Explanatory Notes upon the Old and New Testaments

Balak's fear of Israel, ver. 1-4. His message to Balaam, who refuses to come, ver. 5-14. On the second message he goes, ver. 15-21. He is rebuked by an angel, ver. 22-35. His interview with Balak, ver. 36-41.

1. The plains of Moab - Which still retained their ancient title, though they had been taken away from the Moabites by Sihon, and from him by the Israelites. By Jericho - That is, over against Jericho.

3. Sore afraid - As it was foretold both in general of all nations, Deut. ii, 25, and particularly concerning Moab, Exod. xv, 15.

4. The elders - Called the kings of Midian, chap. xxxi, 8, and princes of Midian, Josh. xiii, 21, who though divided into their kingdoms yet were now united upon the approach of the Israelites their common enemy, and being, as it seems, a potent and crafty people, and neighbours to the Moabites, these seek confederacy with them. We read of Midianites near Mount Sinai, Exod. ii, and iii, which seem to have been a colony of this people, that went out to seek new quarters, as the manner of those times was, but the body of that people were seated in those parts. Lick up - That is, consume and utterly destroy, in which sense the fire is said to lick up the water and sacrifices, 1 Kings xviii, 38. All that are round about us - All our people, who live in the country adjoining to each city, where the princes reside.

5. Balaam - Who is called a prophet, 2Pet ii, 16, because God was pleased to inspire and direct him to speak the following prophecies. Indeed many of the Jewish writers say, that Balaam had been a great prophet, who for the accomplishment of his predictions, and the answers of his prayers, had been looked upon justly as a man of great interest with God. However it is certain, that afterwards for his covetousness, God departed from him. Beor - Or, Bosor, 2Pet ii, 15, for he had two names, as many others had. Pethor - A city in Mesopotamia. By the river - By Euphrates, which is called the river, by way of eminency, and here the river of Balaam's land or country, to wit, of Mesopotamia.

6. Curse them for my sake and benefit; use thy utmost power, which thou hast with thy Gods, to blast and ruin them. We may smite them - Thou by thy imprecations, and I by my sword.

8. This night - The night was the time when God used to reveal his mind by dreams. The Lord - Hebrew. Jehovah, the true God, whom he here mentions, either for his own greater reputation, as if he consulted not with inferior spirits, but with the supreme God; or rather because this was Israel's God, and the only possible way of ruining them was by engaging their God against them: as the Roman and other Heathens, when they went to besiege any city, used enchantments to call forth that God under whose peculiar protection they were. Of Moab - And of Midian too.

9. What men are these - He asks this that Balaam by repeating the thing in God's presence might be convinced and ashamed of his sin and folly, in offering his service in such a business: and for a foundation to the following answer.

20. If the men come - On this condition he was to go.

22. Because he went - Because he went of his own accord, with the princes of Moab, and did not wait till they came to call him, which was the sign and condition of God's permission, but rather himself rose and called them. The apostle describes Balaam's sin here to be, that he ran greedily into an error for reward, Jude i, 11. For an adversary - To oppose, if not to kill him. His servants with him - The rest of the company being probably gone before them. For in those ancient times there was more of simplicity, and less of ceremony, and therefore it is not strange that Balaam came at some distance, after the rest, and attended only by his own servants.

28. Opened the mouth - Conferred upon her the power of speech and reasoning for that time.

29. Balaam said - Balaam was not much terrified with the ass's speaking, because perhaps he was accustomed to converse with evil spirits, who appeared to him and discoursed with him in the shape of such creatures. Perhaps he was so blinded by passion, that he did not consider the strangeness of the thing.

31. On his face - In token of reverence and submission.

32. Thy way is perverse - Springing from covetousness.

33. I had slain thee - I had slain thee alone, and not her, therefore her turning aside and falling down was wholly for thy benefit, not for her own, and thy anger against her was unjust and unreasonable.

