Numbers 33-34

Address His Countrymen, and in a New Tone. Heretofore his functions had been chiefly threatening; from this point, after the evil had got to its worst in the overthrow of Jerusalem, the consolatory element preponderates.

Sinai.

These are the journeys of the children of Israel--This chapter may be said to form the winding up of the history of the travels of the Israelites through the wilderness; for the three following chapters relate to matters connected with the occupation and division of the promised land. As several apparent discrepancies will be discovered on comparing the records here given of the journeyings from Sinai with the detailed accounts of the events narrated in the Book of Exodus and the occasional notices of places that are found in that of Deuteronomy, it is probable that this itinerary comprises a list of only the most important stations in their journeys--those where they formed prolonged encampments, and whence they dispersed their flocks and herds to pasture on the adjacent plains till the surrounding herbage was exhausted. The catalogue extends from their departure out of Egypt to their arrival on the plains of Moab. went forth ... with their armies--that is, a vast multitude marshalled in separate companies, but regular order.

to the children of thy people--whom he had been forbidden to address from Eze 24:26, 27, till Jerusalem was overthrown, and the "escaped" came with tidings of the judgment being completed. So now, in Eze 33:21, the tidings of the fact having arrived, he opens his heretofore closed lips to the Jews. In the interval he had prophesied as to foreign nations. The former part of the chapter, at Eze 33:2-20, seems to have been imparted to Ezekiel on the evening previous (Eze 33:22), being a preparation for the latter part (Eze 33:23-33) imparted after the tidings had come. This accounts for the first part standing without intimation of the date, which was properly reserved for the latter part, to which the former was the anticipatory introduction [Fairbairn]. watchman--Eze 33:1-9 exhibit Ezekiel's office as a spiritual watchman; so in Eze 3:16-21; only here the duties of the earthly watchman (compare 2Sa 18:24, 25; 2Ki 9:17) are detailed first, and then the application is made to the spiritual watchman's duty (compare Isa 21:6-10; Ho 9:8; Hab 2:1). "A man of their coasts" is a man specially chosen for the office out of their whole number. So Jud 18:2, "five men from their coasts"; also the Hebrew of Ge 47:2; implying the care needed in the choice of the watchman, the spiritual as well as the temporal (Ac 1:21, 22, 24-26; 1Ti 5:22).

Moses wrote their goings out according to their journeys by the commandment of the Lord--The wisdom of this divine order is seen in the importance of the end to which it was subservient--namely, partly to establish the truth of the history, partly to preserve a memorial of God's marvellous interpositions on behalf of Israel, and partly to confirm their faith in the prospect of the difficult enterprise on which they were entering, the invasion of Canaan.

the sword--invaders. An appropriate illustration at the time of the invasion of Judea by Nebuchadnezzar.

Rameses--generally identified with Heroopoils, now the modern Abu-Keisheid (see on Ex 12:37), which was probably the capital of Goshen, and, by direction of Moses, the place of general rendezvous previous to their departure.

blood ... upon his own head--metaphor from sacrificial victims, on the heads of which they used to lay their hands, praying that their guilt should be upon the victims.

upon their gods--used either according to Scripture phraseology to denote their rulers (the first-born of the king and his princes) or the idolatrous objects of Egyptian worship.

pitched in Succoth--that is, "booths"--a place of no note except as a temporary halting place, at Birketel-Hadji, the Pilgrim's Pool [Calmet].

his iniquity--his negligence in not maintaining constant watchfulness, as they who are in warfare ought to do. The thing signified here appears from under the image.

Etham--edge, or border of all that part of Arabia-Petræa which lay contiguous to Egypt and was known by the general name of Shur.

I have set thee a watchman--application of the image. Ezekiel's appointment to be a watchman spiritually is far more solemn, as it is derived from God, not from the people.

Pi-hahiroth, Baal-zephon ... Migdol--(See on Ex 14:2).

thou shalt surely die--by a violent death, the earnest of everlasting death; the qualification being supposed, "if thou dost not repent."

Marah--thought to be Ain Howarah, both from its position and the time (three days) it would take them with their children and flocks to march from the water of Ayun Musa to that spot.

Blood had by this time been shed (Eze 33:21), but Ezekiel was clear.

