Numbers 15

For the Lord is not among you. The cloud did not stir to conduct them; by which they might have understood that their attempt was presumptuous. That ye be not smitten before your enemies.’] Who, without God’s help, would be too strong for them. ignorance, without the knoivledge of the congregation,’] It is commonly said, that Moses here speaks concerning sins of omission (as we call them), as in Lev. iv. 13. he doth of sins of com?nission, or doing that which ought not to bo done; as here not doing that which ought to be done; for which different sorts of sacrificesaroappointed. But others think that he speaks in both places of the same errors; only in that law, (Lev. iv. 14.) concerning those committed by the whole congregation, here of such as were committed by some lesser number of them, called the congregation; suppose the seventy elders, or the rulers of thousands and hundreds, &c. who are sometimes called by this name, (chap. xxv. 7. xxxii. 12* Josh. xxiv. 4.) But the Jews generally think Moses here speaks of strange worship, which was to be expiated by this sacrifice of a goat for a sin-offering. And therefore an excellent person of our own, after long consideration of this matter, comes to this conclusion: that in Leviticus he requires a young bullock to be slain for a sin-offering, when the whole congregation, though adhering to the true worship of God in every thing, were led ignorantly to do something against some negative precept (as they call it); to practise, that is, what God had forbidden, (so those words seem to import, Lev. iv. 13, 14.) but this kid of the goats. here mentioned for a sinoffering, together with a young bullock for a burnt-offering, was to be sacrificed, when all the people, forgetting the holy rites prescribed by Moses (which often happened under bad kings), fell by a common error into idolatrous worship; which agrees very well with what is said in the two verses beforegoing; where he speaks, as I noted, of not observing these holy rites about sacrifices: (see Dr. Outram, lib. i. de Sacrifieiis, cap. 14. sect. 2.) Tlien all the congregation shall offer one young bullock for a burnt-offering. 1 Having neglected these laws ordained by Moses, and worshipped God in a wrong manner, according to the rites used in other countries (or at least mistaking the proper sacrifices and rites belonging to them, which they ought to have offered), this burnt-offering, I suppose, is commanded to be offered, when they saw their error, in token that they returned to God’s true religion, and that way of worship which he had prescribed. With his meat-offering, and his drink-offering.’] Prescribed above, ver. 8—10. “Which, perhaps, they had neglected to offer formerly with the burnt-offering. It is well observed by Mr.Thorndike out of Maimonides, that all the congregation (if we understand thereby the whole body of the people), could not possibly offer these sacrifices; but the great consistory offered them as often as they occasioned the breach of the law, by interpreting it erroneously. (Rights of the Church in a Christian State, p. 159.) And one kid of the goats for a si?i-offering.] To expiate for what had been done after the manner of the heathen, contrary to the laws of God’s worship here delivered by Moses; or otherwise than he directed: from whence it was (which adds much probability to this), thatwhen Hezekiah restored the true worship of God, after the temple had been shut up, and the daily sacrifice omitted, and many idolatrous rites there used, by the ignorance of the people, in the days of his father, (2 Chron. xxviii. 24. xxix. 3.) he caused seven bullocks to be offered for a burnt-offering; * and as. many goats for a sin-offering; and so Ezra did at the restoration of the Divine service after they came out of Babylon, (Ezra viii. 35.) And it makes no difference, that Moses here requires only one of a sort to be offered, whereas Hezekiah offered seven, and Ezra twelve; for this only proves that one was absolutely necessary, but more than one was acceptable; especially when exceeding great errors had been committed in God’s worship. All the congregation shall stone him with stones, without the camp.] This was a punishment inflicted for very enormous crimes. (Sec Lev. xx. 2. xxiv. 12.) And this man was condemned to suffer it, because he was the first breaker of this sacred law. And he doing it presumptuously, (as is supposed from the connexion of this story with ver. 30, 31.) in contempt of the law; and not Resisting from his impiety, when he was admonished to forbear, (as I said,

Numbers 15:1

jzLND the Lord spake unto Moses, saying. We read in Deut. i. nit. that they abode in Kadesh (where the V0L’ r * Digitized b foregoing murmuring was) many days: during which time (and in the latter part of this second year after they cams out of Egypt), it is very probable all that we read in this chapter, and in the four folIoAving, Avas transacted*

Numbers 15:2

Speak unto the children of Israel, and say unto them. These words were not directed to the whole congregation, but to the younger sort, who had not forfeited the favour of God, as their fathers had done; several of which, it is likely, were already dead, according to the doom God had passed upon them; and the rest looked upon themselves as disinherited: (chap. xiv. 12.) and therefore these precepts were not delivered to them. Wlien ye come into the land of yonr habitations, which I give unto you.] This shews he speaks to the children of the murmurers, whom he promised to bring into the land of Canaan, (chap. xiv. 31.) and would therefore have well instructed in the manner of sacrificing, wherein Go d’s worship and service very much consisted; which is the reason why he further explains Avhat he had heretofore said about this matter. But hence it appears, that they were not bound to observe these laAvs till they came to Canaan.

