Numbers 4
PATall. Thus I/Empereur (upon Bava kama, cap. 9. sect. 12.) expounds these words better than any I have met withal. L- Ver. -10. And every man’s hallowed thing shall be his. As the former verse" speaks of the holy things of the children of Israel in general, so this, of what any particular person offered: which still with greater reason was to belong to the priest that offered it. For." the labourer’ is worthy of his hire:" and therefore he that did the work of sacrificing, had the reward of it. R. Solomon applying this to tithes hath a gloss upon these words, which, though not pertinent, is very remarkable: " He that doth not duly pay his tithe, in the end his land shall yield him but a tithe of what it was wont to yield." And so R. Bechai upon Deut. xiv. expounds these words, when a man divideth not as’he dught, he shall have nothing bat the holy things; that is, the tithe of what he used to have, according to Isa. v. 10. Whatsoever any man giveth the priest, it shall be his.] These words are only a fuller explication of this law (as the same I/Empereur observes), that the rest of the priests might not take away those holy things from him that offered them, under pretence that they belonged 1 to the w T hole sacerdotal order. For though they were delivered unto him, yet it w r as, they might say, that they should be divided among the w’hole classes then in attendance. So some things were,(ver. 2.) and therefore this law is added to prevent their extending what was done in some casesxrato all. A~ COMMENTARY’ [chap. V? stand tho womb, and the bowels, which swelled till they burst. And thy thigh to rot.) By her thigh is meant the secret parts of her body, as Chaskuni observes on this place. And both Bochartus and Hciiisius have given many instances 6f the use of the word in this sense: the former in his Ilierozoic. par. ii. lib. v. cap. 15. and the latter in Aristarch. Sac. cap.l. And thus we read, in the passion of SS. Pertfetuana et Ftelic. that when Perpetuana was thrown to the beasts, aind lay on the ground, she drew back her coat, which was torn from her side, ad velavientum femoris, to cover her thigh from being seen; piidoris magis memor t[uam doloris, having a greater sense of modesty than of ]min, (p. 32. edit. Oxon.) The Mischna here observes, not impertinently, with what measure men mete, it shall be measured to them again; for in the very part that offended, she suffered for her crime. I noted before (ver. 17.) that there were such ways of trial anciently among the gentiles; but I am apt to think they Avere all later than the times of Moses, Who did not ordain these rites to keep the Jews from following their customs, but they rather imitated what was practised among the Jews. Particularly T3ochartus observes, out of Philostratus, there were waters in Cappadocia, sacred to Jupiter, which were very sweet and pleasant to those who were innocent and swore truly, but quite - contrary to those who were perjured; whose eyes, hands, Srfd’feet were presently Seized and infected with blotches arid filthy ulcers, vSep6tc tot <p$6aic, which is the very disease here mentioned, if we believe Josephus, who saith the woman’s belly swelled *tfy the dropsy, till at last it Burst. And Philostratus adds, that the whole body of such people grew consumptive; norcould they stir from those wafers, but there theylay deploring their misery. (See Bochart. lib. i. Canaan, cap. 28. p. 589, 590.) Which agrees so perfectly with whfct the Jews say of this bitter water, that it is most likely this story of the Gappadocian waicr Was derived from thence. For they say, not only the belly df the woman swelled, and her thigh rotted, but every member of her body felt the effects of this deadly poison, which Spread to the very hairs of her head; as they’tell us in Rabboth, quoted by Wagenseil upon the Mischna, which saith the same, (cap.l. Sotee, sect.7.) And therefore Hueiius justly thinks the fable of the Stygian Lake, and seve-. ral other rites of finding out the truth of secret crimes, were invented by the Greeks from this example, (Dcmonst. Evan, propos. iv. cap. 11. n.2.) Many authors have collcctedseveral sorts of trials of this kind; and lately Guil. SaldenuS, in his OtiaTheologica, Exercit. v. n. 24, 25. But, above all, see Huctius’s Quaestiones Alnetanse, (lib. ii. cap. 12. n. 22.) where he gives a large account how far this rite of trying women’s chastity by drinking this water was spread amongst the most barbarous nations. And the woman shall say, Amen, Amen.~\ The word Amen is doubled, to express her full consent, and her earnest desirothat God would deal with her according to her deserving. The Mischna will have the first Amen refer to those words, The Lord make thee a curse; and the second to the next words, And an oath among thy people: so that she prayed God both might come upon her, if she were guilty. We may as well say, that one of these Amens relates to the. fifst part of the adjuration, (ver. 19.) and the other to the I Digitized oy wi second part, (ver. 21.) Or, as Abarbincl doth, that there being a double curse, one that her belly should swell, and another that her thigh should rot, she said a double Amen; praying both might befal her, if she were guilty. And, as the Talmudists understand it, they were an imprecation upon herself. For so they say in’Schevnot; Whosoever saith Amen to an oath (or’ curse) seems to pronounce thooath, or curse, with his own mouth. See Wagenseil upon Mischna Sotae, (cap. 2. sect. 5. annot. 3.) where he produces a great deal more out of the Scripture itself, in confutation of the opinion of our loarncd Fuller, who, in his Miscellanies, affirms, that Amen is only an asseveration, but never a form of swearing.
Numbers 4:1
JjLND the Lord spake unto Moses and unto Aaron, saying. They being both of them concerned to see this carefully executed, he speaks to both; and they took others to their assistance, (ver. 34. 46.)
Numbers 4:2
Take the sum of the sons of Kohath, &c. They are first mentioned, being employed in the most honourable work; as 1 observed before, (chap. iii. 31.) Command the children of Israel, that they put out of the camp every leper, and every one that hath an issue, and whosoever is defded by the dead.] There were three camps,(as Maimonides, and a great many others mentioned by Mr. Selden, observes, lib. ii. de Synedr. cap. 1. n. 5.) the camp of the Schcchinah, or of the Lord, viz. the sanctuary with its courts, which are called the tents of the Lord; (1 Chron. xxxi. 2.) and next the camp of the Levites, who, with Aaron and his sons, made a camp about the tabernacle (chap. iii. of this book), and then the camp of Israel, (chap, ii.) which encompassed them all. Answerable to these, when the temple was built, they reckoned the temple itself from the east gate to be the camp of the Lord; and the camp of the Levites, to be from the entrance of the mount of the house of the Lord to that east gate of the temple; and the camp of Israel they thought extended irom^ the entrance of Jerusalem to the mount of the house of the Lord. Now lepers were so unclean, that they were, not admitted into any of these three camps, but shut out of them all: (sec Lev. xiii. 46.) But he thathad an issue, (Lev. xv. 2.) was only shut out of the two first camps, the camp of the Lord, and the. camp of the Levies; but lie. might be in the camp of Israel. And he th$t was defiled by the dead, (Lev. xxi. 1.) was only excluded from the first, the sanctuary, but not from a the other tw T o: (see Drusius also upon chap. iv. 25.) k
Numbers 4:3
From thirty years old andupivard. In this work, to which they arc appointed, they were not employed till they came to thirty years of age; but they were admitted to attend at the tabernacle, and do other service, at the age of five-and-twenty; as we read, chap. viii. ver. 25. Which place the Jews (in the Gemara Babylonica upon the title Cholin) reconcile with this, after this manner: they were admitted to learn their duty at five-and-twenty, and to minister at thirty. And so Aben Ezra upon Numb. viii. They were probationers, and might do some service at fiveand-twenty years old, but not do all; for they might wait upon the tabernacle, but not bear the ark. And that is the exact truth; they were admitted to minister to the priests at five-and-twenty, but were not put upon this laborious work here mentioned, till they had sufficient strength for it; which was at thirty years of age, when they were able to carry burdens; for by that word their work is described, (ver. 15. 19. 24. 31. 47.) For though some things, which they were charged withal, might be put into waggons, yet the ark and the most holy things were to be carried upon their shoulders, though they marched never so far, (ver. 15. and vii. 9.) When the ark, indeed, was settled in the temple, which was a fixed place, and therefore was no longer to be carried up and down, then (as D. Kimchi observes upon 1 Chron. xxiii.) king David appointed them to enter upon their office at twenty years old; there being also other great work to be performed in his time, for which they were fit at that age. And so it continued even after their return from the captivity at Babylon, Ezra iii. 8. (See Selden do Success. inPontificat. lib.ii. cap. 4. and Lightfoot in his Temple Service, chap. vi. sect. 1.) Even until fifty years old.] Beyond which age they were not bound to do any service, but only to minister with their brethren at the tabernacle, (chap. viii. 25, 26.) All that enter into the host.] Or, into the warfare. For their watching continually, as a guard, about the tabernacle, (chap. iii. 7, &c.) made them a sort of militia, who were encamped, as appears by the foregoing chapter, about the tabernacle for its security. Besides which, there was other work which might make their service as laborious as a soldier’s life is, and give it the name of entering into the host; which manner of speaking St. Paul uses unto Timothy, 1 Tim. i. 18. where he exhorts him to war a good warfare. To do the ivork of the tabernacle of the congregation.’] They did not perform any work in it, but about it (such as here follows), unless we understand by the tabernacle’, the outward court, into which they went to minister unto the priests. Both male and female shall ye put out] For women had issues (for instance) as well as men, (Lev. xv. 2. 19, &c.) That they defile not, their camps.] The camp of.Israel, consisted of four camps (and therefore he speaks in the: plural number), that of Judah, that of Reuben, that of Ephraim, and that of Dan, (Numb. ii. 3, 10. 18. 25.) Which would haye been so defiled,, if they had suffered these unclean persons to stay among them, that none would have been fit to go to the sanctuary.! In the midst of which I dwell.] By his special presence in the sanctuary, which was encompassed by these camps; out of reverence to which, such unclean persons were to be kept at a greater distance than other men and women.