Elim--supposed to be Wady Ghurundel (see on Ex 15:27).

be upon us--that is, their guilt remain on us. pine away in them--if we suffer the penalty threatened for them in Eze 24:23, according to the law (Le 26:39). how should we ... live?--as Thou dost promise in Eze 33:5 (compare Eze 37:11; Isa 49:14).

encamped by the Red Sea--The road from Wady Ghurundel leads into the interior, in consequence of a high continuous ridge which excludes all view of the sea. At the mouth of Wady-et-Tayibeh, after about three days' march, it opens again on a plain along the margin of the Red Sea. The minute accuracy of the Scripture narrative, in corresponding so exactly with the geographical features of this region, is remarkably shown in describing the Israelites as proceeding by the only practicable route that could be taken. This plain, where they encamped, was the Desert of Sin (see on Ex 16:1). 12-14. Dophkah ... Alush ... Rephidim--These three stations, in the great valleys of El Sheikh and Feiran, would be equivalent to four days' journey for such a host. Rephidim (Ex 17:6) was in Horeb, the burnt region--a generic name for a hot, mountainous country. [See on Ex 17:1.]

To meet the Jews' cry of despair in Eze 33:10, Ezekiel here cheers them by the assurance that God has no pleasure in their death, but that they should repent and live (2Pe 3:9). A yearning tenderness manifests itself here, notwithstanding all their past sins; yet with it a holiness that abates nothing of its demands for the honor of God's authority. God's righteousness is vindicated as in Eze 3:18-21 and Eze 18:1-32, by the statement that each should be treated with the closest adaptation of God's justice to his particular case.

not fall ... in the day that he turneth--(2Ch 7:14; see Eze 3:20; 18:24).

give again that he had robbed--(Lu 19:8). statutes of life--in the obeying of which life is promised (Le 18:5). If the law has failed to give life to man, it has not been the fault of the law, but of man's sinful inability to keep it (Ro 7:10, 12; Ga 3:21). It becomes life-giving through Christ's righteous obedience to it (2Co 3:6).

wilderness of Sinai--the Wady Er-Raheh.

16-37. Kibroth-Hattaavah ("the graves of lust," see on Nu 11:34)--The route, on breaking up the encampment at Sinai, led down Wady Sheikh; then crossing Jebel-et-Tih, which intersected the peninsula, they descended into Wady Zalaka, pitching successively at two brief, though memorable, stations (De 9:22); then they encamped at Hazeroth ("unwalled villages"), supposed to be at Ain-Hadera (see on Nu 11:35). Kadesh, or Kadesh-barnea, is supposed to be the great valley of the Ghor, and the city Kadesh to have been situated on the border of this valley [Burckhardt; Robinson]. But as there are no less than eighteen stations inserted between Hazeroth and Kadesh, and only eleven days were spent in performing that journey (De 1:2), it is evident that the intermediate stations here recorded belong to another and totally different visit to Kadesh. The first was when they left Sinai in the second month (Nu 1:11; 13:20), and were in Kadesh in August (De 1:45), and "abode many days" in it. Then, murmuring at the report of the spies, they were commanded to return into the desert "by the way of the Red Sea." The arrival at Kadesh, mentioned in this catalogue, corresponds to the second sojourn at that place, being the first month, or April (Nu 20:1). Between the two visits there intervened a period of thirty-eight years, during which they wandered hither and thither through all the region of El-Tih ("wanderings"), often returning to the same spots as the pastoral necessities of their flocks required; and there is the strongest reason for believing that the stations named between Hazeroth (Nu 33:8) and Kadesh (Nu 33:36) belong to the long interval of wandering. No certainty has yet been attained in ascertaining the locale of many of these stations. There must have been more than are recorded; for it is probable that those only are noted where they remained some time, where the tabernacle was pitched, and where Moses and the elders encamped, the people being scattered for pasture in various directions. From Ezion-geber, for instance, which stood at the head of the gulf of Akaba, to Kadesh, could not be much less than the whole length of the great valley of the Ghor, a distance of not less than a hundred miles, whatever might be the exact situation of Kadesh; and, of course, there must have been several intervening stations, though none are mentioned. The incidents and stages of the rest of the journey to the plains of Moab are sufficiently explicit from the preceding chapters.

The way of the Lord--The Lord's way of dealing in His moral government.

Rithmah ("the place of the broom")--a station possibly in some wady extending westward of the Ghor.

