people, i. e., to that people which thou hast given to him. Or, 4. Bring him in, to wit, as a prince and governor, as thou hast promised, Gen. xlix., to his people, i. e., to thy people of Israel, now to be reckoned as his people, because of their subjection to him. Or rather, 5. Bring him in to his people, to that people which thou hast promised and given to him, i. e., to that portion of land which thou hast allotted to him, settle him in his possession; the people or inhabitants being here put for the land inhabited by them, as the Israelites are told they should possess the nations or people of Canaan, Deut. xi. 23; xii. 2, i. e., their land, as it is explained, Deut. xvii. 14; xxx. 18; for the people they were not to possess, but to dispossess, and to root out. Let his hands be sufficient for him: this tribe shall be so numerous, and potent, and valiant, that it shall suffice to defend itself without any aid, either from foreign nations or from other tribes; as appeared when this tribe alone was able to grapple with nine or ten of the other tribes. it may be here called by its other name, Massah; and well may the same names be given to those two places, because the occasion of them was in a great measure one and the same. Though this place may be otherwise rendered, whom thou didst try in trying, or with trial, i. e., whom thou didst exactly and thoroughly try [so Bp. Patrick]. 9 I have not seen him, i. e., I have no respect unto them, for so knowledge is oft used, as Job ix. 21; Prov. xii. 10, 11; 1 Thess. v. 12. The sense is, who followed God and his command fully, and executed the judgment enjoined by God without any respect of persons, Exod. xxxii. 26, 27 [so Patrick, Rosen., &c.]. This seems better than to refer it either to their not mourning for their next kindred, for that was allowed to all but the high priest in case of the death of father or mother, and that was only a ceremonial rite, and no matter of great commendation; or to their impartiality in executing the judgments committed to them, Deut. xvii. 9, of which they had as yet given no considerable proof. Kept thy 8 Thy Thummim and thy Urim be with thy covenant, i. e., when the rest broke their holy one; the Thummim and the Urim, covenant with God by that foul sin of which are thine, O Lord, by special in-idolatry with the calf, that tribe kept themstitution and consecration; by which he selves more pure from that infection, and understands the ephod, in which they were adhered to God and his worship and service, put, Exod. xxviii. 30, by a synecdoche, and as appears from Exod. xxxii. 26, 28. Comthe high priesthood, to which they were appare Mal. ii. 6, 7. propriated, by a metonymy; and withal the 11 Ilis substance, i. e., his outward estate gifts and graces signified by the Urim and [so Patrick, Rosen.], as Deut. viii. 18, Thummim, and necessary for the discharge because he hath no inheritance of his own, of that high office, shall be with thy holy and therefore wholly depends upon thy one, i. c., with that Levite, that priest, blessing. Or, his host or army, as the word which thou hast consecrated to thyself, and is used Ezek. xxxvii. 10. The priests that which is holy in a more peculiar manner attended upon God's service in the taberthan all the people were, i. e., the priesthood nacle or temple are oft compared to an host shall be confined to and continued in Aaron's or army in regard of their exquisite order family. Whom thou didst prore: this seems and courses and constant watches there. added by way of anticipation; although See Numb. iv. 3. thou didst try him, and rebuke him, and Bp. Patrick.-7 This is the blessing of shut him out of Canaan for his miscarriage Judah.] As much as to say, Judah shall be about fetching water out of the rock, yet remarkably blessed. For these words [“this thou didst not therefore take away the is the blessing"] are used of none of the priesthood from him. At Massah [so Ken, rest of the tribes, either of Reuben, which Horsley, Rosen., Ged., Booth.]; not at that went before, or the others that follow after. Massah mentioned Exod. xvii., which is also Here is no mention made of Simeon (who called Meribah, where neither Moses nor was next to Reuben), because that tribe was Aaron are reproved, nor is Aaron so much included in Judah, with whom their possesas named, but at that other Meribah, Numb.sions were mixed (Josh. xix. 1), and therexx., where this is expressed, which as it is fore they went together to make expeditions called by one of the names of that place, (Judg. i. 3). Judah also is here put before Exod. xvii., to wit, Meribah, Numb. xx., so Levi, because it was to be the royal tribe, according to the prophecy of Jacob; which and he stood in the trial; that is, approved Moses was assured God would fulfil, and himself perfect or upright, as Onkelos extherefore prays as follows: "And he said, presses it. This procured that tribe a Hear, Lord, the voice of Judah." Grant blessing from the Lord (Exod. xxxii. 