Numbers 4:4
This shall be the service of the sons of Kohath, in the tabernacle of the congregation, about the most holy things. The next verses explain what this service was: or, if the word about (in the latter end of the verse) were quite left out, the sense would be more clear; this shall be the service of the sons of Kohath, &c. the most holy things; that is, the ark, as Aben Ezra expounds it. And his interpretation may be justified from ver. 19, 20. in the latter of which it is called the holy, and in the former the holy of holies; as it is here in the Hebrew: for it was the most holy of all other holy things in the tabernacle; and gave the name to the place where it stood, oiholy of holies, or the most holy place. And this made the service of the Kohathites the most honourable of all other, and is the reason they are mentioned first..And the children of Israel did so, and put them ivithout the camp, &c.] There was an order for this before; particularly for putting out the lepers, (Lev. xiii. 46.) which could not be put in execution till the camp was formed, as now.it was. *
Numbers 4:5
Wlten the camp setteth foi-ward:. Which it did not do till the cloud was taken up, and removed from off the tabernacle, (Exod. xl. 36, 37. Numb. x. 11.) Aaron shall come, and his sons.] While the cloud rested upon the tabernacle, and the glory of the Lord filled the house, none but Aaron might come into the most holy place where the ark was, and that but on one day in the year; and then, after he had filled* it with incense, which made a cloud before the mercy-seat (which was the coveruigitizea oy Microsoft ® [chap. IV, ing of the ark), over which the Schcchinah was. But that being removed in the cloud, when it was taken up from the tahernaclc; not only Aaron, but his sons also might come into the most holy place, without any irreverence; that which made it so holy (viz. the glory of the Lord) being gone out of it for the present; so that there was no danger in approaching to the ark where it was wont to rest. And they shall take down the covering veil] Whereby the holy place was parted from the most holy; which is always meant by the word parocheth, (as I shewed upon Exod. xxvi. 31.) which is here used: and though the word masach be added to it, which constantly signifies the outward veil at the entrance of the sanctuary; yet it is plain that the inward veil, which was at the entrance of the most holy place is here intended: for the other was committed to the care of the Gershonites, (ver. 25.) And cover the ark of the testimony with it."] By this it is evident they went into the holy place, unto the very ark, over which they threw this covering. And the Lord spake unto Moses, saying.] It is uncertain when this was spoken; but I see no reason why wc should -not think it was at the same time with the other tilings here mentioned. * Vcr. 6. When a man or woman shall commit any sin that men commit.] In the Hebrew the words are plainly these, shall commit any sin qfman; that is, against his neighbour; as in Joel iii. 19. violence of the children of Judah, is truly translated, violence against the children of Judah, For it is apparent from the next verses, (7, 8.) that* Moses here speaks of offences against their neighbours. To dQ a trespass against the Lord.] Such’Offcnccs against their neighbours as^ were also great offences, against God. For the Chaldee understands these words of frauds and cheats put upon men by a false oath. And there is a good warrant for, this interpretation from Lev. vi. 2, 3. where Moses gives the same c.ommand: which seems here to be repeated, only because he had something,to add unto it, (vcr. 8.) And that person be guilty.] Or rather, be sensible of his guilt, (see Lev. vi. 4.)
Numbers 4:6
And shall put thereon the covering of badgers skins.* Not any of those wherewith the tabernacle was covered, (Exod. xxvi, 14.) but a covering made on purpose for this use, to defend the ark from the injury of the weather when they carried it on their shoulders. And shall spread over it a cloth u)holly of blue.’] Or, of perfect blue. This was the third covering of the ark; which, till it was laid upon it, the Levites might not approach it. And since the tabernacle was the image of things in the heavens (as not only the apostle, but the Jews themselves say), the ark in particular being a figure of the celestial throne of God; it is not an unreasonable conceit of R. Bechai, that this fefoe-coloured cloth was spread over it as an emblem of the skies, which are spread like a curtain between us and the Majesty on high. And shall put in the staves thereof] It is not said they shall put them in the rings; for they were never to be taken out of them, (Exod. xxv. 15.) Nor do the Hebrew words signify that they should put them in; but it should be translated, put the staves thereof that is, upon their shoulders. So Aben Ezra interprets it; which seems to me the most simple exposition: or, fit and dispose them, under the covering, that they might be laid on their shoulders: or, order them so in the rings (which is Chuskuni’s explication), that they might fall into the two notches, which were in the staves, to keep the ark from sliding up and down.
Numbers 4:7
And upon the table of shew-bread they shall spread a cloth of blue. It is not said wholly of blue, as it is of the former; which shews it was of something a different colour. And put thereon the dishes.] Upon which the bread was set. And the spoons and boivls, &c] See Exod. xxv. 29. And the continual bread.] i. e. The bread which stood continually in the presence of God. Shall be thereon.] Even when the table was carried from place to place; which shews that they provided this bread, (according to the order, Exod. xxv. 30.) all the time they were in the wilderness. And it was not hard to procure so much corn from their neighbours, bordering upon the wilderness, as would be sufficient for this purpose, and for others, which I shall note in their proper places; particuuigitizea by M larly from the land of Midian, where Moses’s father-in-law lived; which was not far from Sinai, (as appears from Exod. iii. 1.) where they were at present. Tlien they shall confess the sin that they have done.] Or rather, if they shall confess, &c. For so the particle van sometimes signifies: particularly chap. xii. 14. wh^re we (as.well as the LXX.) translate it, if her father had spit in her -face: see what I have noted upon Lev; vi.4.’ And he shall recompense, &c] Rather, then h<$ shall recompense the injury he did to his neighbour, in the.manner here directed; which hath been. explained, Lev. vi. 5. (see there.) •
Numbers 4:8
And they shall spread upon them a cloth of scarlet, and cover the same with a covering of badgers’ skins. These had a triple covering, as well as the ark; being holy things, and having a holy thing (that is, the bread of the presence, as it is called in the Hebrew, because it stood before God continually) in the dishes upon the table. And shall put in the staves thereof] That it might be ready to be carried, (Exod. xxv. 27, 28.) But if a man have no kinsman to recompense the trespassunto.] By this it is apparent, that if a man, to whom an injury had be$n done, was dead, he that committed it was bound to make satisfaction to his heir,* whosoever he was, by restoring the principal, and adding a fifth part to it. Now the Israelites never wanting some of their kin-, dred to succeed to their inheritances, the Hebrew doctors, expound this of the proselytes of righteousness; who might possibly die without any heir; because they had no kin* dred, but such as. -were born.after their regeneration.. In which case the goods.that had been illegally taken from such a proselyte by a Jew, did not become hisr own, unless he paid the price of them, with such an addition as. is here required, &c. (Sec Selden, lib. vi. de Jure Nat. et.Gent. cap. 4. p. 684, 685. edit. Lond.) Let, the trespass be recompensed unto theLord.] By bringing»to himthe principal and the fifth part. Even unto the priest.] Whom God deputed to receive it as his minister. And it was (as the Jews rightly expound it) equally distributed among all the priests, who were then waiting in their, course. Which is a new addition to the law in Levit..vi. and the reason, it is likely, why that law is here repeated. Besides the. ram of the atonement, &c.] Mentioned Levit. vi, 6,-7, where see what I have noted.
