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35 To me belongeth vengeance. This passage is quoted to different purposes by Paul, and by the author ²⁸³²⁸³     It is notorious that C. adopted the opinion of the Western Church in the third and fourth centuries, and did not admit St. Paul to be the author of the Epistle to the Hebrews: see the Argument to his Commentary, (C., Soc. Edit.,) p. 27. This discrepancy is noticed, ibid, p. 249, and in Mr. Owen’s additional note, p. 394. of the Epistle to the Hebrews, (Romans 12:19; Hebrews 10:30;) for Paul, with a view of persuading believers to bear injuries patiently, admonishes them to “give place unto wrath,” inasmuch as God declares vengeance to be His; but the author of the Epistle to the Hebrews, proclaiming that God will be the avenger of impiety, confirms his declaration by this testimony. Hence it is that part of the commentators suppose that punishment is here denounced against heathen nations because they have cruelly afflicted God’s elect people. And, indeed, this appears to be the meaning of Paul’s words, that injuries should be patiently endured, since God claims for Himself the office of Avenger; but there is nothing to prevent the same statement from being accommodated to different uses, and therefore Paul did not irrelevantly confirm his exhortation by this saying of Moses, although it literally refers to the internal chastisements of the Church. Besides, the apostles are not in the habit of quoting every word from the testimonies which they adduce, but briefly remind their readers to examine more closely the passages quoted. But, since God here joins the two things together, that He will punish the sins of His people, and at the same time be the avenger of their oppressions, there will be nothing absurd in saying that Paul, as it were, points his finger at this passage; ²⁸⁴²⁸⁴     “Sans l’alleguer au long;” without adducing it in full. — Fr. still, the simple explanation will be, that the general declaration is accommodated to a special case, in order that believers should bear their injuries patiently, and leave to God the office which He pronounces to appertain to Himself. In my judgment, indeed, these words are connected with the preceding verse; for God pertinently confirms His statement, that he takes account of the number of men’s sins, and has them stored among His treasures, by adding that the power and office of judging rests with Himself; inasmuch as these two things are contrary to each other, that He should be cognizant of whatever is done unrighteously and amiss, and still leave it unpunished. Not that it is opposed to God’s justice to pardon sinners when they repent, but because this principle always continues firm, that God is the judge of the world, for the punishment of all iniquities. Thus the confidence of hypocrites is destroyed, who flatter themselves with the hope of impunity, unless they are overtaken by immediate punishment.

The clause which follows some interpreters pervert by supplying the relative, “in the time in which their foot shall slide;” whereas Moses simply concludes that they will fall in their due time, or that, although they may think they stand, their ruin or fall was not far off; and this is further confirmed by what he adds, viz., that their day of calamity was at hand. This statement, as I have before said, often occurs in the Prophets, that there is with God a fit time, ²⁸⁵²⁸⁵     “Son temps et saison determinee;” his time and determined season. — Fr. in which to punish the sins which He has appeared to overlook, and therefore His long-suffering detracts nothing from the judgment which He delays. In this doctrine there is a twofold moral; first, that those whom God spares for a time, should not give way to self-indulgence; and, secondly, that the prosperity of the wicked should not disturb the minds of believers, but that they should allow God to decide the time and the place of executing vengeance. Inasmuch, however, as God’s delay renders hypocrites secure, so that they lull themselves to sleep in their vices, and, although they hear that they will have to render account of them, thoughtlessly indulge themselves during ²⁸⁶²⁸⁶     “Usura.” — Lat. “Ils ne laissent pas de se donner bon temps, suyvant le proverbe diabolique, Que le terme vaut l’argent;” they cease not to indulge themselves, according to the diabolical proverb, that the delay is worth the money. — Fr. their period of enjoyment, Moses declares that the day is near, and makes haste; for, if God does not openly alarm them, and reduce them to straits, they exult in their immunity. Hence those blasphemous sayings recorded by Isaiah, (Isaiah 5:19,) “Let him make speed, and hasten his work that we may see it; and let the counsel of the Holy One draw nigh and come, that we may know it! “Meanwhile we must bear in mind the words of Habakkuk, (Habakkuk 2:3,) “Though the prophecy tarry, wait for it; because it will surely come, it will not tarry.”