26, his petition when he calls for help against his enemies. So Onkelos paraphrases it, "Hear his prayer when he goes forth to war." 29), and brought them into special grace and favour with him, as the word we translate holy one signifies. For it is not kadosh, but chasid. Thou didst strive at the waters of Meribah.] Though God did severely chide and reprove Moses and Aaron (who were the heads of this tribe), when they were tried at the waters of strife (Numb. xx. 12, 13), yet they did not forfeit their office by the offence they then committed; and, therefore, Moses prays it might still continue in Aaron's posterity. 9 For they have observed thy word.] See Exod. xxxii. 28, 29. Abarbinel, and others, make this to be the reason of what follows. 8 Let thy Thummim and thy Urim be with thy holy one.] Continue in this tribe the high dignity of consulting with thee, and receiving directions from thee, by the highpriest, concerning the public safety. Or, as some take it (because thummim is here set before urim, which is not in any other place), make them upright and faithful, as well as understanding and knowing in the discharge of their duty. For though by holy one be principally meant the highpriest, who was in a peculiar manner anointed to be separated to the service of 10 They shall teach Jacob thy judgments, God, especially in this part of it, to ap- and Israel thy law.] Because they were so proach him with urim and thummim (which upright, as to take no notice of their dearest gave Aaron the name of the saint of the relations in judgment; therefore, they were Lord, Ps. cvi. 16), yet it comprehends all entrusted with this office of teaching the the rest of the priests and Levites in con- people the statutes of God, that is, deciding junction with him; for they were all sepa- all controversies which arose about anything rated unto the Lord, having signalized them- in the law. So the Jews expound it; and it selves (as we speak) by their early zeal for is agreeable to what we read in the seventhe Lord, when their brethren apostatized teenth chapter of this book (ver. 9, 10), and to idolatry. Of which Moses takes notice many other places, as Mr. Selden shows in in the next verse, "Who said unto his the place forenamed, p. 372, &c., and our father, &c., I have not seen him," &c., Mr. Thorndike, in his Religious Assemblies, regarded, that is, no relation when they ch. 2, where he observes, the teaching here executed the commands of God against the mentioned consisted in declaring the meanworshippers of the golden calf. See our learned Dr. Spencer, De Leg. Hebr., lib. iii., cap. 7, dissert. 7, where he treats also of these words, as they may be applied to our Lord Christ, the true holy one of God; who is, indeed, a priest for ever, holy, harmless, undefiled, separate from sinners, &c. (Heb. vii. 26.) ing and obligation of the law in matters doubtful; as is apparent from Lev. x. 8—11. For though others might be members of their courts of judgment, yet they consisted chiefly of priests and Levites. As for teaching the people in their religious assemblies, that was not so much the office of the priests and Levites as of the prophets. For though Whom thou didst prove at Massah [so the prophets, and the disciples of the proRosen.]. Or, "whom thou hast thoroughly phets, were commonly priests and Levites proved." For the words in the Hebrew are, (who, being most free from the care of "Whom in proving thou didst prove; the estates and inheritances, and by their office, ancient interpreters not taking Massah for in his ceremonial service, came nearest to the name of a place (as we do) but for trying God of all other men, were most likely to or proving. And so, indeed, the words in be endued with an extraordinary degree of the Hebrew seem to import; the particle knowledge, and of the fear of God), yet it [beth] before Massah being different from is certain, that the charge of teaching the that before Meribah [which is al], though people in their assemblies belonged as well we translate them both alike by the word at. to those prophets who were not priests and And thus the Jerusalem Targum para- Levites as to those that were (sce him, p. 25). phrases, "Whom thou didst prove, or try, And this was one reason, as Maimonides observes, why the tribe of Levi might have his relations or his disciples, but such only no inheritance in the land, that, being free as do the will of God: for this seems the from the trouble of ploughing and sowing, meaning of these two verses, which in our &c., they might wholly attend to the study of present version are unintelligible, and stand the law, and be able to teach Israel God's thus: "8 And of Levi he said, Let thy judgments (More Nevochim, par. iii., Thummim and thy Urim be with thy holy cap. 39). one, whom thou didst prove at Massah, and 11 Bless, Lord, his substance.] The word with whom thou didst strive at the waters of we here translate substance, is translated Meribah; 9 Who said unto his father, and wealth, viii. 17, 18, which consisted most in to his mother, I have not seen him, neither cattle (they having no land to till), which did he acknowledge his brethren, nor know he prays God to increase, that they might his own children: for they have observed have sufficient sustenance for themselves thy word, and kept thy covenant." It must and their family. now be carefully observed, that he, who was Ken.