Numbers 15:3

And will make an offering by fire unto the Lord. This comprehends all the sacrifices which were burnt upon the altar, either in the whole or in part. A burnt-offering.] This Avas the principal, and most ancient sacrifice of all other; which was wholly burnt upon the altar, every morning and every evening, (Exod. xxix. 40.) of Avhich he treats in the first of Leviticus. Of a sacrifice.] This undoubtedly signifies peace-offerings, as appears from ver. 8. and from the Avords here following; - and likewise from the use of the word sacrifice in other places, (Exod. xviii. 12. Levit. xvii. 5. 8.) and from this consideration also, that sin-offerings had no meat-offerings attending on them, but only in the case of a leper, (Lev. xiv. 10.) In performing a vow, or in a free-will-offering.] These Avords explain Avhat he means by a sacrifice, viz. peace-offerings; Avhich were offered in performance of some vow, or freely of their own accord, (Lev. vii. 1G. xxii. 21.) or by God’s command upon their solemn feasts; as it here folIOAVS. And in your solemn feftsts.] Mentioned Levit. xxiii. (See there, ver. 37. and Numfy xxix. 39.) To make a sweet savour unto the Lord.] Levit. i. 9. Of the herd or oftheflobk.] Under the Avord^ocA: is comprehended both kids and larhbs: for the HebreAV Avords tson and seh signify both; as many have observed, particularly Bochart in his Hierozoicon, (par. i. lib. ii. cap. 42.)

Numbers 15:4

Then shall he that offereth his offering unto the Lord. Of any of the forenamed sorts. Bring a meat-offering.] As a necessary appurtenance to such sacrifices. Of a tenth-deal of flour.] That is, the tenth part of an cphah, (as is expressly declared, chap, xxviii. 5.) Avhich Avas an omer: (see Exod. xvi. 36.) Mingled with the fourth part of a hin of oil.] See Exod.* xxix. 40. In this, such meat-offerings as Avere accessaries to other offerings, and a part of the sacrifice, Avhich went before, differed from those meat-offerings Avhich were not dependant upon a foregoing sacrifice, but offered alone by themselves: for in these latter the oil Avas only poured upon the meat-offering, (Lev. ii. 1, &c.) and not mingled Microsoft (5 4 b [chap. XV. and macerated with the flour; as it is here ordered: and there was this further difference between them, that those meat-offerings which were accessary to other sacrifices, were all burnt on the altar, in honour of God, as Josephus Observes, lib. iii. cap. 10. but when a meat-offering was solitary (as we may call it), as the principal offering which a man then made, a little part of it only was burnt upon the altar, and the priest had the rest; as appears from the second chapter of Leviticus.

Numbers 15:5

And a fourth of a hin of wine for a drink-offering shalt thou prepare. See Exod. xxix. 40. With the burnt-offering or sacrifice.] Whether it were a whole burnt-offering, or a peace-offering, (ver. 3.) this wine was wholly poured upon the altar; and the priest had none of it. For one lamb.] It was the same for one kid. If there were more than one, the drink-offering, as well as the meatoffering, was increased; particularly upon the sabbath, (chap, xxviii. 9.) And the true reason why meat-offerings and drink-offerings are required to attend upon the burntofferings and peace-offerings, was, because these sacrifices were a feast, and are called the bread or food of God, (chap, xxviii. 2.) And therefore, as bread and wine, as well as flesh, are our refection; so God required them at his table. And salt, though not here named, was also added, (because it was to be omitted in no sacrifice, Lev. ii. 13.) as also frankincense; because it is said both ver. 7. and ver. 10. this drink-offering was for a sweet savour unto the Lord; which seems to allude to the fragrancy of frankincense. This was a thing so well known, that the heathen imitated this practice, in all their sacrifices, which were ever accompanied with a meat-offering: insomuch that Pliny saith, without this mola salsa,’no sacrifice was thought to be good: " Nullum sacrificium ratum fieri existimant,” (lib. xxx*. cap. 5.) And long before him wo meet with" it in Homer, in those known words of his, -OvXoxvraC 7rpoj3aXovro. And as for wine, Brentius, in his paraphrase to Leviticus, takes notice of that phrase in him, no less obvious, -lir\ §’ aWoirov oTvov AcTj3e which they not only poured upon the sacrifice, as it stood at the altar ready to be offered, but upon its flesh, when it \yas burning there: as we find in Virgil, Georg. iv. " Ter liquido ardentem perfudit NectaTe flammam." > And in many other places. (See Dilherrus, in his Dissert. Specialis dc Cacozclia Gentilium, cap. 10.)