Numbers 4:9
And they shall take a cloth of blue. Like that which covered the table, (ver. 7.) And cover the candlestick of the light.] See Exod. xxv. 31. and xxxvii. 17, &c. And his lamps, and his tongs, &c] Exod. xxv. 37, 38, and xxxvii. 23. And all the oil-vessels thereof] For God commanded them to bring pure oil to feed the lamps continually, (Exod. xxvii. 20.) which was put, no doubt, in vessels, to preserve it for daily use. With which they minister unto it.] With which oil they keep the lamps continually burning. And every offering of all the holy things of the children of Israel.] Upon. the occasion, of the foregoing laws concerning a rccompence.to be made to the priest, where a. man that had been wronged was dead, and no heir to him could be found, he explains some, other laws w T herein the priests were concerned: who were to have all the heave-offerings, as the word trumoth (here used) signifies, (chap, xviii. 8.) Winch they bring unto the priest.] To be offered unto. God. Shall be his.] Who offers it. For there being many priests who waited in their courses at the tabernacle; all of which could not officiate at the same time, but some at one time, some at another; this law determines, that the particular priest who performed the office of sacrificing, should have to himself that part of* the holy things which fell to the. priest’s share; and it should not be divided among them.
Numbers 4:10
And they shall put it, and all the vessels thereof, within a covering of badgers 9 skins. There were but two coverings for the candlestick and its vessels, it being of lesser value than the table of shew-bread, and what belonged to it. And shall put it upon a bar."] Rather upon a bier; for the word we here translate bar, is different from that used before, (ver. 6. 8.) which we translate staves; and signifies any instrument whereby things arc removed from one place to another. We translate it indeed a staff, (chap. xiii. 23.) whereon two of them that went to spy out the land carried the cluster of grapes they had cut down: which was laid, no doubt, upon something that was broad; as this bar was whereon they carried the candlestick: which had no rings belonging to it, and therefore, I take it, was carried upon something resembling a bier, on which corpses are carried to their grave in this country: see ver. 12. and so the LXX. lir* ava(f>op(o)v.
Numbers 4:11
And upon the golden altar. So called, because it was overlaid with pure gold, (Exod. xxx. 3.) Tliey shall spread a cloth of blue, &c] As they did upon the candlestick, (ver. 9.) And shall put to the staves thereof] Into the rings; which were made on purpose, that it might be carried upon the staves, (Exod. xxx. 4, 5.) And the Lord spake unto Moses, saying.’] There is so little connexion between this and the foregoing law r S, that it is not easy to give a reason why it is here placed. All that I can say is, that Moses having spoken concerning frauds, from the suspicion of which men were to purge themselves, by an oath, (ver. 6.) he here takes occasion to mentionthe greatest case that could happen of this nature: which was, when a woman was Suspected* of adultery; concerning which God gave him the following order. "
Numbers 4:12
And they shall take all the instruments of the ministry wherewith they minister in the sanctuary. I do not see what can be meant by these, but the holy garments which Aaron and his sons put on in the time of their ministration. For all other things have been already mentioned; and these are called the clothes of semice, Exod. xxxi. 10. where they are immediately mentioned after all the forenamed furniture of the tabernacle. And shall put them in a cloth of blue, and cover them with a covering of badgers’ skins.] As they did the candlestick, and the altar of incense, (ver. 9. 11.) And put them on a bar.) By this it appears that the Hebrew word mot, which we translate a bar, signifies a broad instrument for carriage; such as I have described ver. 10. icrosoft ® CHAP. IV. J UPON NUMBERS. Speak unto the children of Israel, and say unto them, Jf any man’s wife go aside.] Being private, for some time, with another man; whose company her husband had charged her not to keep alone; and therefore is suspected by him to be an adulteress. For it is certain, that, by a wife that goeth aside (whom the Hebrews from hence call Sota), is not meant one that hath certainly committed adultery; but is, with some reason, suspected of that crime. And therefore it is a rule among the Jews, " The bitter waters never arc used but in a dubious case." And commit a trespass against him.’] And thereby hath Very much offended him. •
Numbers 4:13
And they shall take away the ashes from the altar. Of burnt-offering; which was often cleansed from its ashes, (Lev. vi. 10, 11.) but then especially when it was to be removed. What they did with the fire, which was always to burn upon it, (Lev. vi.12, 13.) is not here related; but we may suppose that it was carried upon the grate, which had rings on purpose, that it might be carried separate from the altar. (See Exod. xxvii. 4.) And spread a purple cloth thereon.] As being a holy thing, though not of such sanctity as those beforenamed. And a man lie with her carnally.] As her husband hath cause to suspect; he having (as I said before)’ admonished her not to be with such a man in-private: that is, to give him no cause of jealousy. So Abarbinel rightly expound^ a man’s lying with her carnally, of her husband’s opinion and suspicion: and the next verse justifies* this exposition. <:’’ \ * And if it behidfrom the eyes of her husband.] There being 1 no clear evidence, hut only conjectures, that she is actually defiled. And be kept close.] The matter having been carried Yicry secretly: or, as it may be interpreted, bat she ivas shut up close with him. * And she be defiled.] In her husbands opinion. > And there be no witness against her.] For if there had’ she must have been put to death, (Levit. xx. 10.); Neither she be taken tvith the manner,] She not being ap^ prehended in the very act.
Numbers 4:14
And they shall put upon it all the vessels thereof, &c. That they might be carried with it. The censers, the flesh-hooks, and the shovels, and the basons.] Here the censers arc put first, which arc mentioned last in Exod. xxvii. 3. where this word is translated firepans. Others understand by it, tongs. All the vessels of the altar.] Immediately after these words, we find there follows, in two places, the laver and his foot, Exod. xxxv. 16. and xxxix. 39. where, in the very same verse, the laver is mentioned with the altar and its vessels; and immediately follows them in two other, Exod. xxxviii. 7, 8. and xl. 30. The reason why it is not mentioued here, is, perhaps, because he names only those things upon which the sons of Aaron were to put a covering; and this, it is likely, was carried without one. And put to the staves of it.] Exod. xxvii. 6, 7. and xxxviii. 6, 7. - And the spirit of jealousy come upon him.] H6 be possessed with a strong conceit, of which he cannot rid himself, that she hath been unfaithful to him. For so d spirit of slumber (and the like) is used in Scripture, for such a sluggish temper, as a man cannot shake off. And he be jealous of his wife, and she be defiled.^ Whether it be really so.- • ■*’ • ■• •- * And he be jealous, and she be not defiled.] Or whether it be only his suspicion.