—8—10 The prediction of Messiah proved at Massah, and was tempted at by Moses does by no means end with him Meribah, is here called thy Holy One; and (in ver. 5) as an universal King; because the that this Holy One (whom St. Paul affirms same person seems clearly meant in ver. 7, to have been Christ) must be also he, who bring him unto his people, i. e., bring unto his said unto, or spake of, his relations what people, in thy good time, him, the king, the here follows. And what here follows is Shiloh, of the tribe of Judah. And let wonderfully confirmed by the event. For what is here mentioned, in ver. 7, as to this we read "While Jesus talked to the peodescendant from Judah—and in ver. 11, as ple; behold his mother and his brethren to this superior of Levi-be compared with stood without, desiring to speak with him. Psalm cx. For this extraordinary person Then one said unto him, Behold, thy was also to be a priest; to whom even the mother and thy brethren stand without, high priest, in the tribe of Levi, was to desiring to speak with thee. But he said, surrender up his Urim and Thummim. For, Who is my mother? and who are my brethis Holy One of God, who was tempted thren? And he stretched forth his hand at Massah and Meribah, is affirmed to be toward his disciples, and said, Behold my Christ: see 1 Cor. x. 9. But verses 9 and mother, and my brethren. For whosoever 10 here still more clearly describe the shall do the will of my father, which is in Messiah, as acknowledging none to be either heaven, the same is my brother, and sister, and mother."-Matt. xii. 46-50: add Mark iii. 32; Luke ii. 48; viii. 21: and also Mal. i. 11; and iii. 3; with Heb. xiii. 15. The following version is now submitted to the learned reader: * The following are some of Houbigant's pertinent remarks:-" In ver. 7-In Christum unum hæc aptari possunt, Adduc eum ad populum suum.' In ver. 8-Non fuit is status tribus Levi, nec ea indoles, ut filii parentes suos non agnoscerent, &c. Hæ, neque minima, difficultates attentum lectorem tanquam manu ducunt, et fere cogunt sic sentire, in hac de Levi benedictione opponi sacerdotium Levi sacerdotio Messiæ futuro; sic dicere igitur Mosen: Thumim tuum, et tuum Urim, viri sancti tui est; quem tu tentâsti: i.e., perfectio illa et doctrina, quam præ se ferunt tui sacerdotes, erit propria sancti ejus; quem Dominus non dabit videre corruptionem-quem tu tentâsti, eundem de quo Paulus, neque tentemus Christum-qui dicturus est patri et matri, non novi; idem qui sic aiebat, ‘Quæ est mater mea, et qui fratres? qui facit voluntatem patris mei, hic meus est frater, et soror, et mater.' In eam sententiam recte dicitur, Filios suos non novit, nisi eos qui custodient verbum tuum.' Post addimus C, sine quâ particulâ oratio pugnantia loquitur: loquitur enim de illis, quos sanctus agnoscet ut suos, qui evangelii legem promulgaturi sunt, et sacrificium Deo acceptum oblaturi." They shall place incense at thy nostrils, Bless, O Jehovah, his persevering virtue, Smite the loins of them that rise against him, And of them that hate him, that they rise no more. 9 To him who saith of his father, &c. See Matt. xii. 46-50; Mark iii. 32; Luke ii. 48, and viii. 21. Hou Passages, I believe, may be produced, in which the mention of the Messiah is first introduced by a pronoun, carrying an emphasis like that of the Greek and Latin pronoun, ketos, or iste, when they demonstrate some very remarkable personage not mentioned before. But then this emphatical [But saith] Let them observe, &c. reference of the pronoun must be made bigant would insert Ex after, and he evident, by a construction of the sentence, connects this with what precedes, thus ;which shall exclude the reference of it to "ille filios suos non alios cognoscet, quam any person or thing expressly named. In eos qui verbum tuum custodient." But the this case, the pronominal suffix of the verb emendation is quite unnecessary. The force in naturally rehearses Judah, mentioned in the preceding line. of here is imperative or hortatory, and might be rendered in Latin by scilicet, or nempe. A full stop should be placed at 97, at the end of the preceding line; and 287, at the beginning of the verse, is to be understood again at the beginning of this verse, before. But there will be no necessity for this unnatural reference of the pronominal suffix, or for any mystic exposition of the proper name of the tribe, by which the tribe itself, as the declared subject of the blessing, must be intended here, when the second verse is 10 They shall teach. They who shall delivered from the obscurity with which the have observed God's word, and kept his Masoretic points have covered it. There covenant, and shall accordingly be acknowthe Messiah is mentioned under an appella- ledged by Christ as his brethren and his tion that most properly belongs to him, sons, they shall teach, &c., they shall be which the Masorites have turned into a pre-employed by him in the propagation of his position. 7 Hear, O Jehovah, the voice of Judah, religion, and called even to the priest's office. 11 His persevering virtue. See Cocceius, and Parkhurst, 7. ואל עמו הביאנו אל עמו bring thou unto him הביאני And י the mighty one [so Ezek. xxxi. 11] Great for himself shall be his power, his enemies. Verses 8--11. 8 And unto Levi he said, Dr. A. Clarke.