who
had been used to live on humble fare, praised their accustomed food, as if they
had been the greatest luxuries. Surely rustics and artisans value as much their
pork and beef, their cheese and curds, their onions and cabbage, as most of the
rich do their sumptuous fare. Scornfully, therefore, do the Israelites magnify
things which, in themselves, are but of little value, in order the more to
stimulate their depraved appetite, already sufficiently excited. Still there is
no doubt but that those who had been accustomed to a diet of herbs and fish,
would think themselves happy with that kind of food. Moreover, to make the
matter more invidious, they say in general, that they ate gratis
f15
of that, which cost them but little: although such a phrase is common in all
languages. For even profane writers testify that all that sea-shore abounds with
fish.
f16
The fisheries of the Nile also are very productive, and a part: of the wealth of
Egypt: whilst the country is so well watered, that it produces abundance of
vegetables and fruits.
f17
6.
But now our soul is dried
away. They complain that they are almost
wasted away with famine and hunger, whilst they are abundantly supplied with
manna; in the same way as they had just been loudly declaring that they had
lived in Egypt for a very little money; as if they were affected by a great
dearth of provisions, when, by the pure liberality of God, a kind of food was
provided for them, more easy to prepare than any other, and so actually prepared
without trouble or cost. But such is the malignity and ingratitude of men, that
they count all God's bounty for nothing, whilst they are brooding over their own
importunate lusts. Many in their gluttony consume, and bring to naught whatever
God bestows upon them: others, in their avarice, dry up the fountain of His
liberality, which else would be inexhaustible. But these, in the midst of their
abundance, say that they are dry, because insatiable cupidity inflames them, so
that God's blessing, however ample, cannot satisfy them. Thus the rain, washing
the hard rock, wets it not within, neither tempers its dryness by its moisture.
Since, therefore, a contempt of God's blessings withers them all, like a hot
blast, let us learn to assign them their due honor, that they may be supplied to
us in sufficiency. Thus will be fulfilled in our
ease:
"The righteous shall flourish
like the palm-tree: he shall grow like a cedar in Lebanon. Those that be planted
in the house of the Lord shall flourish in the courts of our God. They shall
still bring forth fruit in old age; they shall be fat and
flourishing."
(<199212>Psalm
92:12-14.)
For Scripture does not so often
declare in vain that God satisfies the longing souls, and filleth the hungry
with food. They complain that there is nothing before their eyes but manna: as
if their loathing of this one excellent and abundant kind of food was actual
famine.
7.
And the manna was as
coriander seed. Moses had already
adverted to this in Exodus 16;
f18
but he now repeats it, in order more fully to condemn their perverse desire; for
what could be more unseemly and intolerable than thus to eschew a food
delightful both in appearance and taste v. For the same reason the Prophet, in
Psalm 78, records that men were not satisfied with "angels' food," and "corn
from heaven." Here, instead of saying that it was white, he calls it the color
of Bedola,
f19
a precious stone, whether a pearl, or some other kind. Its very appearance,
then, was calculated to give them pleasure; and, since without much labor,
either by grinding or crushing it, they might make it into various sorts of
food, and all of a sweet and pleasant taste;. the baser was their ingratitude in
complaining, as if God treated them with but little liberality as to their
food.
10.
Then Moses heard the people
weep. Wonderful indeed, and almost
prodigious was the madness of the people, thus all of them to mourn as if
reduced to the extremity of despair. What would they have done in actual famine?
what if they had to gnaw bitter roots, almost without any juice in them? What if
they had had to live on tasteless and unwholesome bread? We see, therefore, how
by the indulgence of their depraved lusts men make themselves wretched in the
very midst of prosperity. Let us, then, learn to bridle our excessive passions,
that we may not bring upon ourselves troubles and inconveniences, and all sorts
of painful feelings; for if the cause be duly weighed, when men afflict
themselves with sorrow and lamentation, we shall generally find that, whereas
the evil might be lightened by endurance, its pain is increased by preposterous
imaginations. But here a gross instance of luxury is set before us, when, in
their satiety, they weep as if long abstinence threatened them with death. It
was an effect of holy and praiseworthy zeal, that this great perverseness should
displease Moses; but he was not without error in carrying it to excess; for he
unjustly expostulates with God, complaining that He had laid too heavy a burden
upon him, when tie knew all the time that he was sustained by His power. His
charge was indeed difficult and laborious; but in that he had experienced God's
wondrous aid, whenever he had groaned beneath his burden, there was no room for
complaint; besides, since he had been dignified by a peculiar honor, it was
ungrateful to brand with disgrace the good gift of God. He reputes it his
greatest evil that the charge of governing the people had been intrusted to him;
whereas all his senses ought rather to have been ravished with astonishment,
that God had condescended to choose him to be the redeemer of His people, and
the minister of His wondrous power. This, too, was very inconsiderate, to ask
whether he had begotten or brought forth the people; as if his calling by God
did not lay him sufficiently under obligation, or as if there were no other ties
than those of nature. God, indeed, has inspired parents with such love towards
their offspring, that they willingly undergo incredible troubles on their
account; but Moses was bound by another kind of piety, for by God's command he
was father of the people. Wherefore he ought not to have only regarded nature,
but the obligation of his office
also.
13.
Whence should I have flesh to
give to all this people? Justly, indeed,
does he accuse the people, and deny that he is possessed of flesh wherewith to
satisfy so great a multitude; but he is wrong in expostulating with God, as if
he were burdened beyond his strength; for, since God knew that he was unequal to
so many difficulties, He supported him by the influence of His Spirit. But he
sinned most grossly in the conclusion of his complaint, requesting God to kill
him. In these words we see how far even the best of God's servants may be
carried, when they give too great indulgence to their passions. For it is the
longing of despair to seek that we may be removed from the world, so that death
may bring our troubles to an end. Since the impetuosity of his grief hurried
away Moses God's most chosen servant to this, what might not happen to us, if
impatience should hold dominion over our hearts? Let us, then, learn to put a
stop to this disease in good time.
16.
And the Lord said unto Moses,
Gather unto me seventy men. God complies
with the request of Moses, by associating with him seventy companions, by whose
care and assistance he may be relieved from some part of his labor; yet not
without some signs of indignation, for, by taking from him some portion of His
Spirit to distribute amongst the others, He inflicts upon him that mark of
disgrace which he deserved. I know that some
f20
regard it differently, and think that nothing was taken away from Moses, but
that the others were endued with new grace, such as Moses had been preeminent
for possessing alone before. But, since the words expressly declare that God
will make them partakers of that grace which He will take from Moses himself, I
by no means admit the truth of this subtle exposition. The passage in
<012736>Genesis
27:36 is quoted, in which it is said, "Hast thou not reserved a blessing for
me?" but, when God expressly says, "I will separate
f21
of the Spirit which is upon thee," there can be no question but that a
diminution is indicated. For, as long as Moses alone was appointed to rule the
people, he was so supplied with the necessary gifts of the Spirit, as that his
ability should not be inferior to the greatness of the labor. God now promises
that the others shall be his companions in such sort, as that He divides His
gifts among them all. I have no doubt, then, but that this division comprehends
punishment in it; and from hence we may gather a useful piece of instruction,
viz., that the greater the difficulty is which God imposes upon any one, the
greater is the liberality with which He treats him, in order that he may be
sufficient for his charge. Thus it is in His power to work with equal efficiency
by one man, as by a hundred, or a thousand; for He has no need of a multitude
(of agents,) but, as He pleases, He executes His works sometimes without the aid
of men, sometimes by their hands. In sum, God indirectly reproves the gross
ingratitude of Moses, whereby he depreciated that marvelous grace which had
hitherto shone forth in him; and He declares that he shall not be hereafter so
great as he was, in regard to the excellency he derived from the Spirit;
inasmuch as he had in a manner thrown away the gifts of the Spirit, by refusing
to bear the trouble imposed upon him. Our modesty, indeed, is praiseworthy, if
through consciousness of our own weakness we recoil from arduous charges; but it
is too absurd for us to withdraw ourselves under this pretext from our duty,
and, despising the calling of God, to shake off the
yoke.