Numbers 4:15
And when Aaron and his sorts have made an end of covering the sanctuary and all the vessels, &c. This work was to be performed by them alone; and the Lcvites were not to meddle with any of these things till they had done. After that the sons of Kohath shall come to bear it.] For all the forementioned things, belonging to the sanctuary, were to be carried by them, even the ark itself: which they carried so, that all the people might see it went along with them. For the rings being fastened to the bottom of the ark, (see Exod. xxv. 12.) when the staves were on their shoulders it appeared on high: to represent, saith R. Bechai, Him that is most highly exalted over all. The priests, indeed, might carry the ark, being more than Levites, (Deut. xxxi. 9.) and accordingly wc find, that, upon extraordinary occasions, they did; as when they went over Jordan, (Josh, iii. 14.) and when Jericho was besieged; (chap. vi. 6.) some think also, when David, as he fled from Absalom, sent the ark back, (2 Sam. xv. 29.) But it appears, from ver. 24. that there is no certainty of that; especially since, when he brought it from the house of Obed-Edom, he not only employed the Levites in it, but declared none else ought to bear it, (1 Chron. xv. 2. 15. 27.) He bade the priests indeed, as well as the Levites, sanctify themselves for this work: for ye (saith he to the priests, ver. 12.) are the chief of the fathers of the Levites: but they seem to have been present, only to see the Levites perform their charge; and to accompany the ark, as David himself did. But they shall not touch any holy thing, lest they die.] Some imagine they were not to touch these things till they were covered by the priests: but it is more likely that even then they were not to touch them, but only the staves, or the bar, whereon they were carried j especially the ark, which is here principally meant by the holy thing (the word any not being in the Hebrew), whose staves only they touched, and lifted it up by putting them upon their shoulders. These things are the burden of the sons of Kohath, in the tabernacle of the congregation.] When it was removed; for at other times they had nothing to do with these things: which are here called their burden, as, ver. 4. they are called their service, to shew the nature of their service, which required the strength of grown men, (ver. 3.) Then shall the man bring Ids tvife unto the priest;] To the magistrates of the place where they lived (saith th£ Mischna, cap. 1. sect. 3. of Sota), together with his witnesses, both of the premonition he had given her, hnd of the privacy she had had with another man after his premo* nition, so long that there might be time enough’for him td defile her: otherwise this action did not lie against her, as Mr. Selden observes, (lib. iii. Uxor. Hebr* cap. 13.) But having these witnesses ready,- he was to speak to the priest when he brought his wife before him,‘after this manner; u Having a jealousy of this my wife/ 1 admonished her not to keep company with such an one; with whom she afterward was in secret; and these are the witnesses of it. She saith she is innocent, but I desire the water may be given \&r, that the truth may be tried." See Selden, in the place beforenamed, (cap. 15.) and Wagenscil upon Sota, (cap. 1* sect. 3. not. 2.) - -; • And he shall bring her oblation for her.] That is, the husband shall bring her oblation (not the priest, as some understand the words of the Mischna about this matter): which Chaskuni fancies was offered, as his oblation, not the woman’s; to expiate his fault in not reproving her sufficiently, \Vhcn he first observed lier immodest behaviour: for it could not be a sacrifice for Iter expiation (saith he), because the sacrifice of the wicked is an abomination. But this is against the very words of Moses in this place; which say, he shall bring her oblation for her. And so Abarbinel expounds it, u the Scripture intimates that this sacrifice was brought by the husband for’the sake of his wife; for he had done nothing that needed a sacrifice." Nor is Chaskuni’s reason of any moment; for there is nothing said to fnake us look upon this as an expiatory sacrifice; but the true intention of it was (as Wagenseil well observes, Annot. in Mischna Sota, cap. 2. p. 349.) to supplicate the’ Divine Majesty, that he would be pleased to clear the Woman’s innocence if she were causelessly suspected; or otherwise discover and punish her guilt. By this it appears, that if the process was began in some court below (as the Jews affirm), the cause was removed to Jerusalem (where only they could sacrifice when the ark of Gods presence was settled there), and brought before’ the great Sanhedriri: who, putting her husband out 6f the court (as they say t in’the next section of the forenamed Mischna), and having the woman alone by herself, endeavoured first by striking a terror into her, and then by giving* her good words, to persuade her to tell the truth: saying, " Dear daughter, perhaps thou wast overtaken by drinking too much wine, or wast in a frolic humour, or carried away by the heat of youth, or by the example of evil neighbours r Microsoft ® 3 T 2 [chap. r> come, confess the truth, for the sake of His great name, which is described in the most sacred ceremony; and do not let it be blotted out (vcr. 23.) with the bitter water." If, after this, she confessed the fact, saying, I am defiled; then she was to tear the instrument of her dowry in pieces, and go whither she pleased.’ For such an adulteress was not put to death, but only lost her dowry, without any other punishment. If she said, I (impure; then she was brought to the door of the tabernacle, and they did as follows. So lhe Mischna, (cap. 1. sect. 5.) and sec Wagenseil’s annotations on Sota. And now that they have not this way of trial among them, if a man’s wife give him suspicion, by keeping a man’s company in secret, which he forbade her, he may not use her any more as his wife, and sho loses her dowry; as Buxtorfius observes, in his book dc Sponsal. et Divort. par. i. sect. 92. The tenth part of an ephah of barley-meal.] The common offering of this sort was of fine wheat-flour; only this, and the sheaf, or handful, mentioned Lev. xxiii. 10. were of barley. But that was of fine flour sifted from the bran; this of coarse flour, that had nothing taken out of it, as the Mischna saith in Sota, (cap. 2.) Where the reason given for this barley-offering is, because she was supposed to have committed the act of a beast (which is not confined to one), therefore sho was to sacrifice the food of a beast; for so barley was in Judea. Many such pretty, rather than solid reasons, arc collected out of their authors by Simeon,dc Muis in his Varia Sacra upon this place. The simplest reason seems to be, that a viler sort of sacrifice was most suitable to her vile condition; for which reason also there >vas no oil nor frankincense permitted to be offered with it; as it here follows. lie shall pour no oil upon it, nor put frankincense thereon.] This sacrifice was different from all others of this kind, (see Lev. ii. 15.) For though that mentioned Lev. v. 11. was to have no oil nor frankincense with it, yet it was of fine flour, and not barley. And though the sheaf mentioned Lev. xxiii. 10. was of barley, yet it was sifted, and, besides, oil and frankincense were used with it; which are here forbidden. The reasons of which are given by the Jews, according to their various fancies: and some of them are ingenious enough; as, that a good name being compared to oil, (Eccles. vii. 1.) it is here omitted, because the woman hadlost her reputation. Maimonides is a little more judicious;- for looking upon oil and frankincense as added unto sacrifices for the honour and dignity of them, he thinks Godwould have this splendour (as his word is) to be wanting to such n woman’s sacrifice, because of the baseness of her behaviour, which was the occasion of it; as if she had been told (to stir her up to repentance), €€ because of the filthiness of thy actions, thy oblation is more imperfect than others," (More Nevoch. par. iii. cap. 4G.) But none, I think, hath given a better account of this than St. Chrysostom (Orat.v. adv. Judrcos), because the woman was loaded with sorrow^ and heavy accusations, and evil suspicions, IfiifiHTO rrjv avii
Numbers 4:16
And to the office ofEleazar the son of Aaron the priest, pertaineth the oil for the light, &c. It is commonly thought, that he is required to carry this, and the other things that follow in this verse, himself: but, if all things be considered, it will appear more reasonable to think, that he, who was the chief of all the chiefs over the Levites, (chap. iii. 32.) is peculiarly required to see the Kohathites did their duty: for, though they had a chief over them," whose work it was to inspect them, (chap. iii. 30.) yet God thought good to appoint Eleazar to supervise both him and all under him in these weighty concerns: and so the words may be interpreted out of the Hebrew. The oversight of Eleazar the son of Aaron the priest, shall be the oil, &c. the oversight of all the tabernacle, and of all that is therein, due] And there is the greater reason thus to understand it, because the oil-vessels are before committed to the Kohathites, (ver. 9.) and consequently the oil itself; which could not be carried but in the vessels. Tlie sweet incense.] Mentioned Exod. xxx. 34. And the daily meat-offering.] See Exod. xxix. 40, 41. And the anointing oil.] Exod. xxx. 23, &c. These were not named before; but it is here laid upon Eleazar, to see that they were as carefully carried by the Kohathites as any other things belonging to the sanctuary. And the priest.] It is the opinion of P. Cunasus, (lib. i. de Rep. Hebr. cap. 12.) that the priest here mentioned was to be a member of the great Sanhedrin; to whom the judgment of the matter belonged. But another very learned person thinks, with more reason, the priest, whoso lot it was to attend at that time in his course, is here meant. (See Mischna, cap. 1. Sotac, sect. 5. annot. 8. Wagenscil.) Shall bring her near.] Rather bring it (that is, her offering) near to the altar at the door of the tabernacle. And set her.] Rather set the offering; for she is ordered to be set before the Lord afterward, (vcr. 18.) Before the Lord.] At the altar, which was at the door of the tabernacle. (See Lev. i. 3.) At the east gate of the: temple, saith the Mischna, which was called the gate ofNicanor; for there women also after child-bed were purified, and the lepers cleansed.