35. Go with the men - I allow thee to go, upon the following terms.

36. In the utmost coast - Not far from the camp of the Israelites, whom he desired him to curse.

40. The princes - Whom the king had left to attend him.

41. The high places of Baal - Consecrated to the worship of Baal, that is, of Baal Peor, who was their Baal or God. The utmost part - That is, all that people, even to the utmost and remotest of them, as appears by comparing this with, chap. xxiii, 13. He hoped that the sight of such a numerous host ready to break in upon his country would stir up his passion.

Balaam's first attempt to curse Israel, turned into a blessing, ver. 1-10. His second attempt with like success, ver. 11-24. The preparation for a third attempt, ver. 25-30.

1. Build seven altars - To the true God, otherwise he would not have mentioned it to God, as an argument why he should grant his requests, as he doth, ver. 4. And though Balak was averse from God and his worship, yet he would be easily overruled by Balaam, who doubtless told him that it was in vain to make an address to any other than the God of Israel, who alone was able either to bless or curse them as he pleased. Seven - This being the solemn and usual number in sacrifices.

3. Stand by thy burnt-offering - As in God's presence, as one that offers thyself as well as thy sacrifices to obtain his favour. I will go - To some solitary and convenient place, where I may prevail with God to appear to me. Sheweth me - Reveals to me, either by word or sign. An high place - Or, into the plain, as that word properly signifies.

7. His parable - That is, his oracular and prophetical speech; which he calls a parable, because of the weightiness of the matter, and the liveliness of the expressions which is usual in parables. Jacob - The posterity of Jacob.

9. The rocks - Upon which I now stand. I see him - I see the people, according to thy desire, ver. 41, but cannot improve that sight to the end for which thou didst design it, to curse them. The people shall dwell alone - This people are of a distinct kind from others, God's peculiar people, separated from all other nations, as in religion and laws, so also in divine protection; and therefore enchantments cannot have that power against them which they have against other persons and people.

10. The dust - The numberless people of Jacob or Israel, who according to God's promise, are now become as the dust of the earth. Of the righteous - Of this righteous and holy people. The sense is, they are not only happy above other nations in this life, and therefore in vain should I curse them, but they have this peculiar privilege, that they are happy after death: their happiness begins where the happiness of other people ends; and therefore I heartily wish that my soul may have its portion with theirs when I die. Was not God now again striving with him, not only for the sake of Israel, but of his own soul?

12. Must I not - Ought I not? Is it not my duty? Canst thou blame me for it?

13. Thou shalt not see them all - Perhaps he thought the sight of all them might discourage him, or as it did before, raise his fancy to an admiration of the multitude and felicity of the people.

15. While I meet the Lord - To consult him, and to receive an answer from him.

18. Rise up - This word implies the diligent attention required; rouse up thyself and carefully mind what I say.

19. That he should lie - Break his promises made to his people for their preservation and benediction. Repent - Change his counsels or purposes; unless he see iniquity in Jacob.

21. Iniquity - Not such as in the Canaanites: Such as he will punish with a curse, with utter destruction. The Lord is with him - He hath a favour for this people, and will defend and save them. The shout of a king - That is, such joyful and triumphant shouts as those wherewith a people congratulate the approach and presence of their King: when he appears among them upon some solemn occasion, or when he returns from battle with victory. This expression implies God's being their King and ruler, and their abundant security and confidence in him.

22. Out of Egypt - Namely, by a strong hand, and in spite of all their enemies, and therefore it is in vain to seek or hope to overcome them. He - Israel, whom God brought out of Egypt, such change of numbers being very common in the Hebrew language. The sense is, Israel is not now what he was in Egypt, a poor, weak, dispirited, unarmed people, but high and strong and invincible. An unicorn - The word may mean either a rhinoceros, or a strong and fierce kind of wild goat. But such a creature as an unicorn, as commonly painted, has no existence in nature.

23. Against Jacob - Nor against any that truly believe in Christ. What hath God wrought - How wonderful and glorious are those works which God is now about to do for Israel! These things will be a matter of discourse and admiration to all ages.