Numbers 15:6

Or for a ram, thou shalt prepare for a meatoffering two tenth-deals, &c. This being a nobler sacrifice than a lamb, a larger meat-offering (and drinh-offering also, as appears by the next verse) is required to attend it.

Numbers 15:7

And for a drink-offering, thou shalt offer a third part of a hin of wine, &c. “Whereas for a lamb a fourth part was sufficient, (ver. 5.) •

Numbers 15:8

And when thou preparest a bullock. This is a sacrifice of the herd, as the former of the flock, mentioned ver. 3. For a burnt offering, or for a sacrifice in performing a vow, or peace-offerings unto the Lord.] That is, free-willofferings; which were one sort of peace-offerings, as those for performance of a vow were the other: (sec ver. 3.) But free-will-offerings are peculiarly called by the name of peace-offerings, because they were the most acceptable of this sort; being offered purely out of love and affection to God, and not as a payment which was due upon a vow.

Numbers 15:9

Then shall he bring with the bullock a meatoffering of three tenth-deals of flour, &c. The meat-offerings increased proportionably to the sacrifices upon which they attended: one tenth-deal, with a fourth part of a hin of oil, being sufficient for a lamb, (ver. 4.) and two tenth-deals, with a third part of a hin of oil, for a ram, (ver. 6.) but three. tenth-deals of flour, and half a hin of oil, is here required to accompany the sacrifice of a bullock.

Numbers 15:10

And thouslialt bring for a drink-offering half a hin of wine, &c. The same was to be observed in the drinkoffering; which is larger in this’ sacrifice than in the two former, (ver. 5. 7.)

Numbers 15:11

Tints shall it be done for one bullock, or for one ram, or for a lamb, or a kid. He repeats what he had said more distinctly, proceeding from the sacrifice last mentioned unto the first: which (ver. 5.) is said to be one lamb; but here explained to comprehend also a kid. For so the last part of this verse runs in the Hebrew; for a young one (which he calls seh) either of the sheep, or of the goats.

Numbers 15:12

According to the number that ye shall prepare, so shalt ye do to every one, according to their number. This I take to be a general rule, by which these offerings were to be governed; that, proportionable to the number of bullocks, rams, sheep, or goats that were offered, should be the quantity of the meat-offering and drink-offering; for bread and wine must bear proportion to the meat set on the table.

Numbers 15:13

All tliat are born in the country shall do these things after this manner. i.e. All Israelites. In offering an offering made by fire, &c] When they offer any of the forenamed sacrifices, (ver. 3.)

Numbers 15:14

And if a stranger sojourn with you. There were two sorts of strangers, it is vulgarly known, among the Israelites: some that entirely embraced and professed the Jewish religion, into which they were admitted by circumcision, &c; others that were permitted to live among them, having renounced all idolatry, but did not submit to their whole religion. The Talmudists expound this place of the former sort.. Or whosoever be among you in your generation.] One would think this should signify the other sort of strangers; but they make it only an explication of the former: whether he were a proselyte that sojourned for a time, or were settled among them. And will offer an offering made by fire of a sweet savour unto the LordJ] Any of the forementioned offerings, which could be offered, as is here directed, by none but one that was subject to their law. For though another proselyte, who worshipped the true God, but was not circumcised, might bring a burnt-offering; yet they say it was without a meat-offering and drink-offering; and no pcacc-oflerings were accepted from him. As ye do, so lie shall do.] Offer according to the rules above given; which is farther explained in the following verses. Microsoft ® CHAP. XV.] UPON NUMBERS.

Numbers 15:15

One ordinance.) viz. About sacrifices. Shall be both for you of the congregation. L e. For you Israelites. And also for the stranger that sojourneth with yon.’] Here the LXX. translate it, Ilpocrr/Xuroic Trpo<xKtijx(voig iv ifxiv, proselytes that are added, or joined to you; or are juris vestri participes, as Mr. Selden expounds it, (lib. ii. Jure Nat. et’Gent. cap. 2. p. 147.) An ordinance for ever, &c] Never to be repealed as long as your religion iasts. As ye are, so shall the stranger be before the Lord.] In matters of religion and Divine worship, though not in all civil things: for no proselyte, they think, could be chosen a member of the Sanhedrin, or great council at Jerusalem. The Jews extend these words to the way and manner of being made proselytes, by circumcision, baptism, and sprinkling of blood; as the Jews were originally, they say, initiated into their religion. (Selden, lib. i. dc Syned. cap. 3. p. 34.) Ver. 1G. One law and one manner shall be for you, and for the stranger that sojourneth with you.’] This general rule was made to invite and encourage strangers to become proselytes to the Jewish religion, and to engage the Jews to be kind to them; they being admitted to an laorifita, as Philo calls it, an equal privilege with those who were born Jews. Yet this, the Jews say, is to be received with some distinctions; for the laws of Moses, either concerning the duties they owed to God andone to another, or concerning magistracy and marriages; they say, those of the first sort belonged to proselytes, as much as to original Jews, yet with some temperament; (as Mr. Selden observes, lib. ii. dc Jure Nat. et Gent. cap. 4.) but in those of the second sort they had not an equal privilege; for they were not to have any sort of command, cither civil or military: and though they might marry with the Jews, yet not with the priests; and some marriages were permitted to them, which were forbidden to the Israelites: (see there, p. 167.)