Numbers 4:17
And the Lord spake unto Moses and unto Aaron, saying. The things beforementioned, especially the ark, were so sacred, that he repeats the admonition he had given about the danger of irreverence to it: which he here represents in a frightful manner. And the priest shall take holy water.] From the lavcr: for no water was holy, but that which w f as made so by the lavcr; as the Jews say in Jalkut. Therefore Onkclos, instead of holy water, hath water from the lavcr. In an earthen vessel.] Which had never been employed to any other use (as the Mischna saith), and contained; about a pint of our measure. This I take to have been appointed, as a further expression of the vilcness of her. condition; for the reasons which the Jewish doctors give of it arc not to be regarded. The best that I have observed is, to declare that she should be broken in pieces, like that earthen vessel, if she was guilty of that which sho denied. And of the dust.] Another token of her vileness; this being the serpent’s food. • That is in the floor of the tabernacle, &c] To mako her afraid of the judgment of God. For if there were no dust in the tabernacle, they were to fetch it from some other place, (as Maimonides relates their practice, Hilcoth Sota, t cap. 4.) and lay it upon the floor of the tabernacle; and then take it and put it into the water. And put it into the water.] Sprinkle a little of it upon tho water (that* it might be more easily drunk), but so much, that it might be plainly seen. For there were three things, the Jews say, of which a less quantity was not admitted than might be seen, wz. this dust, and the ashes of the red heifer, (chap. xix. 17.) and the spittle in the face of him that would not marry his brother’s wife, (Deut. xxv. 9.) But if the priest put the dust into the vessel first, and then poured the w r ater upon it, he did not do amiss; as the Jews say in the ancient book Siphri. (See Wagcnscil upon Mischna Sota), cap. 2. sect. 2. annot. 11, 12.). It hath been observed by some, that such ways of trial were in use among tho gentiles; which if they could bo proved to have been as ancient as Moses’s days, it would make it probable, that this was ordered by God, to divert CHAP. T -i UPON NUMBERS; the Jews from following tho superstitions of other nations to make this discovery, and bring them to appear before hitn at his tabernacle, and there use such rites as were of liis appointment: (see our learned Dr. Spencer, lib. iii. Dissert, i. cap. 2. p. 539, &c.)
Numbers 4:18
Cut ye not off. Do not by your negligence occasion the destruction of a great many persons. The tribe of the family of the Kohathites from among the Levites.] A considerable part of the tribe of Levi, viz. the family of the Kohathites, who were near a third part of it. And the priest shall set the woman before the Lord.] At the door of the tabernacle of the congregation; where a great many women, who were called together on. purpose, stood about her; " that they might be taught not to do after her lewdness," (as the prophet Ezckiel speaks, chap, xxiii.48.) A& many others also as would might be present; except only her maids and domestic servants; who were put out, lest they should disturb her mind too much; as,Mr. Selden interprets the words of the Mischna, about this matter, (lib. iii. Uxor. Hcbr. cap. 15.) Which another very learned man (J. Wagcnseil) interprets the quite contrary way, “lest her mind should place any hope in them,” (cap. 1. sect. G. annot. 8. on Sota.) And uncover the woman’s head.] He was to strip her of all her head attire (as the manner was, if we may belicvo Philo, in all judicial proceedings), to loose her hair, and tear her garments down to her breast; which he bouncl about her (as the Jews say) with an Egyptian cord. And if she had any gold or jewels, or other ornaments about her, they were all taken from her; and she was clothed with a black garment. All which were plain tokens of her lamentable condition. And pat the offering of memorial in her hands.’] After he had put it into a frying-pan, under which he held his own hand, (Lev. ii. 7.) and at the same time held in his other hand the bitter water; which ho shewed her. Which is the jealousy-offering.] Offered purely upon the account of her husband’s jealousy; as he told her. And the priest shall have in his hand the bitter water.] So called, because they put wormwood, or some such thing into it, to give it a bitter taste; as Maimonides and the ancient rabbins fancy. But the later doctors say, nothing was mixed with this water but dust; and yet it became bitter in the mouth. So Nachman and others. But the most probable account of all others is, that this water was called bitter, from its direful effects upon the body of the woman, if she was guilty. To which exposition Jacob Abendana inclines: (sec Wagcnseil upon the Mischna Sota, cap. 3. sect. 5. annot. 1.) Which causeth the curse.] Or rather, which was given her with curses, and dreadful imprecations: blotted out with the bitter water, (ver. 21. 23.) as R. Bechai expounds it. •
Numbers 4:19
But do thus for them, that they may live and not die. Proceed in this manner, to prevent so great a mischief as theirdestruction. When they approach unto the most holy things.’] Come to take up the ark: which is meant by the holy of holies: (see ver. 4.) Aaron and his sons shall go in.] And cover the ark, and the rest of the things within the sanctuary; as is before directed. And appoint them every one to his service, and to his burden.] And then allot to every one his share in this work; that is, to carry such particular things, as they think most proper for them. and chap, xxxviii. 20. And their cords.] Exod. xxxv. 18. xxxix. 40. By name ye shall reckon the instruments of the charge of their burden.] The priests (particularly Ithamar) were to give them an inventory of these things; expressing by name every pin, for instance, and to what use, and in what place it served; because otherwise such small things might have been lost, if they had not taken a special care of them; and they might not have been able to set up the tabernacle again when they rested for want of them. And the priest shall charge her by an oath.] Adjure her to tell truth, in the manner following. * And say unto the woman, If no man hath lain with thee, &c] If thouartinnocentofthatwhercof thou art suspected. Be thou free from the bitter water, &c] It shall have no ill effect upon thee.
Numbers 4:20
But they shall not go in to see. They might go in to the most holy place, when not only the glory of the Lord was removed; but the ark and mercy-seat, upon its removal, were covered by the priests (for then the place where -they lay covered was no longer holy), but they uigittzea oy microsoft*® [chap. IV. might not come in to sco tho priests cover them; which was to be done before they approached. IVJien the holy things are covered.] In the Hebrew it is in the singular number, when the holy, or holy thing is covered, £. e. the ark, as the Jews generally understand it; and that with great reason, as any one may be satisfied, who will take the pains to compare 1 Kings viii. 8. with 2 Chron. v. 9. Where that which in the former place is called the holy, in the latter is called the ark. Lest they die.] They might not, under pain of death, cither see it when it was covered, or touch it afterward, (ver. 15.) but only carry it in the manner there described. Vcr.21. And the Lord spake nnto Moses, saying J] He was principally concerned in this, but Aaron was also joined with him, to see the execution of what is here required, (ver. 1. 19.34.) But if thou hast gone aside, &c] Art guilty of adultery.