The word Spirit is here, as frequently
elsewhere, applied to the gifts themselves; as if He had said, I had deposited
with thee gifts sufficing for the government of the people; but now, since thou
refusest, I will distribute his due measure to each of the seventy, so that the
grace of the Spirit, which dwelt in thee alone, shall be manifestly dispersed
among many. It is now asked how Moses separated the seventy, whether according
to his own judgment only, or by the election of the people. It is generally
agreed that six were chosen from each tribe, and thus that they were
seventy-two; but that for the sake of brevity two were omitted, as amongst the
Romans,
f22
they spoke of the Centumviri, although they were a hundred and five; for
they appointed three for each of the thirty-five tribes. Since the opinion is
probable, I leave it undecided; but at the same time I retain the conjecture
which I have elsewhere made,
f23
viz., that, since the race of Abraham had been increased in an incredible manner
in two hundred and twenty years, lest so astonishing a miracle should ever be
forgotten, the seventy were elected in accordance with the number of the fathers
who had gone down into Egypt with Jacob. And, in fact, this seems to have been
with them, as it were, a sacred number; as recalling to their memory that little
band from which they had derived their origin. For, before the Law was
promulgated, Moses was commanded to take with him seventy to accompany him to
the mount, and to be eye-witnesses of God's glory. Meanwhile, I do not deny that
there were two more than the number seventy; but I only point out why God fixed
upon this number, viz., to equalize the leaders and heads of the people with the
family of Jacob, which was the source of their race and name. In truth, from the
fact that, when Hoses went up into Mount Sinai to receive the Tables from the
hand of God, he took with him seventy officers, we infer that the number
of those who should excel in honor, was already fixed at this, although the
charge of governing, which is here spoken of, was not yet committed to them. And
it is probable that these same persons who had been appointed leaders, were
called to this new and unwonted office, as the words themselves imply. It is
indeed certain, that when the Jews returned from the Babylonish captivity,
because they were not permitted to appoint a king, they followed the example
here set them in the establishment of their Sanhedrim; only this honor was paid
to the memory of David and their rings, that from their race they chose their
seventy rulers in whom the supreme power was vested. And this form of government
continued down to Herod,
f24
who abolished the whole council by which he had been condemned, and destroyed
the lives of them all. Still, I think that he was not impelled to commit the
massacre only out of vengeance, but also lest the dignity of the royal race
should be an obstacle to his tyranny.
It must,
however, be observed that, although God promises new grace to the seventy men,
he would not have them taken indiscriminately from the people in general, but
expressly commands them to be chosen from the order of the elders, and heads of
the people, being such as were already possessed of authority, and had given
proofs of their diligence and virtue. Thus, also, now-a-days, when he calls both
the pastors of the Church and magistrates to their office, although He furnishes
them with new gifts, still He would not have them raised to their honorable
stations promiscuously as they may come first, but chooses rather with reference
to their spiritual endowments, wherewith He distinguishes, and commends those
whom He has destined to any exalted office. In short, He commands the most
fitting to be chosen; but, after they have been elected, tie promises that He
will add what is wanting. For this reason He commands that they should station
themselves at the door of the tabernacle, that He may there display His grace.
Although I think that two other reasons were likewise taken into consideration,
viz., that they might know that the office was intrusted to them by God, and
might always be mindful of the heavenly tribunal, before which they must be
accountable: and also that they might be held in additional reverence by the
very associations of the place, and that the people might submit to them as the
ministers of God. Now, although God does not at present dwell in a visible
tabernacle, yet are we reminded by this example that pastors and magistrates are
not duly ordained, unless they are placed in the presence of God; nor rightly
inaugurated in their offices, unless when they consecrate themselves to God
Himself, and when His majesty, on the other hand, acquires their reverence.
Cyprian
f25
twists this passage further, but I know not whether on sufficiently firm
grounds, to prove that bishops are not to be elected, except with the consent of
the whole people.
18.
And say thou unto the people,
Sanctify yourselves. This is another
part of the answer, which is given respecting the matter in consideration, viz.,
that the people should prepare themselves to satiate their greediness. Although
the word
çdq
f26
kadesh, signifies to prepare, yet its literal meaning seems to be
most appropriate here; I have therefore retained the word sanctify, which
is, however, here used ironically, for Moses does not exhort: them to purge
themselves from all defilement's, and piously and sincerely to receive the grace
of God, but he chastises their profane and brutal gluttony. Others translate it
simply, as if it were said, Whet your teeth, and make ready your bellies: but,
in my judgment, there is a reproof implied, because they are polluted by a foul
and wicked desire, so as to be incapable of receiving God's paternal favor: for
"ye shall eat flesh" follows, "because your weeping and complaining has reached
the ears of God;" by which words he signifies that by their importunate cries
they had provoked God's anger, so that they should devour none but deadly food.
And soon afterwards it is stated more clearly that by their insolence they had
deserved to be destroyed by the bounty of God. For "a whole month," he says, ye
shall gormandize, "till it come out of your nostrils, and it be loathsome unto
you." Thus he compares them to those guttlers who so overwhelm themselves with
gluttony, that they are obliged soon afterwards to vomit what they have eaten
too greedily, or who abominate the taste of their superfluous luxuries, as if
they were something filthy. This is what is meant by to "come out," or to be
blown out, "at the nostrils."
arz
f27
tzara, which we have translated abomination, properly means
dispersion; but Moses indicates by it that they shall vomit, or spit it
out, like something unfit to be swallowed. If any should object that it is said
in
<197830>Psalm
78:30, "They were not yet estranged from their lust:" this is easily solved by
understanding that their unrestrained gluttony is there rebuked,
f28
as if he called them guttlers (gurgites,) whom no abundance can suffice
to satisfy. Therefore the Prophet says, that although they were bursting with
excess, they were not satiated; but were so inflamed by their boundless
voracity, that God's vengeance could alone repress it. But the reason alleged
for this is especially to be observed, "because they had rejected God, who was
in the midst of them." By these words, the excuse of error or inadvertency is
barred; for if, for the purpose of proving their patience God had withdrawn His
power, the terror which they conceived at His absence might, perhaps, have been
excusable; but now, when they knew by sure experience that their means of
subsistence were supplied by Him, they betray their deliberate wickedness by
despising His present beneficence. For that God was in the midst of them is
equivalent to His giving manifest tokens both of His infinite power and His
paternal favor. These words show us that the more immediately God manifests His
grace to us, the more inexcusable we are, if we disparage it when it is thus
liberally offered to us. What follows might appear not to deserve severe
reproof, viz., that they "wept before God;" but the enormity of the sin is
specified directly afterwards, i.e. that they were vexed by their
departure from Egypt: for this was not merely to repudiate the deliverance,
which they had so greatly longed for, but to quarrel with God, because He had
listened to their cry, and had condescended to redeem them from their wretched
and lost estate.