36. For the Lord shall judge his people. Some connect this sentence with what precedes it, and thus take the word judge for to punish, and the Apostle in the Epistle to the Hebrews, seems to support their opinion, inasmuch as he proves by this testimony how fearful a thing it is “to fall into the hands of the living God.” (Hebrews10:30, 31.) But there is no reason why the Apostle should not have accommodated to a different purpose what was set forth by Moses for the consolation of the godly, in order that believers might be the more heedful, the nearer they saw God to show Himself as the Judge of His Church; unless it be perhaps preferred to construe the words of Moses thus: Although God should judge His people, yet at length He will be propitiated, or touched with repentance, so as to temper the vehemence of His anger. Whichever way we understand them will be of little difference in the main; for, after Moses has threatened the despisers of God, and the apostates, who desire to be accounted members of His household the Church, he now turns to the strangers and denounces against them that the cruelty which they have exercised towards the Israelites shall not be unpunished, because God will at length be mindful of His covenant, and will pardon His elect people. If you take the word judge for to govern, or to undertake their cause, the particle for must be rendered adversatively, as though it were said nevertheless or but; if we prefer the other sense, it will be equivalent to although, or even though. Doubtless the object of Moses is to encourage the hopes of the pious, who have profited by God’s chastisement, by showing that He will mitigate His severity towards His elect people, and in His wrath will remember mercy. (Habakkuk 3:2.) Thus, then, Moses here teaches the same thing which God afterwards more clearly unfolded to David:

“If thy children forsake my law,... I will visit their transgressions with the rod of man,... nevertheless my loving-kindness will I not take away from them,” etc. ²⁸⁷²⁸⁷     C. evidently quoted from memory, and amalgamated the two citations. (Psalm 89:30, 33; 2 Samuel 7:14, 15.)

For nothing is more fitted to sustain us in afflictions than when God promises that there shall be some limit to them, so that He will not utterly destroy those whom He has chosen. Whenever, therefore, the ills which we suffer tempt us to despair, let this lesson recur to our minds, that the punishments, wherewith God chastises His children, are temporary, since His promise will never fail that “his anger endureth but a moment,” (Psalm 30:5,) whilst the flow of His mercy is continual. Hence, too, that lesson which is especially directed to the Church: ²⁸⁸²⁸⁸     Here also the substance, and not the words of the passage, are given.

“For a moment I afflicted thee, but I will pursue my mercies towards thee for ever.” (Isaiah 54:8.)

He here calls them His servants, not because they had deserved His pardon by their obedience, but because He condescends to acknowledge them as His own; for this honor has reference to His gratuitous election; as when David says, “I am thy servant, and the son of thine handmaid,” (Psalm 116:16,) he assuredly arrogates nothing peculiar to himself; but only boasts that he from the womb had been of God’s family, just as slaves are born in the house of their masters. At the same time we must observe that, whenever God declares that He will be merciful to His servants, he only refers to those who heartily seek for reconciliation, and not to the reprobate, who are carried away to destruction by their desperate obstinacy. In short, to the end that God should repent of His severity, repentance is required on the part of sinners; as he teaches elsewhere:

“Turn ye unto me,... and I will turn unto you.”
(Zechariah 1:3.)

Instead of shall repent, some translate the word, shall console himself. ²⁸⁹²⁸⁹     LXX Παρακληθήσεται V. “miserebitur.” Addition in Fr., “Le mot de repentir s’accorde mieux au stile de l’Escriture;” the word repent accords best with the style of Scripture. Jerome, regarding the drift of the passage rather than the meaning of the word, translates it shall have mercy.

We must, however, remark the time which God prefixes for the exertion of His grace, viz., when all their power (virtus) shall have departed from them, and all shall be reduced to almost entire destruction; for the word hand is used for vigor; ²⁹⁰²⁹⁰     Vide margin, A. V. as though it were said that God would be by no means content with a light chastisement, and consequently would not be appeased until they should have come to extremities. This circumstance is well worthy of notice, so flint our hopes may not fail us even in the most severe afflictions of the Church; but that we may be assured that although all may be in the worst state possible, still the due season of reparation will come even yet.

That none should remain behind, or shut up or left, is almost a proverbial phrase in Hebrew; as when it is said, (1 Kings 14:10,) “I will cut off from Jeroboam,... him that is shut up and left in Israel,” i.e., as well in the city as in the country, or at home as abroad. And this is again repeated respecting the posterity of Ahab. (Ibid. 21:21.) And hence it is plain that they are mistaken ²⁹¹²⁹¹     This notion is attributed in Poole to “many of the Hebrews, and Malvenda.” who explain this as referring to riches shut up in treasure-houses, and cattle dispersed through the fields. And this will be still more apparent from another passage in which the Prophet unquestionably referred to this, “The Lord saw the affliction of Israel, that it was very bitter; for there was not any shut up, nor any left,” and inasmuch as He had not determined to blot out His people,” he saved them by the hand of Jeroboam;” as much as to say, that God, as He had promised, had pity upon His people in their extreme destitution. (2 Kings 14:26, 27.)