Numbers 4:21
Tlien the priest shall charge the woman with an oath of cursing. This is.no new adjuration; but only another part of that which began ver. 1.9. and is continued in this and the foregoing. So that these three verses contain the entire form of adjuration; which the priest was to pronounce in a language which the woman understood, as the Jewish doctors observe; otherwise, how could the woman answer Amen? as R. Ismacl saith nrSiphri; exactly according to the apostle’s doctrine, 1 Corinth, xiv. 1G. And, the priest was to signify to her, that this proceeding was merely to satisfy her husband’s jealousy, by discovering the truth. Thus this wholo matter is related, by the author of Ez. Heehajim (an incomparable MS. as Wagcnseil calls, it, who hath it in Ins possession): " The priest pronounces? this curse in a language which she understands; and signifies to her in the vulgar tongue, that these things arc done purely because her husband is jealous of her, sho having been secretly with one whose company he forbade her to keep: and then saith in a tongue familiar to her, If no other, man hath lain with thee but thy husband, §cl be thoufrez from these bitter waters, &c. but if thou hast been false to him % S)c. the Lord make thee a curse, $c. Unto which the woman was to answer, Amen, Amen." By which words she not only consented to what the priest said, but made the same im-^ prccation upon herself. i Tlie Lord make thee a curse.] So that when men would imprecate any evil to another, they should say, Let that befal thee xvhich befel such a woman: as Rasi expounds it. And an oath among thy people.] A form of execration, as the aforesaid MS. expounds it: or, as Rasi will have it, \yhenmen called God to witness, they should say, If I swear falsely, let God punish me as he did such a woman. These execrations w T cro tacitly supposed in tho oaths among the pagans, as our great Selden shews at large, lib, ii. do Syncdr. cap. 11. p. 461, &e. whero ho observes, out of Porphyry, that the ancient Indians had their A(fivt)v &k-aa- Tt]p(ov,Jake of probation, or. trial: and in his Marmora Arundcliana, (p. 23.) there is this form of imprecation in the league between the city of Smyrna and Magnesia, Eiop- KOVVTl fXOi CU Cfff. ETTlOpKOVVTl §|, E&JXttCl Kol CLVT($ KOI ytVtl T(i7 1% Ifiov. Let it be well with me, if J swear truly; but if falsely, let destruction be both to myself and to my posterity And at this day there is a custom in the kingdom of Siam to determine dubious cases, by giving a lump of rice impregnated (as my author speaks) with curses to a man to; cat. Which if he can swallow without vomiting, he carries’ the cause; and his friends carry him home in great triumph, &c. So Jodoeus Schoutcnius (who was director of the East-India Company there, 1G3G). ^ When the Lord doth make thy thigh to rot, and thy belly to sivelL] When they see the dreadful effect of this water, in the rotting of thy thigh, after thy belly is swelled. For the swelling of the belly, it appears by tho next verse, preceded the rotting of the thigh. Sueh imprecations were in use in Homer’s time it appears by Agamemnon’s prayer; wherein he calls Jupiter, and all the rest of the gods, to bear witness of his since-, rity; wishing them to send a multitude of pains and griefs upon him if he forswore himself: (Iliad, xix. ver. 2G4, 2G5.) Ifiol $col ttXyta ddizv • „ IloXXa fxaX, octoxi S(SoO<nv 8rt£ a<$? aXfrijrcu o^uoacrac.
Numbers 4:22
Take also the sum of the sons of Gershon, &c. The eldest son ofXevi, (chap. iii. 17.) who, though they were employed in lower services, were to account it an honour to serve about the tabernacle. And this water that causeth the curse.] Or, For this water, &c. Shall go into thy bowels, &c] If thou art guilty, it shall produce the following effects. To make thy belly to swell.] By the belly the Jews under-
Numbers 4:23
All that enter in to perform the service. I do not understand why this should not be translated as ver. 2. into the host. For it is the very same phrase in the* Hebrew, both here and there: only here more emphatical by doubling the word for host: and therefore may, very properly, be translated in this place, that enter in to war the warfare. For tho service of the Gershonites was more burdensome than the former, though they were fewer in number, (ver. 36. 40.) And the priest shall write these curses.] Several opinions are related in the Mischna, concerning the words that were to be written; which sdmo would have to begin at ver. 19. If no man have lain with thee, &c. and to con-’ tinue to this verse. But others think they began at those words, ver. 21. The Lord make thee a curse and an oath, &c. and that the last words were omitted, the woman shall say, Amen, Amen. Which of these opinions is the true, neither the Gemara nor Maimonides have determined. In a book.] Every scroll of parchment, wherein any thing was’written, the Jews call sepher, a book: in which, it hath been commonly said, the name of the woman was written,- together with the curse;. but there is nothing either in tho Scripture or in antiquity to countenance this. And he shall blot them out with the bitter water.] Or rather, into the bitter water; that is, he was to scrape out tho words he had written into the water, and so make the woman drink it: or, as the Jews explain it, wash the wordshe had written with the bitter water till they were quite blotted out: see^Wagenseil in Mischna Sotce, cap. 3. sect.’ 3. Who observes a great many curiosities which the Jews havo about the parchment and the ink, upon and with which these curses were written’; and that they were not valid, if they were written by a layman; or by a priest that was not of age; or if they were written before she was adjured; or if he blotted out one word before the rest werewritten, &c. (See there, cap. 2. sect. 4.) Hottingcr forgot himself when he said, the scroll itself was thrown into the water, (Thesaur. Philolog. lib. ii.‘cap. 2.) for’no such thing appears.
Numbers 4:24
This is the service of the families of tlie Gershonites. Which were only two, (chap. iii. 18.21.) To serve, and for burdens.] To serve, when the tabernacle rested; and to carry burdens, when it removed: (see ver. 47.) - And he shall cause the woman to drink, &c] viz. After he had offered the jealousy-offering upon the altar, (ver. 26.) And if she refused to drink the water, into which the curses were scraped, they forced her to it, with this preceding admonition; My daughter, if thou art confident of thine innocence, do not fear to drink this water; which will do thee no more hurt than dry poison laid upon the flesh of a living creature, &c. If hereupon she confessed that shehad been polluted, the water was straightway poured out; because there was no holiness in it, as Maimonides saith. For it is called holy, ver. 17. not because it was sanctified to this use, but only because it was taken out of the laver, • which was a holy vessel: sec Selden, lib. IlltJxor. Heb. cap. 15. who observes also, in the foregoing chapter, that if after a man had brought his wife to this trial, he chanced to die before this adjuration, she was freed from taking the * potion, but lost her dowry. And the water that causeth the curse.] Or, that is loaded;with cufses, which have been scraped into it. icrosou &> OHAP. V.J UPON NUMBERS- Sll i *S7iaZ/ enter wto Aer, a?*cZ fiecome bitter.’] Produce those direful effects betbrementioned, if she be guilty. ta
Numbers 4:25
And shall bear the curtains of the tabernacle. - The ten fine curtains, which were the inward hangings of the tabernacle, (Exod. xxvi. 1, 2, &c.) Which, I suppose, were taken down as well as carried by the Gershonites: because nothing is said here of Aaron or his sons being employed, to make them ready for carriage. And the tabernacle of the congregation, his covering.] Not the boards of the tabernacle, which were the charge of the children of Merari, (ver. 31.) but the eleven curtains of goats’ hair which covered the boards, (sec Exod. xxvi. 7, 8, &c.) And the covering of badgers’ skins, which is upon it.] The outward covering of all, which was of rams’ skins died red, and badgers’ skins (as we translate it, Exod. xxvi. 14.) And the hanging for the door of the tabernacle.] Which is described, in the conclusion of the same chapter, (Exod. xxvi. 3G.) Tfo/i f/e />msf sAa/Z tafo the jealousy-offering out of the woman s hand.] Into which he had put it, before he adjured her, (ver. 18.) i And shall wave the offering before the Lord.] How this waving was performed hath been shewn before, upon Leviticus, Rasi here expresses it in four words, he moved the oblation to and fro, up and down. Something like to which Pythagoras seems to intimate in that Symbol of his, Upo~ gxvvu 7repi0epo/«voc, worship, turning round. Which Plutarch ascribes to Numa; in whose life, he says a great many observable things, concerning turning round in their fcacred offices: which was a rite in use among the gentiles; who, when they saluted their gods, standing with their heads uncovered, turned about their bodies to the right hand; as Christoph. Arnoldus observes out of Suetonius and others, in his. appendix to WagenseiTs annotations upon Sota, p. 1186. And offer it upon tlie altar.] At the south corner of it. Ver. 2G. And the priest shall take a handful of the offering, even the memorial thereof] See upon the second chapter of Leviticus, ver. 2. And burn it upon the altar.] The rest of it the. priests, were to cat, unless her husband himself w r as a priest; in which case, it was all thrown among the ashes. See Selden in the place abovenamed: where he also observes, that if she confessed’ the fact, or her husband w f ould not have her drink, or either of them died before she drank, or a witness of the adultery appeared (which made the waters useless), the whole sacrifice was burnt, and not only a memorial thereof. All which is in the Mischna, sect. 3, 4. And afterward shall cause the woman to drink of the water.] The sacrifice therefore was first offered; though the Mischna says, that if the priest gave her the water to drink first, and then presented the offering, he did not do amiss. ■
Numbers 4:26
And the hangings for the court. .‘Exod. xxvii. 9, &c. And the hanging for the gate of the door of the court.] See Exod. xxvii. 16. Which is by the tabernacle, and the altar round about.] The sense would have been more plain, if the particle al, which we translate by, had been translated upon, or over; for the court encompassed both the tabernacle and the altar, (Exod. xl. 6—8.) ■ And their cords.] Which were employed in fastening these hangings, Digitized by microsoft © And all the instruments for their service.] The brazen pins, I suppose, mentioned Exod. xxvii. 19. And all that is made for them.] And whatsoever else bclOugcd to them: (sco chap. iii. 2C.) So shall they serve.] Or, in that shall they serve.