21.
And Moses said, The people among
whom I am, are six hundred thousand.
Although Moses' object was right, yet he fell into unbelief, and thus
stumbled at the very threshold. His pious solicitude indeed impelled him to
doubt; because he feared that God's holy name would be exposed to derision and
contumely, if he should send away empty those to whom he had promised food. But
it seemed to him incredible that so mighty a multitude should be sufficiently
supplied with flesh. When he calls them "six hundred thousand," he either does
not calculate their numbers exactly, or indicates that some had died since their
departure, when he had numbered the people. (Exodus 14.) Yet it is probable that
he referred to the recent census, in which they were found to be 603,550,
(<040146>Numbers
1:46;) but for the sake of brevity he put the sum in the gross, as he does
elsewhere, omitting the 3550.
(<021237>Exodus
12:37.) By speaking of foot-men, he means the men, and thus excepts the
women and. children. Assuredly such a multitude might astonish him, or, at any
rate, might inspire him with alarm, so that he should mistrust the promise. His
doubt, however, was wrong in two respects; first, because he did not simply
trust, as if he were not assured that God was true in all His words; and,
secondly, because he improperly allowed his mind to measure God's inestimable
power by his own senses. Let us learn, therefore, that, as soon as God has
spoken, we should embrace, without discussion, whatever has proceeded out of His
mouth; and so likewise let us learn to humble ourselves, and our own minds, and
at the same time to rise by faith above the world, and our natural reason; so
that no absurdity, which the flesh may suggest to us, should prevent us from
certainly concluding that whatever God has promised He will, by His might,
perform. For it is a most incorrect calculation to bind down God's doings to
ordinary standards; as if His power were not more extensive than our minds can
reach. We must, therefore, carefully take notice of the rebuke, whereby God so
corrected Moses at once, that it ought to prevent and to cure all
diseases of distrust in us. For the immensity of God's hand convicts the folly
of those who would subject it to their own imaginations and rules. For, even
although God should not stretch forth His hand, He holds heaven and earth in its
"hollow," as it is said in
<234012>Isaiah
40:12. What madness, then, is it to seek to grasp by our own senses, and, as it
were, to imprison that hand which is greater than a hundred worlds! As soon,
therefore, as distrust on the score of difficulties begins to take possession of
our minds, let this conclusion be remembered, that the promises of God do not
exceed the measure of His power to accomplish effectually whatever He has
declared. This question, however, "Is the Lord's hand waxed short?" may
be explained in two ways: for the old interpreter
f29
has rendered it, "Is God's hand weak?" But God seems to adduce the proof,
whereby He had borne witness to His power, not only in the creation of heaven
and earth, but also in so many recent miracles; as if to rebuke the ingratitude
of Moses, who had profited so little by these most striking lessons: for Isaiah
uses the same word in this sense, where he says: "Behold, the Lord's hand is not
shortened."
(<235901>Isaiah
59:1.) Moses is unquestionably exalting the blessings received on former
occasions, wherein the people had experienced the saving power of God. I have
retained the future tense of the verb,
f30
since it does not injure the sense. What is said amounts to this, Will God's
hand be weaker than usual, so as not to put forth its power already
known?
24.
And Moses went out and told the
people the words. We here see how
greatly Moses profited by his brief rebuke, for he now actively sets about what
he was commanded. Doubt had given him a check, so that he stopped in the middle
of his course; whereas he now testifies by the promptitude of his obedience that
his distrust is overcome. For just as unbelief discourages men, so that they
sink down into inactivity, so faith inspires both body and mind with rigor for
the effectual discharge of their
duties.
Although the narrative does not
expressly state that he spoke to them respecting the flesh, it declares in
general terms that he omitted nothing; and, indeed, it would have been very
inappropriate to speak only of the Seventy Elders, when the origin of all the
evil had been the craving for flesh. Briefly stating, then, that he had reported
the commands of God to the people, he includes both parts of the matter, the
second of which he then follows up. And, first, he says that the elders were
called to the Tabernacle, that they might there be appointed rulers and
officers. When be states that they were "set round about," I do not interpret
the words so precisely as to suppose that eighteen were ranged on each side,
and, of the rest, half were placed before the court, and half behind the
Tabernacle; but that they were so arranged, as to surround some part of the
Tabernacle. Now, this was equivalent to their being set before God, so that they
might hereafter exercise their office with more authority, as being sent by Him;
and at the same time that they might devote themselves to God, and dedicate
themselves to His service; and also, that being invested with the necessary
endowments, they might bear the tokens of their calling. For this reason, it is
soon afterwards added, that enough of the spirit of Moses was given them for the
discharge of their official duties; for, although Moses by God's command had
chosen men of approved virtue and experience, yet He would have them prepared
anew, in order that their call might be effectual. When they are said to have
"prophesied," this was a visible sign of the gift of the Spirit, which,
nevertheless, had reference to a different object; for they were not appointed
to be. prophets, though God would testify by this outward mark that they were
new men, in order that the people might receive them with greater reverence. In
my opinion, however, prophecy here is equivalent to a special faculty of
discoursing magnificently of secret things or mysteries. We know that
poets were called prophets by profane writers,
f31
because poetry itself savors of inspiration
(ejnqousiasmo<n);
in the same way that extraordinary ability,
f32
in which the afflatus of the Spirit shone forth, obtained the name of
prophecy. Thus, the gift of prophecy in Saul was a kind of mark of royalty; so
that he might not ascend the throne without credentials.
(<091010>1
Samuel 10:10.) Thus, then, this Spirit of Prophecy was only accorded to these
persons for a short time; since it was sufficient that they should be once
marked out by God: for so I understand what Moses says afterwards, "and they
added not."
f33
it is too forced an interpretation to refer it, as some do, to the past. I
confess, indeed, that they were not previously prophets; but I have no doubt but
that Moses here indicates that the gift was a temporary one: as we are also told
in the case of Saul: for, as soon as this token of God's grace had manifested
itself in him,
f34
he ceased to prophesy. The meaning, therefore, is that their call was thus
substantiated for a short period, so that this unusual circumstance should
awaken the more admiration.
26.