24. As a great Lion - As a lion rouseth up himself to fight, or to go out to the prey, so shall Israel stir up themselves to warlike attempts against their enemies. He shall not lie down - Not rest or cease from fighting and pursuing.

28. Peor - An high place called Beth-peor, Deut. iii, 29. That is, the house or temple of Peor, because there they worshipped Baal- peor.

Balaam inspired by God, blesses Israel again, ver. 1-9. Answers Balak's reproof, ver. 10-13. Utters several prophecies, ver. 14-24 Goes home, ver. 25.

1. At other times - In former times. Toward the wilderness - Where Israel lay encamped, expecting what God of his own accord would suggest to him concerning this matter.

2. Came upon him - Inspired him to speak the following words.

3. Whose eyes are open - Hebrew. Who had his eyes shut, but now open. The eyes of his mind, which God had opened in a peculiar and prophetical manner, whence prophets are called Seers, 1 Sam. ix, 9. It implies that before he was blind and stupid, having eyes, but not seeing nor understanding.

4. The vision - So called properly, because he was awake when this was revealed to him: A trance - Or, extasy, fainting and falling upon the ground, as the prophets used to do.

6. As the valleys - Which often from a small beginning are spread forth far and wide. As gardens - Pleasant and fruitful and secured by a fence. As lign-aloes - An Arabian and Indian tree of a sweet smell, yielding shade and shelter both to man and beast; such is Israel, not only safe themselves, but yielding shelter to all that join themselves to them. Which the Lord hath planted - Nature, not art.

7. He shall pour the water - That is. God will abundantly water the valleys, gardens, and trees, which represent the Israelites; he will wonderfully bless his people, not only with outward blessings, of which a chief one in those parts was plenty of water, but also with higher gifts and graces, with his word and spirit, which are often signified by water, and at last with eternal life, the contemplation whereof made Balaam desire to die the death of the righteous. His seed shall be in many waters - This also may be literally understood of their seed, which shall be sown in waterish ground, and therefore bring forth a better increase. His King - That is, the King of Israel, or their chief governor. Than Agag - Than the King of the Amalekites, which King and people were famous and potent in that age, as may be guessed by their bold attempt upon so numerous a people as Israel. And it is probable, that Agag was the common name of the Amalekitish Kings, as Abimelech was of the Philistines, and Pharaoh of the Egyptians, and Caesar of the Romans.

9. He lay down - Having conquered his enemies the Canaanites, and their land, he shall quietly rest and settle himself there.

11. The Lord - Whose commands thou hast preferred before my desires and interest; and therefore seek thy recompence from him, and not from me.

17. I shall see him - Or, I have seen, or do see the star, and scepter as it here follows, that is, a great and eminent prince, which was to come out of Israel's loins, the Messiah, as both Jewish and Christian interpreters expound it, who most eminently and fully performed what is here said, in destroying the enemies of Israel or of God's church, here described under the names of the nearest and fiercest enemies of Israel: And to him alone agrees the foregoing verb properly, I shall see him, in my own person, as every eye shall see him, when he comes to judgment. Not now - Not yet, but after many ages. A star - A title often given to, princes and eminent persons, and particularly to the Messiah, Rev. ii, 28; xxii, 16. A scepter - That is, a scepter-bearer, a king or ruler, even that scepter mentioned Gen. xlix, 10. The corners - The borders, which are often used in scripture for the whole country to which they belong. Of Sheth - This seems to be the name of some then eminent, though now unknown place or prince in Moab; there being innumerable instances of such places or persons sometime famous, but now utterly lost as to all monuments and remembrances of them.

18. A possession - Which was also foretold, Gen. xxv, 23, and in part fulfilled, 2 Sam. viii, 14; 1 Chron. xviii, 13, but more fully by Christ, Amos ix, 12 Obad. i, 18, who shall subdue and possess all his enemies; here signified by the name of Edom, as Jacob or Israel, his brother, signifies all his church and people. Seir - A part and, mountain of Edom.