Numbers 4:27
At the appointment of Aaron and his sons shall be all the service of the so/is of the Gershonites, &c. In the Hebrew it is, at the mouth of Aaron, &c. i. e. according to their order, every one of the Gershonites were to apply themselves to such services as they directed: for God had given the Levites to them to be their ministers, and keep their charge, (chap. iii. 6, 7.) And ye shall appoint unto them in charge all their burdens.] The word here for appoint seems to import, that the priests gave them a particular, as we speak, of what they were to do; that they might neither forget nor mistake; for it is the same word that is used in the beginning of this book (chap. i. 3.) for numbering the people; and so it is used here, ver. 34. 47, 48: Therefore the Vulgar translates these words: " Et sciant singuli cui dehcant opcri mancipari f and every man may know tvhat is the proper business of his oivn calling; not to meddle with other men’s, nor to think himself fit to undertake every thing. *Ev yap v^ tvoe lepyov aptara airoreXurat, as Aristotle speaks in his Politics, (lib. iii.) one work is best performed by one person. And when he hath made her to drink the water.] By this it appears he might force her to drink, if she would not do it by persuasion. Then it shall come to pass, that if she be defiled, and have done trespass against Iter husband, that the water that causeth the curse shall enter into her, and become bitter, &c] These effects here mentioned presently followed: for she grew pale, and her eyes were ready to start out of her head, &c. so that they cried out, Carry her forth, carry her forth, lest she defile the court of the temple, by dying there, as the Mischna saith, cap. 3. sect. 4. The adulterer also, if wc may believe the Jews, died the same day and hour: nay, his belly swelled, as hers did; and his secret parts rotted, as the author of Ez. Hechajim saith, in Wagenseil upon Sota, (cap. 5. sect. 1.) where he adds, that all this came to pass, in case her husband had never offended in the same kind: for if he had at any time defiled the marriagebed, then this water had not these effects upon his wife, though she had been faulty. Which the Gemara also affirms.
Numbers 4:28
And their charge shall be under the hand of Ithamar, the son of Aaron the priest. That is, under the direction and conduct of Ithamar: for though the Gershonites had a chief of their own, (chap. iii. 24.) yet Ithamar was to inspect both him and them, and see they did not neglect their duty. Thus Eleazar was set over the Kohathites, (ver. 16.) And if the woman be not defiled, but be clean, then she shall be free.] Receive no harm “at all by drinking the water. And shall conceive seed.] If she.was barren before, she became fruitful after this trial, and also bare a man-child (if wc may believe the Jews), and had easy labour. Her beauty also increased, her health was confirmed, and if kh$ had any disease it was cured. They observe also, that if> after she was thus cleared, she kept company again with the same, man whom her husband suspected, and by his renewed admonition had required. her not to.be in privato with him, this potion was. not repeated;. but she was-dis* missed from being his wife, without any dowry: but if she kept company with any other person privately, after admonition to the contrary, this potion might be repeated, as often as she offended with new lovers. Thus that MS; Ez. Hechajim, so highly commended by Wagenseil, who also adds, that in case her husband put her away after her acquittal, and she married another man, who had the same, ground of jealousy thai her former husband had; because of her familiarity -with the same person whom he had for-^ bidden her to keep company withal, her new husband might bring her to a new trial by this water: and so might as many, husbands as she should marry one after another, if she gave the like occasion of jealousy.
Numbers 4:29
As for the sons of Merari, thou shalt number them after their families, &c. Which were but two, (chap, iii. 33.) as those of Gershon were. This is the laiv of jealousies.] Whereby God; declared himself to be privy to the most secret sins, andto be both the preserver of. conjugal faith and chastity, and’ the protector of innocence: and provided that man and: wife/should live happily together, by. keeping men from cruel and furious proceedings against their wives, when they entertained a jealousy of them, (willing them to commend the case, to God), and by continuing wives in their* duty out of dread of this punishment; which was so terrible (as Maimonides well observes) even to innocent wo-’ men, that they would have given all they had to avoid it; nay, wished rather to die than undergo such, a public infamy, of having their head uncovered, their hair cut off (as he represents it), their garment torn to their breasts; and so to stand in the sanctuary before a great multitude of men and women, and the whole §anhcdrin. (More Nevochim/par. iii. cap. 49.) When a wife goeth aside.] If the man went aside fromher, she had not the same action against him; because the family was not so muchjnjured by his going aside, as by hers; which brought a spurious brood to inherit his estate. To another instead of her husband.] Hence the Talmudists conclude, such an action did not lie against a woman who was only espoused; or that waited for her former husband’s brother to take her to wife; if they gave suspicion of being defiled. So the Mischna, cap. 4. sect. 1. * And is defiled.] By that other man with whom sho went aside. ■
Numbers 4:30
Every one that entereth into the service. The words in the Hebrew arc the very, same with those, ver. 3. which we translate enter into the host. (See there.) Or when the spirit of jealousy cometh upon him, < and. he be jealous over his wife.] It appears by the first words of this law, (ver. 13, 14.) that whether she was really defiled, or there was only a vehement suspicion of it, which bred a jealousy in him; the. husband had liberty to. bring her to this trial for his own satisfaction: which law was rather permissive than preceptive. And shall set the woman before the Lord.] That he might shew whether there was cause for her husband’s jealousy’ or not: (see ver. 18.) And the priest shall execute upon her all this law*] Though the man w r as not bound to bring her to this trial, but rather the. contrary, if he could otherwise get rid of his jealousy;’ (® [CHAP. VI. yet the priest was bound to proceed against her, according to the foregoing rules; when she was set before the Lord to be tried. And he might set her before him on any day that was not a festival, and in any hour of the day; but not in the night: nor might he give the drink to two suspected lyonicn at ono and the same time. t
Numbers 4:31
This is the charge of their burden, &c. The most cumbersome things fell to their charge; which hero follow. * The boards of the tabernacle.] See Exod. xxvi. 15, &c.. And the bars thereof] See there, ver. 26, &c. And the pillars thereof] See in the same place, ver. 32. and xxxvi. 36. " And sockets thereof] These belonged both to the boards of thetabernaele, (Exod. xxvi. 19. 21. 25.) and to the pillars, (Exod. xxvi. 32. xxxviii. 27.) Then shall the man be guiltless from iniquity, and the woman sltall bear her iniquity J] By iniquity here is to be understood the punishment due to iniquity. For tho wife, or her parents, if she appeared to bo innocent, could have no action against the husband, upon the account of this accusation: and if she was guilty, she was justly punished for her crime; and her husband had no reason to say (as the Jews speak in Pcsikta), ** Woe is me, that I have killed a daughter of Israel,” &c. for he is here pronounced innocent in that matter by the eternal God; Avho doth not exercise a tyranny (as they there go on) over his creatures, nor gives them precepts, that he may make them weary of their lives, or destroy them. No, his precepts* arc right; the whole law is Divine: and God doth not bring any man into judgment, but for the violation of that which was expressly commanded, and which he might have been able to fulfil.: • But the particle vauin the beginning of this verse signifies sometimes as much as if, as I observed upon ver. 7. And so the Jews here commonly understand it, if the man be guiltless from iniquity. For thus the rule is expressed in the Gemara, upon the fifth chapter of Sota: When the husband is free from iniquity (i. e. from adultery), then the water tries his wife: but if he be not free (i.e. be himself also guilty of adultery), then the water hathno power to try her: that is, produces none of the effects beforemontioned. And so the author of Ez. Hachajim, in Wagcnseil upon Sota/ (p. 595.) concludes from these very words, That the bitter water then only had power, when the man was free* from the sin of which he suspected his wife: and gives this as the reason, why, in the latter end of the second temple, this way of trial ceased, and was quite taken away by the Sanhedrin; because the number of adulterers was then so’ great, that the water had no effect; according to those words of the prophet Hosea, (chap. iv. 14.) " I will not punish your daughters when they commit whoredom, nor your spouses when they commit adultery," &c. For that is another rule of theirs, listen adulterers were multiplied, the bitter waters ceased; i. e. there was no trial by them: (see Selden, lib. iii. Uxor. Heb. cap. 15. p. 40S.) Yet the Jews seem to have continued in after-ages, since their temple was destroyed, some form of dreadful imprecations, in their synagogues, for the discovery of truth in doubtful cases. For-St. Chrysostom says, he himself saw a very modest, good Christian woman, brought by a senseless fellow (who also had the name of a Christian) into a Jewish - assembly; whom ho would have compelled to take their oath, trtpl Tiov a//#((r/3i7TOu/ieva)v airy -irpayfiarajv, concerning some things wherein he desired satisfaction: from which the woman being rescued, by St. Chrysostom’s assistance, when he examined the man about it, how he came to forsake the church, and resort to their Sanhedrin; his answer was, " That ho had been told by many, 0oj3ep<ur/povc rove Iku y\vofx(vovg optcovg ttvai, that there were more horrible adjurations among themthan Christiajjs;’ (Hoinil.i. adv. Judocos.) Which, no dpul?t, arose from the direful effects of thisad-.V juration here prescribed, if tee woman was guilty of what she was suspected.