Rimmon-parez, or Rimmon--a city of Judah and Simeon (Jos 15:32); Libnah, so called from its white poplars (Jos 10:29), or, as some think, a white hill between Kadesh and Gaza (Jos 10:29); Rissah (El-arish); mount Shapher (Cassius); Moseroth, adjacent to mount Hor, in Wady Mousa. Ezion-geber, near Akaba, a seaport on the western shore of the Elanitic gulf; Wilderness of Zin, on the east side of the peninsula of Sinai; Punon, in the rocky ravines of mount Hor and famous for the mines and quarries in its vicinity as well as for its fruit trees, now Tafyle, on the border of Edom; Abarim, a ridge of rugged hills northwest of the Arnon--the part called Nebo was one of its highest peaks--opposite Jericho. (See on De 10:6). 50-53. ye shall drive out all the inhabitants of the land from before you--not, however, by expulsion, but extermination (De 7:1). and destroy all their pictures--obelisks for idolatrous worship (see on Le 26:1). and destroy all their molten images, and quite pluck down all their high places--by metonymy for all their groves and altars, and materials of worship on the tops of hills.

twelfth year ... tenth month--a year and a half after the capture of the city (Jer 39:2; 52:5, 6), in the eleventh year and fourth month. The one who escaped (as foretold, Eze 24:26) may have been so long on the road through fear of entering the enemy's country [Henderson]; or, the singular is used for the plural in a collective sense, "the escaped remnant." Compare similar phrases, "the escaped of Moab," Isa 15:9; "He that escapeth of them," Am 9:1. Naturally the reopening of the prophet's mouth for consolation would be deferred till the number of the escaped remnant was complete: the removal of such a large number would easily have occupied seventeen or eighteen months.

in the evening--(see on Eze 33:2). Thus the capture of Jerusalem was known to Ezekiel by revelation before the messenger came. my mouth ... no more dumb--that is, to my countrymen; as foretold (Eze 24:27), He spake (Eze 33:2-20) in the evening before the tidings came.

they that inhabit ... wastes of ... Israel--marking the blindness of the fraction of Jews under Gedaliah who, though dwelling amidst regions laid waste by the foe, still cherished hopes of deliverance, and this without repentance. Abraham was one ... but we are many--If God gave the land for an inheritance to Abraham, who was but one (Isa 51:2), much more it is given to us, who, though reduced, are still many. If he, with 318 servants, was able to defend himself amid so many foes, much more shall we, so much more numerous, retain our own. The grant of the land was not for his sole use, but for his numerous posterity. inherited the land--not actually possessed it (Ac 7:5), but had the right of dwelling and pasturing his flocks in it [Grotius]. The Jews boasted similarly of their Abrahamic descent in Mt 3:9 and Joh 8:39.

eat with the blood--in opposition to the law (Le 19:26; compare Ge 9:4). They did so as an idolatrous rite.

Ye stand upon your sword--Your dependence is, not on right and equity, but on force and arms. every one--Scarcely anyone refrains from adultery.

shall fall by the sword--The very object of their confidence would be the instrument of their destruction. Thinking to "stand" by it, by it they shall "fall." Just retribution! Some fell by the sword of Ishmael; others by the Chaldeans in revenge for the murder of Gedaliah (Jer 40:1-44:30). caves--(Jud 6:2; 1Sa 13:6). In the hilly parts of Judea there were caves almost inaccessible, as having only crooked and extremely narrow paths of ascent, with rock in front stretching down into the valleys beneath perpendicularly [Josephus, Wars of the Jews, 1.16.4].

most desolate--(Jer 4:27; 12:11). none ... pass through--from fear of wild beasts and pestilence [Grotius].

Not only the remnant in Judea, but those at the Chebar, though less flagrantly, betrayed the same unbelieving spirit. talking against thee--Though going to the prophet to hear the word of the Lord, they criticised, in an unfriendly spirit, his peculiarities of manner and his enigmatical style (Eze 20:49); making these the excuse for their impenitence. Their talking was not directly "against" Ezekiel, for they professed to like his ministrations; but God's word speaks of things as they really are, not as they appear. by the walls--in the public haunts. In the East groups assemble under the walls of their houses in winter for conversation. in the doors--privately. what is the word--Their motive was curiosity, seeking pastime and gratification of the ear (2Ti 4:3); not reformation of the heart. Compare Johanan's consultation of Jeremiah, to hear the word of the Lord without desiring to do it (Jer 42:1-43:13).