But there remained two of the men
in the camp. It is not certain why they
had not appeared amongst the others. I do not at all doubt but that they were
called for by Moses; nor would they have been endued with the same grace of the
Spirit as the others, if through idleness or contempt they had not come at the
time appointed. We may, therefore, probably infer that they did not actually
receive the invitation, because they could not be found; and hence it arose that
God excused their ignorance. Still, however, it must be observed that they were
kept back by the secret counsel of God, that His grace might be made known by
this illustrious proof amongst the common people in general, when they were not
all eye-witnesses of it: for the greater portion of them had not assembled at
the Tabernacle. In order, therefore, that its fame might spread more widely, and
might reach even to the most lowly, God chose that this new and extraordinary
gift of His Spirit should be conspicuous in the midst of the camp, lest any of
the dullest and grossest among them should pretend to be ignorant of it. In
fact, it is plain that they were all aroused by the miracle; for the "young
man," who is spoken of, would not have run to bear the incredible news to Moses,
unless struck by the novelty of the
case.
28.
And Joshua the son of Nun, the
servant of Moses. It is obvious that
this foolish and preposterous jealousy arose from a good source. Joshua saw that
Moses was so preeminent above all others, as to be justly deemed, after God, the
head of the people; he feared, therefore, lest, if any portion of his
superiority should be withdrawn, the grace of God would be dispelled and lost.
We know, too, that almost every change is injurious, and apt to give a shock to
public affairs. In asserting, then, the rights of Moses, he desired, as far as
he could, to consult the welfare of all; but the excess of his zeal had some
alloy in it, in consequence of the immoderate affection and love which he bore
to Moses; just as it often happens to ourselves, that although our desires have
a right object, they still go astray into erroneous feelings. So, then, let us
learn to revere the most illustrious servants of Christ, as that God alone
should be supreme; and that He, who is far above all, should still maintain His
pre-eminence. And this will be the case, if we hold fast to the principle, that
although "there are diversities of gifts," yet there is but one Spirit from whom
they flow; and although there are "differences of administrations," yet
but one Lord who must be served,
(<461204>1
Corinthians 12:4, 5;) which also Paul confirms elsewhere, where he teaches us
that the gifts are so distributed as that no individual should have all, but
each
"according to the measure
of the gift of
Christ."
(<490407>Ephesians
4:7.)
29.
And Moses said unto him, Enviest
thou for my sake? This may be understood
in two different ways. Some take it, as if Moses had said, It is no business of
yours, if I have suffered any loss: and if anything is taken from me, it would
be mine and not yours to grieve and grudge; but I think Moses spoke more simply,
as if he had said, Behold, how differently I feel from you; for I, whose cause
you suppose yourselves to be promoting, should desire that all were endowed with
the spirit of prophecy. So was that foolish jealousy admirably rebuked, which
would put a restraint upon God's blessing, so greatly to be desired by every
pious mind. At the same time, we fully perceive the gentleness and humility of
Moses, whom no ambition, nor consideration of his personal dignity, prevents
from willingly admitting the very lowliest into companionship with himself. If
any should object that it is God's pleasure, in order to enhance the excellency
of the gift, that there should be but few prophets in the Church, and
consequently that Moses inconsiderately sought for that, which is in repugnance
to God's counsel in this matter, the reply is easy, that, al — though the
saints acquiesce in His ordinary dispensations, and are persuaded that the
arrangement, which He makes, is the best, yet that it is an act of piety in them
to desire to communicate with all others what is given to themselves, so as to
be anxious rather to be last of all, than to begrudge perfection to their
brethren. In sum, Moses declares that nothing would be more gratifying to him,
than that God should diffuse the grace of the spirit of prophecy amongst the
whole people, so that all should be partakers of it, from the least to the
greatest.
30.
And Moses gat him into the
camp. Although, after the appointment of
the Seventy, all betook themselves to their own stations and dwelling-places,
yet there is no doubt but that they were all forewarned of the approaching
miracle, so as to be universally attentive to the event, which is presently
related. When it is said that it was "a wind of the Lord" which brought the
quails, there was no other reason for this than that God might openly manifest
that all things under heaven are subject to His dominion, and are ready to obey
Him. He might, indeed, have created the quails at will (nutu,) just as He
rained the manna from heaven; nor was it natural that by the force of the winds
such an abundance of birds should be east, and heaped together in one place; but
by using the aid of the wind He confirmed what is written in
<19A403>Psalm
104:3, 4, that "He maketh the winds his messengers
f35
and they bear him on their wings;" because in their swiftness they rapidly bear
His commandments from the east to the west. Now, although it is true in the
abstract that the winds come from Him, so that they are only His breath, and
that the air cannot be stirred in the slightest degree except at His will, still
an extraordinary miracle is here specified, as before in the passage of the Red
Sea. The Prophet in the Psalm goes further:
"He caused an east wind
to blow in the heaven; and by his power he brought in the south wind,"
(<197826>Psalm
78:26,)
in which words He signifies that the whole air was
shaken, since the winds suddenly arose from different quarters, which covered
the earth in all directions with an immense multitude of the
birds.
When he says that the earth was filled
"as it were a day's journey," I do not understand it as if the dead birds lay at
so great a distance, but that they occupied such a space of ground in thick
heaps, and, in fact, continuously. And this also we gather from the Psalm, where
the Prophet says, that they fell "in the midst of their camp," and were carried
to their tents round about.
(<197828>Psalm
78:28.) What is added, as to their being "two cubits high," I do not interpret,
as some do,
f36
that they did not fly above two cubits from the ground, so as to be more easily
taken with the hand; but that there was such a mass of them, that every one
might carry away as much as he would. For to this also do those magnificent
descriptions in the Psalm relate, whereby the miracle is
extolled:
"He rained flesh also
upon them as dust, and leathered fowls, like as the sand of the sea."
(<197827>Psalm
78:27.)
But how "they spread them abroad — round
about,"
f37
is not very clear to me; unless, perhaps, they were placed in cages or coops,
and daily taken out for food.
33.
And while the flesh was yet
between their teeth. Moses does not
specify any particular day; but only that God did not wait till satiety had
produced disgust, but inflicted the punishment in the midst of their greediness.
We may, however, conjecture from what precedes, that time was given them to
gorge themselves. From whence their insatiable voracity may be gathered,
which prevailed for so many continuous days, and could not be appeased by any
quantity of food. God, therefore, allowed them time abundantly sufficient for
them to gorge themselves, unless their gluttony was prodigious: and yet punished
their intemperance, while the meat was yet in their mouths. They were,
then, suddenly surprised in the midst of their guttling; and hence it is said in
the Psalm,
(<197830>Psalm
78:30,) "they were not yet estranged from their lust;" just as any
glutton might choke himself, by devouring more than his throat could hold. Nor
is that at variance with their repletion, of which mention was lately made; for,
however the belly may swell with the quantity of its contents, the furious lust
of eating is never appeased. But, in order that their punishment might be more
manifest, God inflicted it in the very act; nor could any better opportunity
have been chosen.
34.
And he called the name of
that place Kibroth-hattaavah. It was
requisite that some memorial of so great a sin should exist, that the sons might
not imitate their fathers. Heretofore God had sustained them with a food both
agreeable and wholesome: by longing for unlawful nourishment they were their own
poisoners and murderers. Now, such ingratitude was deservedly to be detested by
their posterity; and therefore the name was given to the place, not without the
inspiration of the Spirit of God. So Paul reminds us, that in this narrative
God's judgment against corrupt and vicious lusts was portrayed, that we might
ourselves learn not to lust.