19. Out of Jacob - Out of Jacob's loins. He that shall have dominion - David, and especially Christ. Of the city - Or from or out of this city, that is, the cities, the singular number for the plural. He shall not subdue those Moabites and Edomites which meet him in the field, but he shall pursue them even to their strongest holds and cities.

20. He looked on Amalek - From the top of Pisgah, which was exceeding high, and gave him the prospect of part of all these kingdoms. The first - Hebrew. the firstfruits; so called either, because they were the first of all the neighbouring nations which were embodied together in one government: or, because he was the first who fought against Israel and was vanquished by them. That victory was an earnest and first-fruit of the large harvest of victories which the Israelites should in due time get over all their enemies. He shall perish forever - He began with God and with Israel, but God will end with him, and the firm purpose of God is, that he shall be utterly destroyed; so that Saul lost his kingdom for not executing this decree, and God's command pursuant thereunto.

21. The Kenites - The posterity or kindred of Jethro; not that part of them which dwelt among the Israelites, to whom the following words do not agree, but those of them who were mingled with the Amalekites and Midianites. Thy nest - Thy dwelling-place, so called, either because it was in an high place, as nests commonly are: or in allusion to their name, for ken in Hebrew signifies a nest.

22. The Kenite - Hebrew. Kain, that is, the Kenite, so called, either by a transposition of letters, which is very usual in the Hebrew tongue; or from the name of some eminent place where they lived, or person from whom they were descended, though now the memory of them be utterly lost, as it hath fared with innumerable other places and persons, famous in their generations, mentioned in ancient Heathen writers. Shall be wasted - Shall be by degrees diminished by the incursions of divers enemies, till at last the Assyrian comes to compleat the work and carries them into captivity. For the Kenites who lived partly among the ten tribes, and partly with the two tribes, were carried captive with them, part by Salmaneser, the King of Assyria, and part by Nebuchadnezzar, who also is called an Assyrian, Ezra vi, 22 Isaiah lii, 4.

23. Who shall live - How calamitous and miserable will the state of the world be, when the Assyrian, and after him the Chaldean, shall over-turn all these parts of the world? Who will be able to keep his heart from fainting under such grievous pressures? Nay, how few will escape the destroying sword?

24. Chittim - A place or people so called from Chittim the son of Javan, Gen. x, 4, whose posterity were very numerous, and were first seated in the lesser Asia, and from thence sent forth colonies into the islands of the Aegean sea, and into Cyprus, afterwards into Macedonia and other parts of Greece, and then into Italy. Whence it comes to pass that by this name is understood sometimes Macedonia, as 1 Maccabees. i. 1, and 1 Maccabees. viii. 5, sometimes Italy, as Dan. xi, 29, 30, and sometimes both, as in this place: for he speaks here of the scourge that God hath appointed for the Assyrian after he had done God's work in punishing of his people and the bordering nations. Now although the Assyrian and Chaldean empire was subdued by the Medes and Persians, yet the chief afflictions of that people came from two hands, both beyond the sea and brought to them by ships; first from the Grecians under Alexander and his successors, by whom that people were grievously oppressed and wasted; then from the Romans, who subdued all the Grecian empire, one great part whereof were the Assyrians largely so called. Eber - The posterity of Eber, the Hebrew, who were the chief and flower of Eber's children. He also - Not the Hebrew: they shall have a better end; all Israel shall be saved; but the afflicter or scourge of Ashur and Eber, namely, the Grecian and Roman empire. Thus Balaam, instead of cursing the church, curses Amalek, the first, and Rome, the last enemy of it!

25. To his place - To Mesopotamia; tho' afterwards he returned to the Midianites, and gave them that devilish counsel which was put in practice, chap. xxv, 16-18.

The sin of Israel, ver. 1-3. Their punishment, ver. 4, 5. The zeal of Phinehas, with the promise annext to it, ver. 6-15. The command to slay the Midianites, ver. 16-18.