37. And he shall say, Where are their gods? Commentators are here at issue, for some continue the paragraph, as if Moses were reporting the boastings and insults of their enemies in the afflicted state of the Church; whilst others consider it to be a pious exultation, wherein the faithful will celebrate the deliverance of the Church. If we suppose the enemies to be here speaking, it will be inconsistent that the word “gods” should be used in the plural number: besides, what follows will proceed from their mistake and ignorance, that the Israelites “did eat the fat,” which was not lawful for them even in their common food, and much less in the sacrifices wherein the fat was burnt. The other exposition, however, is that which I rather approve of, viz., that when the tables were turned, and God should have shown Himself as the avenger of the unbelievers cruel injustice, — God’s children would be at liberty to upbraid them. The word “he shall say,” ²⁹²²⁹²     This sentence is omitted in the Fr., but implied in the translation, “On dira.” is used indefinitely for “It shall be said by any or all of God’s children.” Just, then, as unbelievers, when they see the saints afflicted, impudently ridicule their faith, so on the other side Moses, when God comes to the help of His Church, introduces the saints derisively inquiring, where are the gods of the Gentiles, and where are all their patrons? since all of them, as is well known, had their tutelary gods. Thus their impure and spurious sacrifices are satirized in which they ate the fat, and drank the libations of wine. In short, Moses intimates that, when God succors His people, their mouth is opened to sing the song of triumph to the glory of the true God, and to upbraid unbelievers with the false confidence whereby they are deceived.

39 See now that 1, even I, am he. Those who attribute the preceding verses to the unbelievers, now introduce God speaking, as it were, abruptly, and asserting His glory, in rebuke of their blasphemies. But it is rather a confirmation of that holy boasting which He has just dictated to the believers, when God not only bids His people lift up their voices against the idols, but Himself comes forward to condemn the senselessness of the Gentiles; although the context clearly shows that He addresses Himself to the faithful, After, therefore, He has exhorted His people to despise the idols, He now adds that He supplies them with ample grounds of confidence in Himself. For when He bids them “look,” He signifies that no obscure manifestation of His power is before their eyes, if they will only pay attention to it. The repetition of the pronoun I is emphatic, both to arouse the people from their sluggishness, and to keep their minds steadfast, lest they should waver as if in doubt. For we know that men’s minds can hardly be drawn to the true knowledge of God, because they wind about by circuitous courses, so as not to direct themselves straight to Him. And again, when they do apprehend God, we are aware how easily they are drawn away from Him; since the vicissitudes of things becloud them, so that they wander hither and thither in uncertainly. For this reason, when God has overthrown all fictitious deities, He declares that He always remains the same, whether he kills or makes alive, so that in the thick darkness of affliction believers may not cease to look to Him. Let us learn from this passage that God is defrauded of His right, unless He alone is preeminent, all idols being reduced to nothing; and also that our faith is then truly fixed in Him, and has firm roots, if, amidst the various changes which occur, it does not stagger or waver, but surmounts such obstacles, so as not to cease to hope in Him even when He seems to “slay” us, as Job says, (Job 13:15.) And surely nothing is more unreasonable than that our faith should look round upon all events so as to depend upon them; since God would have His promises to quicken us in death itself. The close of the verse may fitly be referred to their enemies, inasmuch as God declares that none can deliver them out of His hand.

40. For ²⁹³²⁹³     Lat., certe; Fr., car; V., cum. I lift up my, hand to heaven. Others render it, “When I shall have lifted up my hand,” and read it connectedly with the foregoing verse, that God’s power in destroying and preserving will be manifest, if He raises up His hand to heaven. I do not doubt, however, but that it is the beginning of a new sentence, and that God thus commences, in order to affirm more strongly what He immediately adds respecting the future destruction of their enemies. If, however, any prefer the adverb of time “when,” I have no great objection to offer, provided these clauses are connected, “As soon as I shall have lifted up my hand to heaven, I will put to confusion the enemies of my Church.”