(<461006>1
Corinthians 10:6.) I have already briefly explained how far our appetites are to
be restrained, and what intemperance, properly speaking, is.
Numbers
12
Numbers
12:1-16
1. And Miriam and Aaron
spoke against Moses because of the Ethiopian woman whom he had married: for he
had married an Ethiopian woman. 1. Et loquuta est Maria et Aharon contra
Mosen propter uxorem AEthiopissam quam acceperat: uxorem enim AEthiopissam
acceperat.
2. And they said, Hath the
Lord indeed spoken only by Moses? hath he not spoken also by us? And the Lord
heard it. 2. Et dixerunt, Nunquid solummodo per Mosen loquutus est
Jehova? nonne etiam per nos loquutus est? Et audivit
Jehova.
3. (Now the man Moses was very
meek, above all the men which were upon the face of the earth.) 3. Vir
autem ille Moses mansuetissimus fuit prae cunctis hominibus qui erant super
faciem terrae.
4. And the Lord spoke
suddenly unto Moses, and unto Aaron, and unto Miriam, Come out ye three unto the
tabernacle of the congregation. And they three cane out. 4. Ergo extemplo
dixit Jehova ad Mosen, Aharon et Mariam, Egredimini vos tres ad tabernaculum
conventionis. Et egressi sunt ipsi
tres.
5. And the Lord came down in the
pillar of the cloud, and stood in the door of the tabernacle, and called Aaron
and Miriam: and they both came forth. 5. Et descendit Jehova in columna
nubis, et stetit ad ostium tabernaculi: vocavitque Aharon et Mariam, et egressi
sunt ambo ipsi.
6. And he said, Hear now
my words: If there be a prophet among you, f the Lord will make myself known
unto him in a vision, and will speak unto him in a dream. 6. Quibus
dixit, Audite nunc verba mea, Si fuerit propheta vobis, ego, Jehova in visione
apparebo ei, in somnio loquar cum eo.
7.
My servant Moses is not so, who is faithful in all mine house. 7. Non sic
servus meus Moses, qui in tota domo mea fidelis
est.
8. With him will I speak mouth to
mouth, even apparently, and not in dark speeches; and the similitude of the Lord
shall he behold: wherefore then were ye not afraid to speak against my servant
Moses? 8. Ore ad os loquor cum eo, atque in visione: non autem per
aenigmata, neque (vel, sed) per similitudinem Jehovae aspiciet: quare ergo non
timuistis loqui adversus servum meum
Mosen?
9. And the anger of the Lord was
kindled against them; and he departed. 9. Exarsit ergo furor Jehovae in
eos, et discessit.
10. And the cloud
departed from off the tabernacle; and, behold, Miriam became leprous, white as
snow: and Aaron looked upon Miriam, and, behold, she was leprous. 10.
Nubesque recessit a tabernaculo: et ecce Maria erat leprosa sicut nix,
respexitque Aharon Mariam, et ecce erat
leprosa.
11. And Aaron said unto Moses,
Alas! my Lord, I beseech thee, lay not the sin upon us, wherein we have done
foolishly, and wherein we have sinned. 11. Tunc dixit Aharon ad Mosen,
Quaeso domine mi, ne nunc nobis imputes peccatum: quia stulte egimus, et quia
peccavimus.
12. Let her not be as one
dead, of whom the flesh is half consumed when he cometh out of his mother's
womb. 12. Ne, quaeso, sit quasi abortivus foetus, qui dum egreditur ex
utero matris suae consumptus est dimidio suae
carnis.
13. And Moses cried unto the
Lord, saying, Heal her now, O God, I beseech thee. 13. Clamavit itaque
Moses ad Jehovam, dicendo, Deus, quaeso, sana nunc
illam:
14. And the Lord said unto Moses,
If her father had but spit in her face, should she not be ashamed seven days?
let her be shut out from the camp seven days, and after that let her be received
in again. 14. Respondit Jehova ad Mosen, Quod si pater ejus spuendo
spuisset in faciem ejus, nonne erubesceret septem diebus? Excludatur septem
diebus extra castra, et deinde
recipietur.
15. And Miriam was shut out
from the camp seven days; and the people journeyed not till Miriam was brought
in again. 15. Itaque reclusa est Maria extra castra septem diebus: neque
populus progressus est, donec reciperetur
Maria.
16. And afterward the people
removed from Hazeroth, and pitched in the wilderness of Paran. 16. Postea
autem profectus est populus de Haseroth, et castrametati sunt in deserto
Paran.
1.
And Miriam and Aaron spoke
against Moses. This relation is
especially worthy of observation for many reasons. If Aaron and Miriam had
always quietly and cordially supported the honor of their brother, and had not
been carried away by perverse and ungodly jealousy, their harmony, however holy
it was, would have been perverted by the injustice of many, and alleged against
them as a deceitful and insidious conspiracy. It came to pass, then, in the
wonderful providence of God, that his own brother and sister set on foot a
contention with respect to the supremacy, and endeavored to degrade Moses from
the position in which God had placed him: for thus all suspicion of family favor
was removed, and it was clearly shown that Moses, being opposed by his own
belongings, was sustained by the power of God alone. At the same time it may be
perceived how natural is ambition to the minds of almost all men, and also how
blind and furious is the lust of dominion. Aaron and Miriam contend with their
own brother for the supremacy; and yet they had received the most abundant
proofs, that lie, whom they desire to overthrow, had been elevated by the hand
of God, and was thus maintained in his position. For Moses had arrogated nothing
to himself; and, therefore, it was not allowable that man should attempt to
undermine the dignity of that high office, which God had conferred upon him.
Besides, God had ennobled their own house and name in the person of Moses, and
out of favor to him they had also been endued with peculiar gifts of their own.
For by what right had Miriam obtained the gift of prophecy, except for the
fuller ratification of her brother's power? But the arrogance and ingratitude of
Aaron was still more disgraceful. He had been by his brother associated with
himself: Moses had allowed the high-priesthood to be transferred to him and his
descendants, and rims had placed his own in subjection to them. What, then, was
there for Aaron to begrudge his brother; when so exalted a dignity was vested in
his own sons, whilst all the race of Moses was degraded? Still he was so blinded
as to deem the honor of his brother a reproach to himself; at any rate, he could
not endure to be second to him in dignity, although he was his superior in right
of the priesthood. By this example, then, we are taught how anxiously we should
beware of so baneful a plague (as ambition). The wicked brother
f38
in the tragic Poet says: —
"For, if injustice
must at all be
done,
'Tis best to do
it for dominion;"
that, under this pretext, he might through treachery
and murder proceed against his own blood with impunity. Now, although we all
hold this sentiment in detestation, still it plainly shows that, when the lust
for rule takes possession of men's hearts, not only do they abandon the love of
justice, but that humanity becomes altogether extinct in them, since brothers
thus contend with each other, and rage, as it were, against their own bowels.
Indeed it is astonishing that, when this vice has been so often and so severely
condemned in the opinion of all ages, the human race has not been ever freed
from it; nay, that the Church of God has always been infested by this disease,
than which none is worse: for ambition has been, and still is, the mother of all
errors, of all disturbances and sects. Since Aaron and his sister were infected
by it, how easily may it overspread the multitude! But I now proceed to examine
the words.