1. Shittim - And this was their last station, from whence they passed immediately into Canaan. This is noted as a great aggravation of their sin, that they committed it, when God was going to put them into the possession of their long-expected land. The people - Many of them. Whoredom - Either because they prostituted themselves to them upon condition of worshipping their God: or because their filthy God was worshipped by such filthy acts, as Priapus and Venus were. The daughters of Moab - And of Midian too; for both these people being confederated in this wicked design, the one is put for the other, and the daughters of Moab may be named, either because they began the transgression, or because they were the chief persons, possibly, the relations or courtiers of Balak.

2. They - The Moabites being now neighbours to the Israelites, and finding themselves unable to effect their design by war and witchcraft, fell another way to work, by contracting familiarity with them, and, perceiving their evil inclinations, they, that is, their daughters, invited them. Unto the sacrifices - Unto the feasts which were made of their parts of the sacrifices, after the manner of the Jews and Gentiles too, the participation whereof, was reckoned a participation in the worship of that God to whom the sacrifices were offered. Of their gods - Of their God, Baal-peor, the plural Elohim being here used, as commonly it is, for one God.

3. Joined himself - The word implies a forsaking God to whom they were joined and a turning to, and strict conjunction with, this false God. Baal-peor - Called Baal, by the name common to many false Gods, and especially to those that represented any of the heavenly bodies, and Peor, either from the hill Peor, where he was worshipped, chap. xxiii, 28, rather from a verb signifying to open and uncover, because of the obscene posture in which the idol was set, as Priapus was: or because of the filthiness which was exercised in his worship.

4. Take all the heads - Take, that is, apprehend, all the heads, that is, the chief, of the people, such as were chief in this transgression, and in place and power, who are singled out to this exemplary punishment for their concurrence with others in this wickedness, which was more odious and mischievous in them. Hang them up before the Lord - To the vindication of God's honour and justice. Against the sun - Publickly, as their sin was publick and scandalous, and speedily, before the sun go down.

5. Everyone his men - Those under his charge, for as these seventy were chosen to assist Moses in the government, so doubtless the care and management of the people was distributed among them by just and equal proportions.

6. One came - This was done, when Moses had given the charge to the Judges, and, as it may seem, before the execution of it; otherwise it is probable he would not have been so foolish to have run upon certain ruin, when the examples were frequent before his eyes. To his brethren — into the camp of the Israelites. In the sight of Moses - An argument of intolerable impudence and contempt of God and of Moses. Weeping - Bewailing the wickedness of the people, and the dreadful judgments of God, and imploring God's mercy and favour.

8. Thrust them thro' - Phineas was himself a man in great authority, and did this after the command given by Moses to the rulers to slay these transgressors, and in the very sight, and no doubt by the consent of Moses himself, and also by the special direction of God's spirit.

9. Twenty four thousand - St. Paul says twenty three thousand, 1 Cor. x, 8. The odd thousand here added were slain by the Judges according to the order of Moses, the rest by the immediate hand of God, but both sorts died of the plague, the word being used, as often it is, for the sword, or hand, or stroke of God.

12. My covenant of peace - That is, the covenant of an everlasting priesthood, as it is expounded, ver. 13, which is called a covenant of peace, partly with respect to the happy effect of this heroical action of his, whereby he made peace between God and his people; and partly with regard to the principal end of the priestly office, which was constantly to do that which Phinehas now did, even to meditate between God and men, to obtain and preserve his own and Israel's peace and reconciliation with God, by offering up sacrifices and incense, and prayers, to God on their behalf, as also by turning them away from iniquity, which is the only peace- breaker, and by teaching and pressing the observation of that law, which is the only bond of their peace.

13. At everlasting priesthood - To continue as long as the law and common-wealth of the Jews did. But this promise was conditional, and therefore might be made void, by the miscarriages of Phinehas's sons, as it seems it was, and thereupon a like promise was made to Eli of the line of Ithamar, that he and his should walk before the Lord, namely, in the office of high- priest, forever, which also for his and their sins was made void, 1 Sam. ii, 30. And the the priesthood returned to Phinehas's line in the time of Solomon, 1 Kings ii, 26, 27, 34.