Numbers 4:32
And the pillars of the court round about. Exod. xxvii. 10—12. And their sockets.] Sec there. And their pins.]
Numbers 4:33
This is the service of the families of the sons of CHAP, IV. tfPON NUMBERS, Merari, according to all their service in the tabernacle of ihe congregation.] In taking down and carrying the tabernacle. Under the hand of Ithamar, &c] Who had the oversight both of the Gershonitesand the Merarites; asEIeazar had of the Kohathites, (ver. 16. 28.)
Numbers 4:34
And Moses and Aaron, and the chief of the congregation. They took to their assistance the very same men, I suppose, who were employed in numbering all the children of Israel, (chap. i. 4. 16, 17.) Numbered the sons of the Kohathites, &c] Having assigned to them their particular charge, they now proceed to number them; as God commanded, (ver. 2, 3.)
Numbers 4:35
Every one that enter eth into the service. Or, as we translate it, (ver. 3.) entereth into the host.
Numbers 4:36
And those that were numbered of them, by their families, were two thousand seven hundred and fifty. Of the whole number of males descended from Kohath, (compare this with chap. iii. 28.) there was a fourth part, and better, that were fit for service. *
Numbers 4:37
These were they that were numbered of the families of the Kohathites, all that might do service in the tabernacle. Such service as is particularly mentioned from ver. 4. to ver. 16. *. \
Numbers 4:38
And these are they that were numbered of the sons of Gershon, &c. He proceeds in the same order to number them, which he observed in giving them their charge; beginning with the children of the second son of Levi, and then going back to the eldest.
Numbers 4:39
From thirty years old and upward, &c. This verse is the very same with ver. 35.
Numbers 4:40
Two thousand and six hundred and thirty. A third part and little more of their males were fit for service. Compare this with chap. iii. 22.
Numbers 4:41
These are they that were numbered of the families of the sons of Gershon, of all that might do service in the tabernacle, &c. Such service as is described from ver, 24. to ver. 29.
Numbers 4:42
] These two verses are the same with ver. •
Numbers 4:44
Even those that were numbered of them, after their families, were threb thousand and two hundred. It is very remarkable, the descendants from the youngest son of Levi, (chap. iii. 17.) which had the fewest males in it of a month old and upward, had the most robust men fit for service: for here are above half (compare this with chap. iii. 34.) of the whole number of males grown up to thirty years of age: which was a singular providence, the heaviest burden laying upon them who were to carry the boards, &c. of the tabernacle; not indeed upon their shoulders, but in waggons; which they were to load after they had taken them down, and unload when they were to set them up again; and for that reason had more waggons allowed them than their brethren the Gershonitcs, (chap. vii. 7, 8.)
Numbers 4:45
These are those, &c. whom Moses and Aaron numbered. Who were principally employed in this business. According to the word of the Lord by the hand of Moses.] To whom the command is oxpressly directed, (ver,: Ver. 4G. All those that were numbered of the Levites, whom tyloses and Aaron y and the chief of Israel, numbered.] vol, i. _.. x. For they took in others to their assistance, (ver. 34.) which is here repeated, to shew that there was no fraud in the business; there being witnesses of every tribe that they proceeded impartially, and did not favour the Levites, who were their brethren.
Numbers 4:47
Every one that came to do the service of the mi nistry, and the service of the burden in the tabernacle, &c.* The first of these [the service of the ministry’] one would think related to their serving the priest when the tabernacle was standing; and the latter [the service of the burden] to their carrying the tabernacle when it was taken down, and removed; and so I expounded those words, ver. 24. But he mentioning here only’those that were numbered from thirty years old, I think, upon further consideration, that there is no regard in these expressions to the service they did to the priests in the tabernacle, unto which they were admitted at twenty-five years old, (see ver. 3.) but only to the service mentioned here in this chapter, which relates altogether to the taking down and carrying the tabernacle/ And therefore these must be looked upon as two phrases* for the same thing: the former of which is not exactly translated; for there is nothing of ministry in the Hebrew; but the words are, every one that cometh to serve the service of the service, and the service of the burden, or carriage. For it is the same word, which, being joined with work, we translate servile, (Lev. xxiii. 7. and other places.) •Ver. 48. Eight thousand and five hundred and fourscore.]’ If the three sums, mentioned ver. 36.40. 44. be put together, they amount exactly to this sum in the whole.
Numbers 4:49
According to the commandment of the Lord, they were numbered by the hand of Moses.* By the assistance of Aaron and others, (ver. 1. 34. 36.) Every one according to his service, and according to his burden.] I observed before, (ver. 47.) that service and 6wrden are two expressions of the same thing. For though the sons of Kohath had the noblest part of the work, yet their employment is called both a service and a burden, ver. 19.^ as that of the Gershonites is, ver. 24. For which service all the tithes of the country of Canaan were given to them, and continued to be theirs when this kind of service ceased; as it did when the temple was built: for then there were no burdens to be carried on their shoulders, (as Josiah speaks, 2 Chron. xxxv. 3.) but their duty was changed, even by David, before the building of the temple; who made them’ singers, and keepers of the treasury, as well as porters at the gates of Gods house; and likewise judges and other officers in the country; as we read in 1 Chron. xxvi. But the alteration in their service made no alteration in the wages allotted to them; for they still enjoyed all the tithes. Thus were they numbered of him, as the Lord commanded Moses.] This is so often repeated, (ver. 37. 41. 45.) that all posterity might reverence those ordinances as Divine institutions, and not merely human appointments. And so we are to look upon all these laws, as wise orders made by the Sovereign of the world, for the better government of that people, whom he had taken for his own peculiar. And* it argues a very profane spirit in those (as Conr. Pellica- • nus here observes) who can admire and praise Ovid do Fastis, and such-like books, and have no regard at all (if they do not ridicule them) to these sacred writings, which* arc of such venerable antiquity.: • -■ 15\ 3T Microsoft ® [(qua P. % rl.v J CHAR V.’ Vcr. 1. J3lND the Lord spake unto Moses, saying.] It is pot, said, when tins was spoken which here follows; but it is likely immediately after the foregoing commandments, upon’ which it hath some dependancc.