Numbers 15:17

And the Lord spake unto Moses, saying. These commands were given, in all likelihood, at the same time with the foregoing.

Numbers 15:18

Speak unto the children of Israel, and say unto them. Sec ver. 2. Wlten ye come into the land whither I’bring you.] See there also; only add this, that the Jews acknowledge such kind of offerings, as here follow, and first-fruits, were due by the latv only from the corn, &c. that grew in the land of Canaan; but by the decree of their wise men, they were to bring them out of Syria, and out of the land of Og and Sihon; as Maimonides saith in his treatise called Biccurim, cap. 2.

Numbers 15:19

When ye eat. i. e. When it is ready to be eaten; for they offered it before they ate of it. Of the bread of the land.] So corn is called, (Psalm civ. 14.) and the meaning seems to be, that when they made bread of the new corn of the land, they should out of the dough first make a cake, and offer it to the Lord, before they baked bread for their own use. Ye shall offer up a heave-offering unto the Lord.] This is explained in the next verse, of offering a cake out of the first dough, whether it were of wheat, or barley, or rye, or oats, or that which they call cusemim (which they describe to be a kind of wheat, or barley, different from that which is commonly known by those names); for of these five kinds of grain, the Talmudists say, this cake was to be offered; and that out. of the gleanings, and the sheaf left in the field, and out of the corners of the.field.

Numbers 15:20

Ye shall offer up a cake of the first of your dough for a heave-offering. - Not upon the altar; but it was given to the priests, ou whom God bestowed all their heave-offerings, (chap, xviii. 8.) yet they arc said to be offered unto the Lord, because they were heaved, or lifted up to him, as the Creator of heaven and of earth; and then given to his ministers, who had it in his right. As. ye do the heave-offering of the thrashing-floor, so shall ye heave it.] That is, as the first-fruits of the harvest were given to the priests, and not” offered upon, the altar, so should this be given them, (Lev. xxiii. 16, 17.) and so were the first-fruits of their oil and their wine, &c. (Numb, xviii* 12,13.) All which the Jews call, the great terumah, or heave-offering.

Numbers 15:21

Of the first of your dough shall ye give unto the Lord a heave-offering in your generations. This being a new law, not given’ before, he repeats it, that they might be the more observant of,it:.as, we may see they were by this.; that it was one of the things which rendered a woman infamous (though not so as to give her the bitter water), if she did not separate this cake from the first dough of the new corn to be presented to God; but either made her husband believe she had done it, when she had not, or ate it herself; as Mr. Selden observes, lib. iii. Uxor. Hebr. cap. 17. and therefore at this very day the Jews are so nice in this point, that they take enough to make a cake, as soon as the meal is mingled with water. The proportion is not mentioned in the law; but their wise men say, it was -to be the forty-fourth part of the whole dough: (see Buxtorf. Synagog. Jud. cap. 34.) The cabalists observing that this verse begins with the letter mem, and ends with mein, conclude (after their way), that therefore they were to give the fortieth part, because mem is the numeral letter for forty.

Numbers 15:22

And if ye have erred, and not observed all these commandments which the Lord hath spoken unto 3Ioses. Which have been now given concerning sacrifices; for to such commandments these words seem to have respect. Maimonides, in his treatise of the worship of the planets (and the Jews generally), saith this concerns idolatry. r ».

Numbers 15:23

Even alt that the Lord hath commanded you by the hand of 3Ioses. That is, all the commandments in the book of Leviticus, about such. matters of God’s worship and service.; /.- f i ;. From the day that the Lord commanded Sloses.] The word Moses is not in the Hebrew, and the sense is plainer without it, as the Vulgar hath translated these words, from the day he began to command,, • And hencefonvard.’] Or rather thenceforward, until now; or until he made an end of commanding. So this phrase is used in Lev. xxii. 27. From the eighth day, and thenceforth, creatures were clean to be offered. (See Ezek. xxxix. 22.) Among your generations.] In the Hebrew, to your generations. And so the LXX. tig Tag yeveac, to be observed throughout all generations.