Miriam is here put before Aaron, not
by way of honorable distinction, but because she stirred up the strife, and
persuaded her brother to take her side; for the ambition of the female sex is
wonderful; and often have women, more high-spirited than men, been the
instigators not merely of squabbles, but of mighty wars, so that great cities
and countries have been shaken by their violent conduct. Still. however, this
does not diminish the guilt of Aaron, who, at the instance of his foolish
sister, engaged in an unjust and wicked contest with his brother, and even
declared himself an enemy to God's grace. Further, because they were unable to
allege any grounds, upon which Moses in himself was not far their superior, they
seek to bring disgrace upon him on account of his wife; as if in half of himself
he was inferior to them, because he had married a woman who was not of their own
race, but a foreigner. They, therefore, cast ignominious aspersions upon him in
the person of his wife, as if it were not at all becoming that he should be
accounted the prince and head of the people, since his wife, and the companion
of his bed, was a Gentile woman. I do not by any means agree with those who
think that she was any other than Zipporah,
f39
since we hear nothing of the death of Zipporah, nay, she had been brought back
by Jethro, her father, only a little while before the delivery of the Law;
whilst it is too absurd to charge the holy Prophet with the reproach of
polygamy. Besides, as an octogenarian, he would have been but little suited for
a second marriage. Again, how would such a marriage have been practicable in the
desert? It is, therefore, sufficiently clear that they refer to Zipporah, who is
called an Ethiopian woman, because the Scripture comprehends the Midianites
under this name: although I have no doubt but that they maliciously selected
this name, for the purpose of awakening greater odium against Moses. I
designedly forbear from adducing the frivolous glosses in which some indulge.
f40
Moses, however, acknowledges that it
f41
was not accorded to him to have a wife of the holy race of
Abraham.
2.
And they said, Hath the Lord
indeed spoken only by Moses? They pride
themselves on their gift of prophecy, which ought rather to have schooled them
to humility. But such is the natural depravity of men, not only to abuse the
gifts of God unto contempt of their brethren, but so to magnify them by their
ungodly and sacrilegious boasting, as to obscure the glory of their Author.
Miriam and Aaron had received the spirit of prophecy, in order that the grace of
God might shine forth in them; but from thence they raise up clouds to throw
darkness upon the light, which was far brighter in Moses. They boast themselves
to be prophets; why, then, do they not consider that there was no ground for
glorying in this, inasmuch as that, which had been gratuitously bestowed upon
them by God, was not their own? Again, why do they not correctly estimate their
own insignificance in comparison with the excellency of Moses, so as, by
willingly yielding to him, to show that they set at its proper value what God
had respectively conferred upon them? Lest, then, the knowledge of those graces
which God has intrusted to us, should puff us up with pride and presumption, let
us remember that the more each of us has received, the greater obligations are
we under to God and our brethren; and let us also reflect how much is wanting,
in us, and how much, too, God has conferred on others, so as to prefer to
ourselves those whom God has designed to
honor.
3.
Now the man Moses was very
meek. This parenthesis is inserted, in
order that we might perceive that God was not moved by any complaint of Moses,
to be so greatly wroth with Aaron and Miriam. It is said that "the Lord heard,"
that is to say, to undertake the cause in His character of Judge: and it is now
added, that He spontaneously summoned the criminals to His tribunal, though no
accuser requested that justice should be done him. For this is the, tendency of
the eulogium of his meekness, as if Moses had said that he submitted in silence
to the wrong, because, in his meekness, he imposed patience on himself.
Moreover, he, does not praise his own Virtue for the sake of boasting, but in
order to exhort us by his example, and, if it should be our lot to be treated
with indignity, quietly and calmly to wait for the judgment of God. For whence
does it come that, when any one has injured us, our indignation carries away our
feelings in all directions, and our pain boils up without measure, except
because we do not think that our ills are regarded by God until we have made
loud and boisterous complaints? This passage, then, teaches us that although the
good and gentle refrain from reproaches and accusations, God nevertheless keeps
watch for them, and, whilst they are silent, the wickedness of the ungodly cries
out to, and is heard by, God. Again, the silence of long-suffering itself is
more effectual before God than any cries, however loud. But if God does not
immediately proceed to execute vengeance, we must bear in mind what is written
elsewhere, that the blood of Abel cried out after his death, that
the murder which Cain had committed might not be unpunished.
(<010410>Genesis
4:10.)
4.
Come out ye three unto the
tabernacle. God calls Aaron and Miriam
to the tabernacle, that the very sanctity of the place may cast down their
haughtiness; for forgetfulness of God had overspread their minds, when they
began to be so insolent before men. They are, therefore, brought back to the
presence of God, from which all their senses had turned away, in order that they
at length might learn to revere Moses, whose cause is upheld by God. God
commands them to "hear His words," because they would never have dared to murmur
against Moses if they had reflected on the account they would have to give. God,
therefore, claims their attention, that they may learn to recollect themselves,
and to awaken from the senselessness of their presumption. Moreover, they are
separated from Moses, that they may confess their inferiority, and be ashamed of
their temerity in daring to compare themselves with
him.
6.
If there be a prophet among
you. He makes mention of two methods by
which the will of God was wont to be revealed to the prophets, viz., visions and
dreams. He does not, however, here use the word
ˆwzj
chazon,
f42
which signifies a prophecy as well as a vision, but
harm,
marah, expressive of some visible appearance, which confirms and ratifies
the truth of His word (oraculi) to the eyes and all the senses. Thus has
God often appeared to His servants, so that His majesty might be inscribed upon
His addresses to them. Before the giving of the Law such visions were frequently
vouchsafed to the Patriarchs; whilst sometimes they were instructed by dreams.
Thus Joel, when he promises that under the kingdom of Christ there shall be a
complete fullness of all revelations, also enumerates these two forms of
them,
"Your sons (he says) and your
daughters shall prophesy: your old men shall dream dreams, your young men shall
see
visions."
(<290228>Joel
2:28.)
But we know that the prophets described
the kingdom of Christ under the likeness of their own times: when, therefore,
God sets forth these two ordinary modes of revelation, he withdraws Moses from
the condition of others, as if to exalt him by a special privilege. Now, since
Aaron and Miriam were not superior to others, they were thus reminded that they
were far behind Moses in rank. With this view he is said to be "faithful in all
God's house;" in quoting which passage in order to prove his inferiority to
Christ, the Apostle says he was a servant, and a member of the Church,
whereas Christ was its Lord and builder, or creator.
(<580302>Hebrews
3:2-6.) But the difference between them is more clearly specified immediately
afterwards, viz., that God speaks to him "mouth to mouth," by which expression,
as I have said elsewhere,
f43
more intimate and familiar communication is denoted. Still God does not thus
deprive the prophets of anything which is requisite for the discharge of their
office; but merely establishes Moses as the chief of them all. It is true,
indeed, that the Patriarchs are so ranked, as Abraham was called a prophet by
the mouth of God,
(<012007>Genesis
20:7;) and the Prophet thus names him together with Isaac and Jacob in
<19A515>Psalm
105:15; but still God at the same time includes the whole dispensation, which He
afterwards chose to employ under the Law; and so prefers Moses to all who were
hereafter to arise.