To lift up the hand is explained in two ways; for some suppose it to be a manifestation of power, as men are wont, by the uplifting of their hand, to glow, when they are confident in their strength, and despise their enemies. Others, however, more correctly state it to be a form of adjuration God, who is exalted above all heavens, cannot, indeed, be literally said to lift His hand; but it is no new thing for Him to borrow modes of expression taken from men’s common habits and customs, especially when He suddenly rises again to sublimity, after having appeared for a while to sink below the level of His greatness. Certainly the words which follow contain in them an oath, “I live for ever;” and hence it is probable ²⁹⁴²⁹⁴     I hardly understand the hypothetical form in which this sentence is put, after what C. has already said on this point on Exodus 6:8 (vol. 1, p. 131,) and on Numbers 14:30 (ante, p. 81.) Perhaps he merely meant that the coincidence of the adjuration with the uplifting of the hand fixed the sense of the latter expression in this place. that the elevation of His hand was expressive of His taking the oath.

God swears by His life in a very different sense from men. Sometimes, indeed, He adopts our common modes of speaking, as when He is said to swear by His soul; but here, “I live,” is tantamount to His swearing by Himself, or by His eternal essence.

41 If I whet my glittering sword. The conditional particle does not leave the matter doubtful, or in suspense, but must be resolved into an adverb of time; as though He had said, As soon as He should take up arms, the destruction of the enemies would be certain; not indeed that God wants arms for the overthrow of His enemies; just as when He adds directly afterwards, “When my hand shall have taken hold of judgment,” He does not mean that it ever is taken away from Him, or escapes Him, but He thus designates its present and manifest operation. ²⁹⁵²⁹⁵     “C’est pour signifier un effet present et manifest, lequel n’estoit point apparu devant;” it is to signify a present and manifest effect, which had appeared before. — Fr. Since, therefore, God, when He spares His enemies, seems, as it were, to have thrown aside His weapons, and to be at rest, having ceased to execute the office of judge, He declares that His arms shall be ready wherewith to destroy His enemies; and again, that then He will once more take upon Him the judgment which He had seemed to lay aside; in which words He indirectly animadverts upon the foolish security of those who conceive that His power is annihilated, unless He openly exerts it, and that the judgment which He postpones is altogether extinct.

42 I will make my arrows drunk with blood. In these words He describes a horrible massacre, as though He had said, There shall be no end to my vengeance, until the earth shall be full of blood and corpses. Elsewhere ²⁹⁶²⁹⁶     Jeremiah 46:10. also, God’s sword is said to be “drunk with blood,” as here His arrows, when His wrath proceeds to inflict great acts of carnage; and in the same sense it is here said to “devour flesh.”

The second מדם, midam, some render, “on account of the blood;” and I admit that מ, mem, is sometimes the causalparticle. They understand it, then, that this would be the just recompense of their cruelty, when the wicked, who had slain the Israelites, or led them away captive, should be cut off by God. But I do not see why the same word should be expounded in two different senses; and I have no doubt but that it is a repetition of the same thing, that God will make His “arrows drunk with blood;” ²⁹⁷²⁹⁷     Addition in Fr., “pour confermer le propos avee plus grand vehemence;” to confirm the point in question with greater vehemence. but He says, “the blood both of the slain and of the captives,” since, when an army is put to the sword, some fall in the battle itself, whilst others, maimed and wounded, make an effort to escape.

The conclusion of the verse is twisted into various senses; some expound the word “head” by change of number, “heads,” as though it were said, “I will cut off the heads of the enemies;” it would, however, be more plausible to apply it metaphorically to the leaders. But others translate it more correctly, “the beginning,” not, indeed, with reference to time, but as though it were said, the flower, or best of the multitude, according to the common phrase, “from the first to the last.” My interpretation of “the revenges of the enemy” is, not those which God will inflict upon His enemies, but such as are capital, or deadly, as though He had said that He would deal as an enemy with the wicked, so that there should be no place for mercy. ²⁹⁸²⁹⁸     מראש פרעות אויב A.V., “From the beginning of revenges upon the enemy.” S.M.,”From the head of revenges of the enemy.” V. and Luther,” Of the bare head of the enemies.’ LXX., “From the head of the chief enemies.” The word ראש is either the head of a body, or the beginning of an event. פרעות comes from a verb signifying to deal out retribution, and has therefore been taken by some to mean revenge, and by others to mean chiefs or rulers, whose office it is to avenge wrongs; there are, however, instances in which פרע is acknowledged to be the hair of the head. — W.