Numbers 15:24

Then it shall be, that if aught be committed by

Numbers 15:25

And the priest shall make an atonement for all the congregation. Who had thus committed an error in the worship of God out of ignorance: being misled by the great interpreters of the law; who therefore were to bring this sacrifice in the name of them all. For it is apparent by this, as well as the former verse, that all the congregation w T ere concerned in this sacrifice, as much as in that Lev. ir. 13. And the same appears from the next verse, where he saith, all the people were in ignorance. Audit shall be forgiven them, for it is ignorance.] Proceeding from an erroneous interpretation of the law, or some other mistake; not from contempt of God and of his laws: for then they were to be utterly cut off, (ver. 30, 31.) And they shall bring their ^offering, a sacrifice made by fire unto the Lord.] That is, a burnt-offering: which is not prescribed in Leviticus (as I observed before), and therefore was a different sort of offering, for a different offence. And their sin-offering before the Lord.] Prescribed in the foregoing verse. For their ignorance.] Which made them capable of a pardon; though not without these sacrifices.

Numbers 15:26

And it shall be forgiven all the congregation of the children of Israel. He repeats it again, that they might not doubt of reconciliation to him, when they repented as soon as they understood their error, and acknowledged it, and begged his pardon by these sacrifices. And the stranger that sojourneth among them.] Who w r ere obliged to the same laws with the Israelites, and had the same privileges, (ver. 14 — 16.) Seeing all the people were in ignorance.] It w T as a common error; and therefore no wonder strangers were carried away with it.

Numbers 15:27

And if any soul. i. e. Any particular person.^ Sin through ignorance.] Offend in matters of religion; by not observing the rites here prescribed, or by doing contrary to them through mere ignorance. To this, I think, these words are to be limited; wherein they differ from that law, Lev. iv. 27. which speaks of all manner of offences through ignorance. Tlien he shall bring a she-goat of the first year for a sinoffering.] This sin-offering differs from that in Leviticus, (chap. iv. 28.) which was only a female kid of the goats.

Numbers 15:28

And the priest shall make an atonement for the soul that sinneth ignorantly. As he was to do for the whole congregation, (ver. 25.) When he sinneth by ignorance before the Lord.] These words, before the Lord, seem to me to import, that he speaks of sins committed about the worship of God; and confirms what I have said upon ver. 24. For in Lev. iv. both ver. 13. and ver. 27. he speaks in general of sins committed, either by the congregation, or by particular persons, against any of the commandments of the Lord, not before the Lord; i.e. (as I understand it) in his worship and service.., To make an atonement for him, &c.j He repeats it again, Digitized oy microson ® CHAP. XV.] UPON NUMBERS. to shew them that he would no more have a particular person suffer for his error than the whole body of the people.

Numbers 15:29

You shall have one laio for him that sinneth through ignorance, both for him that is among the children of Israel, andfor the stranger that sojourneth among them. See ver. 15. This must necessarily be meant of a proselyte of justice, as they called him that was circumcised, and undertook to keep the whole law; for he speaks of such, whether natives or others, as erred in not observing all his commandments, (?er. 22, 23.)

Numbers 15:30

But the soul that doeth aught presumptuously. Not merely knowingly, but wilfully and audaciously; in contempt of the Divine Majesty and his authority: for so the Hebrew phrase, with a high hand, signifies, as Maimonides observes, in his More Nevochim. par. iii. cap. 41. where he saith, it imports a sin, not only publiely and openly committed, but with pride and insolence; it proceeding, not merely from an ill custom a man hath got of doing amiss, but from an express intention to contradict the law of God, and to set himself in defiance of it: which is the reason of what follows, the same reproacheth the Lord. Whether he be born in the land, or a stranger.] Here the word stranger is simply used, without the addition of that sojourneth among them (as in the preceding verse), and therefore Mr. Selden well concludes, that even the proselytes of the gate were concerned in this law (as it related to idolatry and blasphemy), though not in the foregoing; and that they were liable to be cut off by the hand of Heaven; but whether to be punished by the judges or not, it doth not appear, (lib. ii. de Jure Nat. et Gent. cap. 11.) TJie same reproacheth the Lord.] " No man sinned thus (saith Maimonides in the place forenamed), but he who had a settled opinion in his mind, contrary to the law of God; in which he dissented from it. And the common received exposition of this place is, that it speaks of an idolater; because he opposed the chief and principal foundation of the law. For no man worshipped a star, or a planet, but he that believed its eternity: which is the most repugnant of all other things to the law of God; which, in the very first.words of it, declares, that all the world had a beginning, and was made by Him whom the Jews worshipped." Thus he. But doing any thing with a high hand doth not signify any one certain kind of sin, as the Jews generally fancy, (who think he speaks here only of an idolater or blasphemer: see Selden, lib. i. de Syriedr. cap. 6. p. 101.) but a certain manner of sinning, with despite to the commands of God, and contempt of his authority, in any kind of sin whatsoever. And this Maimonides himself afterward acknowledges, in the words following: " There seems to me to be the same reason in all other transgressions, which are committed contemptuously against any law of God; as, if an Israelite seethed a kid in its mother’s milk, or wore heterogeneous garments, or rounded the corners of his head, or his beard, in contempt of the law. For the consequence of this is, that he believes this law not to be true; which, in my judgment (saith he) is the meaning of these words, He reproacheth the Lord" And that soul shall be cut off from among his people.] No sacrifice could make an atonement for such a man; but he was to die, either by the hand of Heaven, or of the judges. Sometimes God saith, he will cut off idolaters, and such as consulted familiar spirits, (Lev. xx. 5, 6.) Sometimes he only saith certain offenders shall be cut off; as here in this, and many other places. Of which phrase I have given an account, Gen. xvii. 14. where the reader may see the several opinions that have been about it; and that its meaning must be determined by the matter in hand. Accordingly, Maimonides hath judiciously resolved, that, in this place, it signifies cutting off by the hand of the magistrates, as in the case of apostacy to idolatry, (Deut. xiii. 13, &c.) Not that all their goods were to be destroyed, and nothing left to their heirs (as when they served other gods); but, though a whole tribe had, with a high hand, transgressed any precept of the law, that is, denied it to be God’s law, he thinks they were only to be all killed. Just as all the people thought in the case of the Reubenites, Gadites, and half tribe of Manasseh; who, only building an altar on the other side of Jordan, contrary to God’s law, as -was imagined, all the rest of the tribes of Israel gathered together, to go up to tear against them, and cut them off, Josh. xxii. 11, 12, &c. 22, 23. where they acknowledged they deserved to perish, if they had built an altar for worship, as their brethren thought they had done.