as the people cometh--that is, in crowds, as disciples flock to their teacher. sit before thee--on lower seats at thy feet, according to the Jewish custom of pupils (De 33:3; 2Ki 4:38; Lu 10:39; Ac 22:3). as my people--though they are not. hear ... not do--(Mt 13:20, 21; Jas 1:23, 24). they show much love--literally, "make love," that is, act the part of lovers. Profess love to the Lord (Mt 7:21). Gesenius translates, according to Arabic idiom, "They do the delights of God," that is, all that is agreeable to God. Vulgate translates, "They turn thy words into a song of their mouths." heart goeth after ... covetousness--the grand rival to the love of God; therefore called "idolatry," and therefore associated with impure carnal love, as both alike transfer the heart's affection from the Creator to the creature (Mt 13:22; Eph 5:5; 1Ti 6:10).

very lovely song--literally, a "song of loves": a lover's song. They praise thy eloquence, but care not for the subject of it as a real and personal thing; just as many do in the modern church [Jerome]. play well on an instrument--Hebrew singers accompanied the "voice" with the harp.

when this cometh to pass--when My predictions are verified. lo, it will come--rather, "lo it is come" (see Eze 33:22). know--experimentally, and to their cost.

ye shall divide the land by lot--The particular locality of each tribe was to be determined in this manner while a line was to be used in measuring the proportion (Jos 18:10; Ps 16:5, 6).

But if ye will not drive out the inhabitants of the land from before you--No associations were to be formed with the inhabitants; otherwise, "if ye let remain, they will be pricks in your eyes, and thorns in your sides"--that is, they would prove troublesome and dangerous neighbors, enticing to idolatry, and consequently depriving you of the divine favor and blessing. The neglect of the counsel against union with the idolatrous inhabitants became fatal to them. This earnest admonition given to the Israelites in their peculiar circumstances conveys a salutary lesson to us to allow no lurking habits of sin to remain in us. That spiritual enemy must be eradicated from our nature; otherwise it will be ruinous to our present peace and future salvation.

Good Shepherd. Having in the thirty-third chapter laid down repentance as the necessary preliminary to happier times for the people, He now promises the removal of the false shepherds as preparatory to the raising up of the Good Shepherd.

Jer 23:1 and Zec 11:17 similarly make the removal of the false shepherds the preliminary to the interposition of Messiah the Good Shepherd in behalf of His people Israel. The "shepherds" are not prophets or priests, but rulers who sought in their government their own selfish ends, not the good of the people ruled. The term was appropriate, as David, the first king and the type of the true David (Eze 34:23, 24), was taken from being a shepherd (2Sa 5:2; Ps 78:70, 71); and the office, like that of a shepherd for his flock, is to guard and provide for his people. The choice of a shepherd for the first king was therefore designed to suggest this thought, just as Jesus' selection of fishermen for apostles was designed to remind them of their spiritual office of catching men (compare Isa 44:28; Jer 2:8; 3:15; 10:21; 23:1, 2).

this is the ... land of Canaan--The details given in this chapter mark the general boundary of the inheritance of Israel west of the Jordan. The Israelites never actually possessed all the territory comprised within these boundaries, even when it was most extended by the conquests of David and Solomon. 3-5. your south quarter--The line which bounded it on the south is the most difficult to trace. According to the best biblical geographers, the leading points here defined are as follows: The southwest angle of the southern boundary should be where the wilderness of Zin touches the border of Edom, so that the southern boundary should extend eastward from the extremity of the Dead Sea, wind around the precipitous ridge of Akrabbim ("scorpions"), thought to be the high and difficult Pass of Safeh, which crosses the stream that flows from the south into the Jordan--that is, the great valley of the Arabah, reaching from the Dead to the Red Sea.

fat--or, by differently pointing the Hebrew, "milk" [Septuagint]. Thus the repetition "fat" and "fed" is avoided: also the eating of "fat" would not probably be put before the "killing" of the sheep. The eating of sheep's or goats' milk as food (De 32:14; Pr 27:27) was unobjectionable, had not these shepherds milked them too often, and that without duly "feeding" them [Bochart], (Isa 56:11). The rulers levied exorbitant tributes. kill ... fed--kill the rich by false accusation so as to get possession of their property. feed not ... flock--take no care of the people (Joh 10:12).