Further, the word vision
is used in a different sense from that which it had just above; for God,
distinguishing Moses from others, says that He speaks with him in vision,
f44
which it would be absurd to explain as meaning an ordinary or common vision.
It therefore here signifies actual sight,
f45
which He contrasts with "dark speeches (aenigmata) and similitude," which
word is equivalent to a representation (figura,) if the negative be
referred to both. For there are some who take similitude for a lively and
express image; as if God should assert that He reveals His face to Moses; and
therefore read the clause adversatively, as I have given it in the
margin. But the former reading is the most
natural.
I have elsewhere treated of dreams and
visions. It will then be sufficient to give the sum in one word, namely, that
they were seals for the confirmation of prophecies; so that the Prophets, as if
sent from heaven, might with full confidence declare themselves to be God's
lawful interpreters. For visions had their own peculiar marks, to distinguish
them from phantoms and false imaginations; and dreams also were accompanied by
their signs, in order to remove all doubt of their authenticity. The prophets,
therefore, were fully conscious of their vocation, so that nothing was wanting
to the assurance of faith. Meanwhile, the false prophets dressed themselves up
in these masks to deceive. Thus Jeremiah, in refutation of their ungodly
pretences, says,
"The
prophet that hath a dream, let him tell a dream; and he that hath my word, let
him speak my word faithfully. What is the chaff to the wheat, saith the Lord?"
(<242328>Jeremiah
23:28.)
9.
And the anger of the Lord was
kindled against them. The expostulation
is succeeded by punishment. God's departure was a sign of immediate
condemnation; because there was no need of any further questioning, as
concerning some matter of obscurity. After God, then, had convicted them of
their sin, and had inveighed in a severe and stern reprehension against the
ingratitude of Miriam and Aaron, He first pronounced their sentence, and then
suddenly withdrew. What follows, that "the cloud departed," is added in
explanation; for God, who fills all things, never moves from His place; but His
name is applied metaphorically to the cloud, which was the symbol of His absence
or presence.
The nature of the punishment which
was inflicted upon Miriam was very appropriate to the offence. The foolish
woman, puffed up with pride, had coveted more than was lawful; and her ignominy
was the just reward of her arrogance, according to the declaration of Christ,
"Every one that exalteth himself shall be abased."
(<421814>Luke
18:14.) Let us understand, then, that in proportion as the proud are led away by
their ambition to long for unlawful honors, they bring upon themselves nothing
but disgrace; and although they may gloriously triumph for a season, still, it
cannot be but that their glory will at length be turned into disgrace. For
inasmuch as all who exalt themselves wage war with God, He must needs encounter
them with the awful power of His hand, in order to restrain their madness. Now,
whosoever are moved by envy to enter into contention with His servants,
endeavor, as hr as in them lies, to overthrow His glory by obscuring the gifts
of the Spirit. No wonder, then, that God should avenge the insult offered to
Himself, and should repay them with the infamy they deserve; as it is
written,
"Them that honor me I
will honor, and they that despise me shall be lightly esteemed."
(<090230>1
Samuel 2:30.)
Miriam desired to be equal with her brother, whom God
had exalted above all others; what she attains is, that she should not occupy
the extremist corner of the people, but be cut off from companionship with
mankind. A similar instance occurred in the case of king Uzziah, who, not
contented with the royal dignity, when he had unlawfully attempted to make an
incense-offering, was also smitten with leprosy, so as to be no longer suffered
to continue in association even with the common people.
(<142616>2
Chronicles 26:16-21.)
Here, however, the
question arises, why, when Aaron participated in the guilt, he was exempted from
the punishment? If no reason existed, still we should have to adore the judgment
of God; for it is not our business to complain, when He has mercy upon whom He
will have mercy, nevertheless, it appears probable that God's wrath was more
exceedingly kindled against Miriam, because she had applied the torch to the
ungodly contention, and had inflamed her brother's mind, as we see at the
beginning of the chapter. It was just, then, that the blame should rest on her,
since she had been the origin of the evil. I imagine, however, that in sparing
Aaron, He had regard to the priesthood, inasmuch as, in his person, it would
have been subjected almost to eternal disgrace. Since, therefore, Aaron was an
image of God's only-begotten Son and our only Mediator, and this great dignity
had recently had its commencement in him, it was of exceeding importance that he
should be exempted from such infamy, lest any diminution of the reverence due to
religion should arise.
11.
And Aaron said unto Moses,
Alas! my lord. Although Aaron was aware
that, through God's indulgence, his own punishment was remitted, still he does
not cease to consider what he had deserved. For we ought not to wait until God
smites ourselves, but since in chastising others He invites us to repentance,
although He may spare ourselves, we should profit betimes by their punishments.
The disfigurement, therefore, of his sister, alarmed and terrified Aaron, so
that, examining his own condition, he acknowledged himself to be deserving of a
similar judgment. His humble prayer manifests that those high aspirations were
subdued, which had carried him away into unholy jealousy. Moses, who was younger
than himself, and whose superiority he just before could not endure, tie now
calls his lord, and confesses himself to be subject to his authority and
power. Thus the dread of punishment was the best medicine to cure his disease of
ambition. In beseeching Moses not to impute his sin to him, he does not usurp
for mortal man a right which God by Isaiah claims for Himself alone;
f46
but inasmuch as Moses had been injured, he asks his pardon, lest by his
accusation he should be brought before the divine tribunal. Where he confesses
his own and his sister's foolishness, he does not extenuate the grossness of his
crime, as most people do, when they generally seek to cover their transgressions
under the plea of error or thoughtlessness; but it is precisely as if he had
said that they were senseless, and out of their minds, as we gather from the
next clause, in which he plainly acknowledges their
criminality.
By the comparison which he
introduces, it is evident that the leprosy of Miriam was of no ordinary kind,
for nothing can be more disgusting than the dead body of any abortive foetus,
corrupt with purulence and decay.
13.
And Moses cried unto the
Lord. The event now proves, what was
recently asserted, that Moses was of a meek and gentle disposition beyond all
other men; for he is not only ready at once to forgive, but also intercedes with
God for them. And thus the presumption of Miriam is best reproved; for the only
hope of safety that remains to her is in the dignity of Moses, which of late she
could not endure.
From the reply of God, it is
manifest that the punishment which she alone had received was intended for the
instruction of all. The pride and temerity of Miriam were sufficiently
chastised, but God wished it to be a lesson for all, that every one should
confine himself to his own bounds. Meanwhile, let us learn from this passage to
pay due honor to the judgments of God, so that they may suffice us as the rule
of supreme equity. For if such power over their children is accorded to earthly
parents, as that they may put them to shame at their will, how much more
reverence is due to our heavenly Father, when he brands us with any mark of
disgrace? This was the reason why Miriam was shut out for seven days, not only
that she might mourn apart by herself, but also that her chastisement might be
profitable to all. It is likewise addressed to us, that we may learn to blush
whensoever God is angry with our sins, and thus that shame may produce in us a
dislike of sin. This special example afterwards passed into a law, as we have
already seen,
(<052409>Deuteronomy
24:9);
f47
for when God commands lepers to be separated, He recalls to the recollection of
the people what He had appointed with respect to Miriam, lest, if internal
impurity be cherished, its infection may spread beyond
ourselves.