Numbers 15:31

Because he hath despised the word of the Lord. This shews the nature of the offence; which was setting at nought God’s laws, and denying them to be of Divine authority. And hath broken his commandment.] Not only by doing contrary to it, but, in effect, disannulling it; by rejecting its authority, and affirming he is not bound to observe that precept. That soul shall be utterly cut off.] They shall have no mercy upon him. His iniquity shall be upon him.] Not upon those who put him to death; but upon himself.

Numbers 15:32

And while the children of Israel were in the wilderness^ In this part of the wilderness, at Kadesh-barnea, it is very probable: (see ver. 1.) Tliey found a man. The Jews, who would not be thought ignorant of any thing, say this man was one of those that presumed to go up to the mountain, when Moses forbade them, (chap. xiv. 44.) And some of them say expressly, his name was Zelophehad; about the dividing of whose estate a question afterward arose, (chap, xxvii. 1, &c.) So the Chaldee paraphrase, ascribed to Jonathan and others: (see Selden, lib. ii. de Synedr. cap. 1. n. 9.) That gathered sticks.] Or was binding up sticks, which he had gathered, and plucked up by the roots out of the earth; as some of the Jews understand the Hebrew word (Mr. Selden there observes), from Exod. v. 7. On the sabbath-day.] This the Jewish doctors would have to be the very next sabbath after its first institution in the wilderness; which is to make this history misplaced, and the foregoing also, without any necessity.

Numbers 15:33

And they that found him gathering sticks. Admonished him (as the Jews also say) of the unlawfulness of it, and wished him to desist. But he would not hearken unto them; and therefore (as it here follows) they brought him unto Moses, &c. as one that contemptuously, and with a high hand, had offended God. For they make this an instance of such a presumptuous sin as is mentioned before, ver. 30, 31. which is not improbable. And it appears from hence, that they observed the sabbath while they were in the wilderness; and therefore did not bring him before (5) [chap. XV, Moses on that day, but the next after; or at least he was not judged till the next day. Brought him unto Moses and Aaron, and unto all the congregation.] Who were now, they fancy, hearing a sacred lecture, when they brought the man beforo Moses. For he was the chief judge, who was to determine such cases: though we may conceive the seventy elders (who were constituted before this happened, chap. xi. 24, &c.) to have been now sitting, and Moses at the head of them. But he being not deprivbd of any authority by their creation, who were added only to give him case, it is more likely this man was set before Moses, as the sole judge of this case. For God speaks to him alone, (vcr. 35.) when “he directs what should be done with him. Yet Aaron and the elders, it appears by these words, were present (and called here all the congregation), when this offender was brought before him. Vcr. 34. And they put him in ward.] By the order of Moses, (as they did the man that blasphemed, Lev. xxiv. 12.) to secure him, till the mind of God was known how he should be punished. Because it was not declared what should be done to him.’] They knew very well that he was to die; for it had been declared, (Exod. xxxi. 14. xxxv. 2.) but they qncistioned what kind of death he should suffer, as the Jews interpret it. For they observe this difference between that case of theblasphemer in Leviticus, arid this here of the sabbathbreaker: that there they doubted whether he should be punished by them, or by the hand of Heaven; but here, what kind of death they should inflict upon him. Though there are some (as Mr. Scldcn there observes, n. 8.) wlio imagine, the question here “also was, whether the sense of the law was, that they should expect his punishment from God, or he be put to death by the court of judgment.,’ T ) it highly aggravated his guilt; being no less than a reproaching of the Lord, and a despising of his ivord. Whence the vulgar saying of the Talmudists, He that denies thesabbath, is like to him that denies the ivhole law.