The diseased--rather, those weak from the effects of "disease," as "strengthened" (that is, with due nourishment) requires [Grotius]. broken--that is, fractures from wounds inflicted by the wolf. brought again ... driven away--(Ex 23:4). Those "driven away" by the enemy into foreign lands through God's judgments are meant (Jer 23:3). A spiritual reformation of the state by the rulers would have turned away God's wrath, and "brought again" the exiles. The rulers are censured as chiefly guilty (though the people, too, were guilty), because they, who ought to have been foremost in checking the evil, promoted it. neither ... sought ... lost--Contrast the Good Shepherd's love (Lu 15:4). with force ... ruled--(Ex 1:13, 14). With an Egyptian bondage. The very thing forbidden by the law they did (Le 25:43; compare 1Pe 5:3).

scattered, because ... no shepherd--that is, none worthy of the name, though there were some called shepherds (1Ki 22:17; Mt 9:36). Compare Mt 26:31, where the sheep were scattered when the true Shepherd was smitten. God calls them "My sheep"; for they were not, as the shepherds treated them, their patrimony whereby to "feed themselves." meat to all ... beasts--They became a prey to the Syrians, Ammon, Moab, and Assyria.

river of Egypt--the ancient brook Sihor, the Rhinocolura of the Greeks, a little to the south of El-Arish, where this wady gently descends towards the Mediterranean (Jos 13:3).

every high hill--the scene of their idolatries sanctioned by the rulers. search ... seek--rather, "seek ... search." The former is the part of the superior rulers to inquire after: to search out is the duty of the subordinate rulers [Junius].

the western border--There is no uncertainty about this boundary, as it is universally allowed to be the Mediterranean, which is called "the great sea" in comparison with the small inland seas or lakes known to the Hebrews. 7-9. north border--The principal difficulty in understanding the description here arises from what our translators have called mount Hor. The Hebrew words, however, Hor-ha-Hor, properly signify "the mountain of the mountain," or "the high double mountain," which, from the situation, can mean nothing else than the mountain Amana (So 4:8), a member of the great Lebanon range (Jos 13:5).

entrance of Hamath--The northern plain between those mountain ranges, now the valley of Balbeck (see on Nu 13:21). Zedad--identified as the present Sudud (Eze 47:15).

Ziphron--("sweet odor"). Hazar-enan--("village of fountains"); but the places are unknown. "An imaginary line from mount Cassius, on the coast along the northern base of Lebanon to the entering into the Bekaa (Valley of Lebanon) at the Kamosa Hermel," must be regarded as the frontier that is meant [Van De Velde]. 10-12. east border--This is very clearly defined. Shepham and Riblah, which were in the valley of Lebanon, are mentioned as the boundary line, which commenced a little higher than the sources of the Jordan. Ain is supposed to be the source of that river; and thence the eastern boundary extended along the Jordan, the sea of Chinnereth (Lake of Tiberias), the Jordan; and again terminated at the Dead Sea. The line being drawn on the east of the river and the seas included those waters within the territory of the western tribes. 13-15. The two tribes and the half-tribe have received their inheritance on this side Jordan--The conquered territories of Sihon and Og, lying between the Arnon and mount Hermon, were allotted to them--that of Reuben in the most southerly part, Gad north of it, and the half Manasseh in the northernmost portion. 16-29. names of the men ... which shall divide the land--This appointment by the Lord before the Jordan tended not only to animate the Israelites faith in the certainty of the conquest, but to prevent all subsequent dispute and discontent, which might have been dangerous in presence of the natives. The nominees were ten princes for the nine and a half tribes, one of them being selected from the western section of Manasseh, and all subordinate to the great military and ecclesiastical chiefs, Joshua and Eleazar. The names are mentioned in the exact order in which the tribes obtained possession of the land, and according to brotherly connection.

I will require my flock--(Heb 13:17), rather, "I require," &c., for God already had begun to do so, punishing Zedekiah and the other princes severely (Jer 52:10).

I ... will ... search--doing that which the so-called shepherds had failed to do, I being the rightful owner of the flock.

in the day that he is among--in the midst of (Hebrew) His sheep that had been scattered. Referring to Messiah's second advent, when He shall be "the glory in the midst of Israel" (Zec 2:5). in the cloudy ... day--the day of the nation's calamity (Joe 2:2).