Numbers
13
Numbers
13:1-33
1. And the Lord spoke unto
Moses, saying, 1. Et loquutus est Jehova ad Mosen,
dicendo:
2. Send thou men, that they may
search the land of Canaan, which I give unto the children of Israel: of every
tribe of their fathers shall ye send a man, every one a ruler among
them. 2. Mitte tibi viros qui explorent terram Chanaan, quam ego daturus
sum filiis Israel, singulos viros de singulis tribubus patrum suorum mittetis,
unumquenque principem inter eos.
3 And Moses,
by the commandment of the Lord, sent them from the wilderness of Paran: all
those men were heads of the children of Israel. 3. Misit ergo illos Moses
e deserto Paran, juxta sermonem Jehovae: et universi ipsi viri principes
filiorum Israel erant.
4. And these were
their names: Of the tribe of Reuben: Shammua the son of Zaccur. 4. Haec
autem sunt nomina eorum. De tribu Ruben, Sammua filius
Zachur.
5. Of the tribe of Simeon;
Shaphat the son of Hori. 5. De tribu Simeon, Saphat filius
Hori.
6. Of the tribe of Judah; Caleb
the son of Jephunneh 6. De tribu Jehuda, Caleb filius
Jephuneh.
7. Of the tribe of Issachar;
Igal the son of Joseph. 7. De tribu Issachar, Igal, filius
Joseph.
8. Of the tribe of Ephraim;
Oshea the son of Nun. 8. De tribu Ephraim, Hosea filius
Nun.
9. Of the tribe of Benjanfin; Palti
the son of Raphu. 9. De tribu Benjamin, Palti filius
Raphu.
10. Of the tribe of Zehulun;
Gaddiel the son of Sodi. 10. De tribu Zebulon, Gaddiel filius
Sodi.
11. Of the tribe of Joseph,
namely, of the tribe of Manasseh; Gaddi the son of Susi. 11. De tribu
Joseph, de tribu Menasseh, Gaddi filius
Susi.
12. Of the tribe of Dan; Ammiel
the son of Gemalli. 12. De tribu Dan, Ammiel filius
Gemalli.
13. Of the tribe of Asher;
Sether the son of Michael. 13. De tribu Aser, Sethur filius
Michael.
14. Of the tribe of Naphtali;
Nahbi the son of Vophsi. 14. De tribu Nephthali, Nahbi filius
Vophsi.
15. Of the tribe of Gad; Geuel
the son of Machi. 15. De tribu Gad, Guel filius
Machi.
16. These are the names of the
men which Moses sent to spy out the land. And Moses called Oshea the son of Nun,
Jehoshua. 16. Haec sunt nomina virorum quos misit Moses ad explorandam
terram: et appellavit Moses Hosea filium Nun,
Jehosua.
17. And Moses sent them to spy
out the land of Canaan, and said unto them, Get you up this way southward, and
go up into the mountain; 17. Misit igitur eos Moses ad explorandam terram
Chanaan, dicens illis, Ascendite hac per meridiem, et conscendatis
montes;
18. And see the land, what it
is; and the people that dwelleth therein, whether they be strong or weak, few or
many; 18. Et consideretis terram ipsam qualis sit, et populum qui habitat
in ea, utrum fortis sit an debilis, utrum paucus sit an
multus.
19. And what the land is that
they dwell in, whether it be good or bad; and what cities they be that they
dwell in, whether in tents, or in strong holds; 19. Qualis, inquam, sit
terra in qua sit habitator, utrum bona sit an mala: et quales urbes in quibus
sit habitator, utrum in castris an in
munitionibus.
20. And what the land is,
whether it be fat or lean, whether there be wood therein, or not: and be ye of
good courage, and bring of the fruit of the land. (Now the time was the time of
the first-ripe grapes.) 20. Qualis rursum terra, utrum pinguis sit an
macra: utrum sint in ea arbores an non: et estote forti animo, atque decerpite e
fructu terrae. (Dies autem illi erant dies primitiarum
uvarum.)
21. So they went up, and
searched the land, from the wilderness of Zin unto Rehob, as men come to
Hamath. 21. Ascenderunt igitur, et exploraverunt terram, a deserto Sin
usque ad Rehob, ingrediendo Hamath.
22.
And they ascended by the south, and came unto Hebron; where Ahiman, Sheshai, and
Talmai, the children of Anak, were. (Now Hebron was built seven years before
Zoan in Egypt.) 22. Et ascenderunt per meridiem, et venerunt usque ad
Hebron, ibi autem erat Ahiman, Sesai, et Thalmai, filii Anac. Hebron vero septem
annis aedificata fuit ante Soan
AEgypti.
23. And they came unto the
brook of Eshcol, and cut down from thence a branch with one cluster of grapes,
and they bare it between two upon a staff; and they brought of the pomegranates,
and of the figs. 23. Perverterunt itaque usque ad vallem Eschol, et
absciderunt illinc palmitem et botrum uvarum unum, et portaverunt illum vecte
bini, et de malogranatis et de
ficubus.
24. The place was called the
brook Eshcol, because of the cluster of grapes which the children of Israel cut
down from thence. 24. Locus ille vocatus est Nahal Eschol propter botrum
quem absciderunt inde filii Israel.
25.
And they returned from searching of the land after forty days. 25.
Reversi sunt ab exploranda terra post quadraginta
dies.
26. And they went and came to
Moses, and to Aaron, and to all the congregation of the children of Israel, unto
the wilderness of Paran, to Kadesh; and brought back word unto them, and unto
all the congregation, and showed them the fruit of the land. 26. Profecti
ergo sunt, et venerunt ad Mosen et Aharon, et ad universum coetum filiorum
Israel, in desertum Paran in Cades: et retulerunt eis rem, atque universo
coetui, ostenderuntque eis fructum
terrae.
27. And they told him, and said,
We came unto the land whither thou sentest us, and surely it floweth with milk
and honey; and this is the fruit of it. 27. Narraverunt ergo ei: et
dixerunt, Pervenimus ad terram ad quam misisti nos; et certe affluit lacte et
melle: et ipse est fructus ejus.
28.
Nevertheless the people be strong that dwell in the laud, and the cities are
walled, and very great: and, moreover, we saw the children of Anak
there. 28. Nisi quod fortis est populus qui incolit cam, et urbes munitae
sunt, et magnae admodum: ac filios Enac vidimus
illic.
29. The Amalekites dwell in the
land of the south; and the Hittites, and the Jebusites, and the Amorites, dwell
in the mountains; and the Canaanites dwell by the sea, and by the coast of
Jordan. 29. Amalec habitat in terra meridiana: Hitthaeus autem, et
Jebusaeus, et Amorrhaeus inhabitant montes: Chananaeus vero habitat juxta mare
et ad ripam Jordanis.
30. And Caleb
stilled the people before Moses, and said, Let us go up at once, and possess it;
for we are well able to overcome it. 30. Tacere vero fecit Caleb populum
ad Mos