17. The Midianites - And why not the Moabites. It is probable the Midianites were most guilty, as in persuading Balak to send for Balaam, chap. xxii, 4, 7. So in the reception of Balaam after Balak had dismissed him, chap. xxxi, 8, and in farther consultation with him, and in contriving the means for the executing of this wicked plot.

18. With their wiles - For under pretense of kindred and friendship and leagues, which they offered to them, instead of that war which the Israelites expected, they sought only an opportunity to insinuate themselves into their familiarity, and execute their hellish plot of bringing that curse upon the Israelites, which they had in vain attempted to bring another way.

Orders for numbering the people, ver. 1-4. Their families and number, ver. 5-51. Directions for dividing the land between them, ver. 52-55. The families and number of the Levites, ver. 56- 62. Notice taken of the death of them that were first numbered, ver. 62-65.

2. Take the sum - They were numbered twice before, Exod. xxx, 11, 12 chap. i, 1, 2. Now they are numbered a third time, to demonstrate the faithfulness of God, both in cutting all those off whom he had threatened to cut off, chap. xiv, 29, and in a stupendous increase of the people according to his promise, notwithstanding all their sins, and the sweeping judgments inflicted upon them; and to prepare the way for the equal division of the land, which they were now going to possess.

7. Families - The chief houses, which were subdivided into divers lesser families. Forty three thousand seven hundred and thirty - Whereas in their last numbering they were forty six thousand five hundred; for Korah's conspiracy, as well as other provocations of theirs, had cut off many of them.

10. With Korah - According to this translation Korah was not consumed by fire with his two hundred and fifty men, but swallowed up by the earth. But others rather think he was devoured by the fire, and render these words, and the things of Korah, or belonging to Korah, namely, his tent and goods, and family, children excepted, as here follows. A sign - God made them a monument or example, to warn others not to rebel against God, or magistracy, nor to usurp the priestly office.

11. Died not - God being pleased to spare them, because they disowned their father's fact, and separated themselves both from his tent and company. Hence the sons of Korah are mentioned, 1 Chron. vi, 22, 38, and often in the book of Psalms.

12. Jachin - Called also Jarib, 1 Chron. iv, 24. And such names might be either added or changed upon some special occasion not recorded in scripture.

14. Twenty two thousand and two hundred - No tribe decreased so much as Simeon's. From fifty nine thousand and three hundred it sunk to twenty two thousand and two hundred, little more than a third part of what it was. One whole family of that tribe, (Ohad mentioned Exod. vi, 15) was extinct in the wilderness. Some think most of the twenty four thousand, cut off by the plague for the iniquity of Peor, were of that tribe. For Zimri, a ring-leader in that iniquity, was a prince of that tribe. Simeon is not mentioned in Moses's blessing, Deut. xxxiii, 1-29. And the lot of that tribe in Canaan was inconsiderable, only a canton out of Judah's lot, Josh. xix, 9.

18. Children of Gad - Fewer by above five thousand than there were in their last numbering.

22. The families of Judah - About two thousand more than they were, chap. i, 27, whereas the foregoing tribes were all diminished.

34. Fifty two thousand and seven hundred - Whereas they were but thirty two thousand and two hundred, in chap. i, 35. So they are now increased above twenty thousand, according to that prophecy, Gen. xlix, 22.

38. The sons of Benjamin - Who were ten, Gen. xlvi, 21, whereof only five are here mentioned, the rest probably, together with their families, being extinct.

43. Threescore and four thousand and four hundred - All from one son and family, whereas of Benjamin who had ten sons, and five families, there were only forty five thousand and six hundred, to shew that the increase of families depends singly upon God's blessing and good pleasure.

51. These were the numbered - Very nigh as many as there were before, chap. i, 46. So wisely and marvelously did God at the same time manifest his justice in cutting off so vast a number; his mercy in giving such a speedy and numerous supply; and his truth in both.