43. Rejoice, O ye nations, with his people. The appositive reading, which some prefer, “Praise him, O nations, His people,” supplying the word “God,” is constrained. For there is no incongruity in the notion that the Gentiles should celebrate the benefits which God has conferred upon His people; at any rate, it is more simple to take it thus, that so conspicuous was the favor of God towards the Israelites, that the knowledge and favor of it should diffuse itself far and wide, and be renowned even among the Gentiles. For Scripture thus magnifies some of the more memorable exertions of God’s power, especially when reference is made to the redemption of the elect people, and commands His praise to be proclaimed among the nations, since it would be by no means fitting that it should be confined within the narrow limits of Judea. A question, however, occurs, because Paul seems to quote this passage differently; for he says, “Rejoice, ye Gentiles, with his people,” (Romans 15:10;) and undoubtedly the word נקם, nakam, which Moses uses, also signifies to rejoice. ²⁹⁹²⁹⁹     It would scarcely be conceded now that נקם ever means to rejoice. — W If we admit that Paul took this sentence from Moses, the same Spirit, who spoke both by Moses and Paul, is the best interpreter of His own words; nor will it be inconsistent that the Gentiles should rejoice at the felicity of God’s people. But it may have been the case that Paul did not take this testimony from any particular place, but from the general teaching of Scripture. At any rate, the dignity of the people is celebrated on the ground that God esteems their blood precious, and will deem their persecutors His own adversaries.

The word כפר, capbar, at the end of the verse, some render to expiate, others, to be propitious, which is the rendering I have preferred, although I do not reject the former meaning. The verb כפר, caphar, signifies that an expiation is made with sacrifice to appease God; and it is probable that Moses alludes to the legal mode of reconciliation; nevertheless, in my judgment, he means that God will restore His land and people to His favor.

Deuteronomy 32:44. And Moses came and spake. It is not without reason that Moses again records that he repeated this Song before the people; because it thence appears how far from all ambition he was, in that he did not fear, at the very close of his life, to irritate all their minds, so as to render the memory of his name hateful; and besides, his authority was sanctioned by the silence and submissiveness of the people, when they suffered themselves to be thus severely dealt with. For, such was their general refractoriness, that they never would have listened to him, had not the secret inspiration of the Spirit interposed to subdue them.

He associates with himself Joshua, whom he undoubtedly desired to furnish with equal authority, and, what is worthy of observation, he bids them be attentive to the threatenings and reprehensions, in order to obtain reverence for the law. For we often see that bare doctrine is cold and nerveless, unless the sluggishness, which as it were stifles men’s minds, is sharply stimulated; lest, then, the teaching of the Law should be despised or forgotten, or, from being but languidly received, should gradually be obliterated from their minds, he as it were spurs them up by the vehemence of this Song, and commands that their posterity should be instructed in it, in order that their attention may be aroused by its menaces. In the next verse (47) he recommends to them zeal in the observance of the Law on the score of its profitableness; for translators render it improperly, as it seems to me, “Lest it should be an empty word to you,” or, “It is not an empty word, such as you should despise.” Jerome’s translation is better — “The precepts are not given you in vain;” for Moses simply intimates that the Law was not given in vain, so as to end in fruitlessness; and consequently they were to beware lest they should frustrate God’s purpose, who desired to do them good. רק, rek, therefore, is used as the converse of “fruitful,” as more clearly appears from the confirmation immediately added, that they “might prolong their days in the promised land.” The Law, then, is said not to be vain, because it is fruitful unto salvation. In what way it is also deadly, and has no inherent efficacy, I have already shown. ³⁰⁰³⁰⁰     See especially, “On the use of the Law,” vol. 3. 196. It is indeed true that the Law, as being the sure rule of righteousness, does not deceptively promise salvation to men; but, since there is no one who actually performs what God requires, through the accidental guilt of men, life is turned into death; but, when all are plunged beneath the curse, a new remedy supervenes, and by God’s gratuitous pardon they are so reconciled to Him, as that their obedience, such as it is, becomes acceptable.

48. And the Lord spake unto Moses. We infer that this is not recorded in its regular order, because it is certain that Moses was warned of his approaching death before the Song was composed; and this the second passage, which I have here appended, expressly confirms; for he says that, before he substituted Joshua for himself, the place was pointed out to him in which he was to die. It is, however, by no means unusual for the order of narration to be inverted.