Numbers 15:35

And the Lord said unto Moses. Who went, I suppose, into the sanctuary, to inquire what the pleasure of God was in this matter; as he did in another difficulty, (Numb. ix. 8.) The man shall be surely put to death.] By this answer,.it seems to me, the question was not, at first, what death he should die; but whether he should be put to deathor riot: that is, whether the gathering and binding up sticks into a faggot was such a work as* is forbidden in the law, (Exod. xx.) unto which death was afterward threatened ihthe places beforementioncd. And the resolution was, that he should be pufto death, as a man that denied God, the creator of the wdrld; though not in words, yet in fact. For he who did any work on the sabbath, (as Abcn Ezra notes upon Exod. x£.) denied the work of creation; though lie did not in clownright terras deny God himself. For the sabbath being a sign (as God calls it) that they were the worshippers of hiin who made all things; the contempt of that was a renouncing of their religion, aud therefore deserved to be punished with death; the belief of the creation of the SVdrld being the very foundation of the Jewish religion; as the belief of its eternity was the foundation of tho pagan. This made thb breach of this precept; of keeping the sabbath Strictly (which is more frequently repealed thah any other, for the reasbiVforemcntioned),so heinous a crirao, arid” so severely punished; for by this time a true worshipper of God was distinguished from a profane person and an idolater.

Numbers 15:36

And alt the congregation brought him without the camp, and stoned him,. Sec. Not on the sabbath-day, as I said before; for that was unlawful (as Philo observes), but the next day after; or as soon as Moses had passed sentence upon him.

Numbers 15:37

And the Lord spake unto’Moses, saying. This was spoken, it is most likely, about the same time that the foregoing passage happened, and the commands mentioned in the beginning of this chapter were delivered. For this that follows, is a direction for the better observance of all the rest of God’s commandments. Vcr. 38. Speak itnto the children of Israel, and bid them that they make them fringes.’] This is the best word we have in our language to express the Hebrew word tzitzitli, which imports something of an ornament resembling a flower, as the word tzitz signifies. Of how many threads they consist, and after what fashion they are made by the Jews at this day, sec Buxtorf s Synagoga Judaica, cap. 9. In the borders of their garments.] Or (as it is in the Hebrew) in the wings of their garments; which had four skirts, as appears by Deut. xxii. 12. at the bottom of each of which they were to have a fringe: which seem to have been only threads left at the end of the web unwoven; at the top whereof they put a lace, as it here follows. ^ Throughout their generations,] To be a perpetual mark of their religion, and put them in mind of their duty. And that they put upon the fringe of the borders a riband.] Or, a. lace; which both bound the fringe fast at the top, and also made it more conspicuous and observable; “which was the intention of it. For by this they were distinguished from all other people who were not Jews; as well as put in mind of the precepts of God, as it follows in the next verse. Of blue.] Or, as some would have it translated, of purple. But the Hebrew writers say, theceleth signifies that colour which we now call ultramarine; as Brauniushath observed; (lib. i. de Vestitu Sacerd. Hcbr. cap. 13. and Bochart. Hierozoic. par. ii. lib. v. cap. 10, 11.) There is another very learned person, also, who hath more lately shewn, out of an excellent MS. in his possession, Vhat the Jews deliver concerning the way and manner of dying this colour: which being not easy to compass, the Jews at this day, instead of this colour, arc contented to use ivhite. (Sec J. Wagcnscil upon tho Gcmara Sotas, cap. 2. annot. 8.) Vcr. 39. And it shall be to yon for a fringe.] Or rather, it (that is, the riband) shall be unto you upon the fringe; or, to the fringe; added to it, to make it the more noted; being of a distinct colour from the fringe, which was of the same colour; And the garment, the Jews say, in the sel- CHAP, XV.]’ UPON NUMBERS. vage of which these fringes were, was their upper garment, called talith, being a kind of cloak. TJiat ye may look upon it, and remember all the commandments of the Lord.] i. e. When they looked down, this fringe and lace which they saw there might put them in mind of the duty they owed to God; who commanded this, not for itself, but to remember them that they were a holy people, bound to God by peculiar laws, which they should be as careful to observe as to wear these fringes. Hence it was that they, who pretended to greater sanctity than others, enlarged these fringes, (as our Saviour observes, Matt, xxiii. 5.) i. e. extended them to a greater length, so that they swept the ground, which made them more observable, as Braunius notes out of the Gemara of Gittim. lib. i. de Vest. Sacerd. Hcbr. cap. 3. n. 16. where he also observes, that their superstition grew so much, as with great subtilty to contrive, that these fringes might be so wrought, as to denote the six hundred and thirteen precepts contained in the law of Moses; that so they might be put in mind of all the commandments of the Lordi (See Buxtorf also in the place beforenamed; and Bishop Montague, in his Apparatus, cap. 7. n. 32.) And do them.] Which was the end of remembering them, as that was of their wearing them; though the Jews* proved so foolish, as td pride themselves in the bare use of their ornaments; i. e. in their being a select people; which ought to have made them more careful to do the whole will of God. And that ye seek not after your own heart.] Follow not your own thoughts and imaginations, (as Maimonides expounds it, MoreNevoch. par. i. cap. 39.) or rathcr> your otvn desires. Or the word seek may import, inventing other ways of serving God, according to their own fancies. And your own eyes.] Not follow the example of others’; as they were prone to do, it appears, by their making the golden calf; that they might have such a visible representation of God, as other nations were wont to have. After which ye use to go a whoring.] It appears by this, that the foregoing words have a peculiar regard to the worship of God (which he speaks of in the beginning of this chapter), from which, when they departed, they are said to go a whoring from God, unto whom they were espoused.