53. The land shall be divided - The land was divided into nine parts and an half, respect being had in such division to the goodness as well as to the largeness of the several portions, and the lot gave each tribe their part. Of names - Of persons, the share of each tribe was divided amongst the several families, to some more, to some less, according to the number of the persons of each family. And withal, if one of the portions proved too large or too little for the families and persons of that tribe, they might give part of their portion to another tribe, (as Simeon and Daniel had part of Judah's share) or take away a part from the portion belonging to another tribe.

55. By lot - For the tribes, not for the several families; for the distribution of it to them was left to the rulers wisdom according to the rule now given.

56. Many and few - That share, which shall by lot fall to each tribe, shall be distributed to the several families and persons in such proportions as their numbers shall require.

65. Not left a man - Only of the Levites, who being not guilty of that sin did not partake of their judgment.

The case of Zelophehad's daughters determined, ver. 1-11. Notice given to Moses of his death, ver. 12-14. His successor provided. ver. 15-23.

2. By the door of the tabernacle - Nigh unto which it seems was the place where Moses and the chief rulers assembled for the administration of publick affairs, which also was very convenient, because they had frequent occasion of recourse to God for his direction.

3. In his own sin - For his own personal sins. It was a truth, and that believed by the Jews that death was a punishment for mens own sins.

4. Be done away - As it will be, if it be not preserved by an inheritance given to us in his name and for his sake. Hence some gather, that the first son of each of these heiresses was called by their father's name, by virtue of that law, Deut. xxv, 6, whereby the brother's first son was to bear the name of his elder brother, whose widow he married. Give us a possession - In the land of Canaan upon the division of it, which though not yet conquered, they concluded would certainly be so, and thereby gave glory to God.

10. No brethren — nor sisters, as appears from ver. 8.

11. A statute of judgment - A statute or rule, by which the magistrates shall give judgment in such cases.

12. Abarim - The whole tract of mountains was called Abarim, whereof one of the highest was called Nebo, and the top of that Pisgah.

13. Thou shalt be gathered unto thy people - Moses must die: but death does not cut him off; it only gathers him to his people, brings him to rest with the holy patriarchs that were gone before him. Abraham, Isaac and Jacob were his people, the people of his choice, and to them death gathered him.

15. And Moses spake unto the Lord - Concerning his successor. We should concern ourselves both in our prayers and in our endeavours for the rising generation, that God's kingdom may be advanced among men, when we are in our graves.

16. The Lord of the spirits of all flesh - God of all men: the searcher of spirits, that knowest who is fit for this great employment; the father and giver and governor of spirits, who canst raise and suit the spirits of men to the highest and hardest works.

17. Go out before them - That is, who may wisely conduct them in all their affairs, both when they go forth to war, or upon other occasions, and when they return home and live in peace. A metaphor from shepherds, who in those places used not to go behind their sheep, as ours now do, but before them, and to lead them forth to their pasture, and in due time to lead them home again.

18. The spirit - The spirit of government, of wisdom, and of the fear of the Lord. Lay thy hand - By which ceremony Moses did both design the person and confer the power, and by his prayers, which accompanied that rite, obtain from God all the spiritual gifts and graces necessary for his future employment.

19. Before all the congregation - That they may be witnesses of the whole action, and may acknowledge him for their supreme ruler. Give him charge - Thou shalt give him counsels and instructions for the right management of that great trust.

20. Put some of thine honour - Thou shalt not now use him as a servant, but as a brother and thy partner in the government, that the people being used to obey him while Moses lived, might do it afterward the more cheerfully.

21. Who shall ask counsel for him - When he requires him to do so, and in important and difficult matters. Of Urim - Urim is put for both Urim and Thummim. Before the Lord - Ordinarily in the tabernacle near the second veil setting his face to the ark. At his word - The word of the Lord, delivered to him by the high priest.

22. And Moses did as the Lord commanded him - It had been little to resign his honour to a son of his own. But with his own hands, first to ordain Eleazar high-priest, and now Joshua chief ruler, while his own children had no preferment at all, but were left in the rank of common Levites: this was more to his glory than the highest advancement of his family could have been. This shews him to have had a principle which raised him above all other lawgivers, who always took care to establish their families in some share of the greatness themselves possessed.