We may here perceive a singular specimen of faith and obedience. All naturally fly from death, so that no one hastens towards it of his own accord. He would never, therefore, have voluntarily entered the tomb, unless relying on the hope of a better life. We have already seen a similar instance in the case of Aaron: although the resurrection was not then so clearly revealed as it now is by the Gospel, nor had Christ appeared, who is the first-fruits of them that rise again. Wherefore, though our carnal sense may be averse from death, let our faith prevail to overcome all its terrors: even as Paul teaches that God’s children, although they desire not “to be unclothed,” still long to be “clothed upon, that mortality may be swallowed up of life.” (2 Corinthians 5:4.) This, however, was remarkable obedience, to prepare himself no less willingly for death than as if he had been invited to some joyful banquet. Thus it is plain that these holy men had so consecrated themselves to God, that they were ready to live or to die, according to His pleasure.

Mount Abarim seems to have obtained its name from its angles or sides, because it was divided ³⁰¹³⁰¹     It seems that Abarim is the general name of a range of mountains; and as Moses is said in one text to die in Mount Nebo, and in the present, (viz, Deuteronomy 34:1,) on the top of Pisgah, we must infer that Nebo was a mountain in the range of Abarim, and that Pisgah was the most elevated and commanding peak of that mountain.” — Illustr. Com.
   Abarim, from עבר gnabar, to pass over; translated by Taylor vada, transitus, latera. into many hills; as it is called also Nebo in this place, and elsewhere by divers other names. Others think it is named from a passage; but the other opinion is more probable, since it is called in the plural number Abarim, that is, heights, or summits, or interstices, which were situated on opposite heights.

Although we shall presently see that there was another reason why God desired to withdraw His servant from the sight of men, still we must take notice of the consolation, which is here referred to, that the pain of his death was alleviated by the permission to behold the land of Canaan. For this reason he is commanded to get up into the top of the mountain; for, although he would have been satisfied with the mere promise of God, even had he been deprived of this blessing, still it had no slight additional effect in enabling him more cheerfully to leave the people on the threshold of their inheritance. For faith does not altogether deprive God’s children of human feelings; but our heavenly Father in His indulgence has compassion on their infirmity. Thus, as it was a cause of sorrow to Moses to be withheld from entering the land, he was supported by a seasonable remedy, that he might not be hindered in his course by this impediment.

51. Because ye trespassed against me. We perceive from his punishment how necessary to Moses was such a token of favor. ³⁰²³⁰²     “Que nous avons veu;” as we have seen. — Fr. For death in itself would not have been so bitter, but the cause, which is again alleged, grievously wounded the mind of the holy man, in that he saw himself to be excluded in God’s just vengeance from the common inheritance on account of his own guilt, which is more afflictive to the pious than a hundred, nay, innumerable deaths. Hence those mournful complaints of David and Hezekiah, and others elsewhere, when their life is taken from them by all angry God:

“the grave cannot praise thee, death cannot celebrate thee: they that go down into the pit cannot hope for thy truth.” (Isaiah 38:18; Psalm 6:5; Psalm 115:17.)

Surely it was not so formidable a thing for them to die, but that they would have calmly and cheerfully departed from the world when their time came; but what they deprecated was the awful judgment of God, at the thoughts of which they were alarmed. The same grief might have overwhelmed the mind of Moses, had it not been alleviated.

But since none, however eminent, have been altogether exempt from temporal punishments, let us learn to bear them patiently. God did not spare Moses; what wonder if our condition is no better than his? Moreover, in the opinion of men it was a trifling offense, for the sake of which he was so severely chastised; for, carried away by indignation, he had been so irritated against the people that he had attributed less power to God that was due to Him. Now, those errors, into which we fall through thoughtless impetuosity, are more easily pardoned; but hence it is manifest; how precious to God is His glory, when He does not suffer it to be obscured with impunity even by inadvertence. At the same time, also, we are taught that nothing is more irrational than to assume to ourselves the judgment respecting sins, and to weigh them in our own balance, when God is their only legitimate assessor.

But, although He declares that Moses and Aaron revolted, and were rebellious “to His mouth,” ³⁰³³⁰³     Numbers 27:11. “Against my commandment.” — A. V. still, lest it should be thought that they studiously refused credence to God’s word, a kind of qualification is added, viz., that they did not sanctify God in the midst, or before the eyes, of the children of Israel. Hence it. is plain that they were only condemned for the excessive violence of their passion, whereby they did not uphold God’s glory before the people with sufficient energy.

As to the rest, it may be looked for under Numbers 20.