Numbers 15:40

Tliat ye may remember and do all my commandments. lie would not have them think there was any sanctity to be placed merely in wearing these fringes; but they were to be considered only as instruments, to call their duty to remembrance, and excite them to the performance of it. And so the Jews themselves sometimes call them, as Buxtorf observes in the place beforenamed, " means and instruments of observing the precepts.” And be holy unto your God.] By observing all his commandments; especially keeping themselves from idols.

Numbers 15:41

I am the Lord your God. Their sovereign and benefactor. Which brought you out of the land of Egypt.]* He remembers them of the most peculiar obligation they had upon them, to observe this law and all the rest of his precepts. v To be your God.] They were redeemed by him on purpose, when none else could deliver them, that they might acknowledge no other God, but only him, to whom they owed their liberty, to serve him. I am the Lord your God.] This seems to be repeated,* to encourage them to hope that he would still continue good to them,. notwithstanding the rebellion of their fathers; for which he had condemned them to die in the.wilderness; where he would preserve them (their children), and at last bring them into Canaan, if they would follow^ his directions.

For the Amalekites and the Canaanites are there before you. Either they were removed out of the valley where they Avere before, (ver. 23.) or, their main body being there below, they sent a strong party to possess themselves of the top of the mountain, and to make good the pass against the Israelites. And ye shall fall by the sword.] Lose your lives in the attempt. Because ye are turned away from the Lord, therefore the Lord will not be with you.] This was a powerful reason to check their motion, and to restrain them from their attempt: but, after the manner of obstinate sinners, they go on still in their unbelief; as the next words inform us.

But they presumed to go up to thehill-top. They audaciously endeavoured to ascend the monntain, against the Divine command: which is a strange instance of hardened infidelity. Nevertheless, the arJc of the covenant of the Lord, and Moses, departed not out of the camp.] The cloud stood still over the tabernacle; and therefore Moses, and the Levites, and the ark (Avhich went before them, when they first removed from Sinai, chap, x.33.) did not stir out of the place where they were encamped to conduct them. But this seems to signify that all the other camps, except that of the Levites, i. e. the whole body of armed men, moved without the guidance of God; who would not favour them, because they moved against his express command.

Then the Amalekites came down, and the Canaanites. With whom the Amoritcs also joined,(sce Deut. i.44.) Which dwelt in that MIL] Who had posted themselves there, and possessed themselves of the top of the mountain, (ver. 43. and see ver. 25.) And smote them.] Having a great advantage of them that were climbing up the hill: from whence they came pouring down upon them. And discomfited them.] It is not said how great a slaughter they made of them; but it is likely it was not small, because they chased them a good way. Thus began God’s threatening to be immediately fulfilled, (that their carcasses should fall in that wilderness, ver.’ 29.) by their own wilfulness. Even unto Hormah.] A place in the confines of Canaan, near the Dead Sea: so called from the destruction that was here made of the Israelites, and afterward of the Canaanites, (chap. xxi. 3. Judg. i. 17.) And upon the occasion of this calamity which befelthe Israelites, and the great mortality which followed, while they stayed in the wilderness, Moses is thought to have penned the ninetieth Psalm; in which he signifies the life of man was now shortened, and reduced to seventy or eighty years; that is, made but half as long as their forefathers'.