-7 And this is the blessing of Judah.] Though the word blessing is not in the text, yet it may be implied from ver. 1; but probably the words, he spake, are those which should be supplied: And this he spake of Judah, Lord, hear the roice of Judah; that is, says the Targum, receive his prayer when he goes out to Thy Thummim and thy Urim belong to battle, and let him be brought back in the Man, thy Holy One, Whom thou didst prove at Massah, saf ty to his own people. Thy holy one.] Aaron primarily, who was And with whom thou didst contend at anointed the high-priest of God, and whose the waters of Meribah. office was the most holy that man could be 9 To him who saith of his father and his invested with. Therefore Aaron was called mother, I have never seen him, Who owneth not his brethren, And his sons he acknowledgeth not, God's holy one, and the more especially so as he was the type of the MOST HOLY and blessed Jesus, from whom the Urim-all [But saith] Let them observe thy word,light and wisdom, and Thummim-all excelAnd let them keep thy covenant. lence, completion, and perfection, are de 10 They shall teach thy judgments unto rived. Jacob, And thy law unto Israel. Whom thou didst prove, &c.] God contended with Aaron as well as with Moses at the waters of Meribah, and excluded him | Thummim and Urim remain with thy PIOUS from the promised land because he did not sanctify the Lord before the people. ONE; whom thou provedst at Massa; whom thou strovedst with at the waters of Meriba! From the words of St. Paul, 1 Cor. x. 8- 9 Who said of his father and mother: “I 12, it is evident that these words, at least in heed them not:" who regarded not his own a secondary sense, belong to Christ. He is brothers: who acknowledged not his own the Holy One who was tempted by them at sons: but observed thy commands, and kept Massah, who suffered their manners in the thy covenant. 10 They shall teach Jacob wilderness, who slew 23,000 of the most thy judgments, and Israel thy law: they incorrigible transgressors, and who brought shall place incense before thee, and lay them into the promised land by his deputy, holocausts upon thine altar. 11 Bless, O Joshua, whose name and that of Jesus have Lord, their valour, and favour their enterthe same signification. prises: smite, through the loins, those who 9 Who said unto his father, &c.] There rise up against them, and hate them; so are several difficulties in this and the follow-that they may rise no more. Booth. 7 8 And he said [so Ged.] this of Judah, Hear, O Jehovah, the voice of Judah, And bring him back safe to his people; Let his own hand be sufficient for him, And be thou his help against his enemies. And of Levi he said, Let thy Thummim and Urim be with * thy pious one Whom thou didst prove at Massah, And [Sam.] strovest with at the waters 9 Who said of his father and mother, not his Own Who had no respect to his own children; Covenant. ing verses. Some think they are spoken of the tribe of Levi; others, of all the tribes ; others, of the Messiah, &c.; but several of the interpretations founded on these suppositions are too recondite, and should not be resorted to till a plain literal sense is made out. I suppose the whole to be primarily spoken of Aaron and the tribe of Levi. Let us examine the words in this way, Who said unto his father, &c. The law had strictly enjoined that if the father, mother, brother, or child of the high-priest should die, he must not mourn for them, but act as if they were not his kindred; see Leviticus xxi. 11, 12. Neither must Aaron mourn for his sons Nadab and Abihu, &c., though not only their death, but the circumstances of it, were the most afflicting that could possibly affect a parent's heart. Besides, the high-priest was forbidden, on pain of death, to go out from the door of the tabernacle, Lev. x. 2-7, for God would have them more to regard their function (as good Mr. Ainsworth observes) and duty in his service, than any natural affection whatever. And herein Christ was figured, who, when he was told that his mother and brethren stood without, and wished to speak with him, said: "Who is my mother, and who are my Rosen.-7 Audi, o Jova! vocem Judæ, brethren? whosoever shall do the will of my i. e., auxilium ei præsta cum ad debellandos father who is in heaven, the same is my hostes egreditur, ut Aben-Esra exponit; brother, and sister, and mother." (Matt. anteibat enim Juda ceteras tribus in expexii. 46-50.) It is likely, also, that Moses ditionibus bellicis; vid. ad Gen. xlix. 8. may refer here to the fact of the Levites, Et ad populum suum ducas eum, i. e., salvum according to the command of Moses, killing et incolumem eum reducas e bello ad suos. every man his brother, friend, neighbour, Saadias recte addit: e prælio suo. Sed and even son, who had sinned in worship-| Hoffmannus hoc votum spectare existimat ping the golden calf. Exod. xxxii. 26; and miseram tribus Jude conditionem ætate in this way the Chaldee paraphrast under- Jojachini, "qua rex Hierosolymis expugstands the words. natus cum magna populi parte, decem milGeddes.-S Of Levi he said, Let thy libus scilicet, omnibus principibus et militi 10 They shall teach Jacob thy judgments, And favour the works of their hands; no more. |