And I will bring them out from the people, &c.--(Eze 28:25; 36:24; 37:21, 22; Isa 65:9, 10; Jer 23:3).

good pasture--(Ps 23:2). high mountains of Israel--In Eze 17:23; 20:40, the phrase is "the mountain of the height of Israel" in the singular number. The reason for the difference is: there Ezekiel spoke of the central seat of the kingdom, Mount Zion, where the people met for the worship of Jehovah; here he speaks of the kingdom of Israel at large, all the parts of which are regarded as possessing a moral elevation.

In contrast to the unfaithful shepherds (Eze 34:4). The several duties neglected by them I will faithfully discharge. fat ... strong--that is, those rendered wanton by prosperity (De 32:15; Jer 5:28), who use their strength to oppress the weak. Compare Eze 34:20, "the fat cattle" (Isa 10:16). The image is from fat cattle that wax refractory. with judgment--that is, justice and equity, as contrasted with the "force" and "cruelty" with which the unfaithful shepherds ruled the flock (Eze 34:4).

you, ... my flock--passing from the rulers to the people. cattle and cattle--rather, "sheep and sheep"; Margin, "small cattle," or "flocks of lambs and kids," that is, I judge between one class of citizens and another, so as to award what is right to each. He then defines the class about to be punitively "judged," namely, "the rams and he-goats," or "great he-goats" (compare Isa 14:9, Margin; Zec 10:3; Mt 25:32, 33). They answer to "the fat and strong," as opposed to the "sick" (Eze 34:16). The rich and ungodly of the people are meant, who imitated the bad rulers in oppressing their poorer brethren, as if it enhanced their own joys to trample on others' rights (Eze 34:18).

Not content with appropriating to their own use the goods of others, they from mere wantonness spoiled what they did not use, so as to be of no use to the owners. deep waters--that is, "limpid," as deep waters are generally clear. Grotius explains the image as referring to the usuries with which the rich ground the poor (Eze 22:12; Isa 24:2).

they eat--scantily. they drink--sorrowfully.

fat ... lean--the rich oppressors ... the humble poor.

scattered them abroad--down to the time of the carrying away to Babylon [Grotius].

After the restoration from Babylon, the Jews were delivered in some degree from the oppression, not only of foreigners, but also of their own great people (Ne 5:1-19). The full and final fulfilment of this prophecy is future.

set up--that is, raise up by divine appointment; alluding to the declaration of God to David, "I will set up thy seed after thee" (2Sa 7:12); and, "Yet have I set My king on My holy hill of Zion" (Ps 2:6; compare Ac 2:30; 13:23). one shepherd--literally, "a Shepherd, one": singularly and pre-eminently one: the only one of His kind, to whom none is comparable (So 5:10). The Lord Jesus refers to this prophecy (Joh 10:14), "I am THE Good Shepherd." Also "one" as uniting in one the heretofore divided kingdoms of Israel and Judah, and also "gathering together in one all things in Christ, both which are in heaven and on earth" (Eph 1:10); thus healing worse breaches than that between Israel and Judah (Col 1:20). "God by Him reconciling all things unto Himself, whether things in earth or in heaven." David--the antitypical David, Messiah, of the seed of David, which no other king after the captivity was: who was fully, what David was only in a degree, "the man after God's own heart." Also, David means beloved: Messiah was truly God's beloved Son (Isa 42:1; Mt 3:17). Shepherd means King, rather than religious instructor; in this pre-eminently He was the true David, who was the Shepherd King (Lu 1:32, 33). Messiah is called "David" in Isa 55:3, 4; Jer 30:9; Ho 3:5.

my servant--implying fitness for ruling in the name of God, not pursuing a self-chosen course, as other kings, but acting as the faithful administrator of the will of God; Messiah realized fully this character (Ps 40:7, 8; Isa 42:1; 49:3, 6; 53:11; Php 2:7), which David typically and partially represented (Ac 13:36); so He is the fittest person to wield the world scepter, abused by all the world kings (Da 2:34, 35, 44, 45).

covenant of peace ... evil beasts ... to cease ... dwell safely--The original promise of the law (Le 26:6) shall be realized for the first time fully under Messiah (Isa 11:6-9; 35:9; Ho 2:18).

them and the places round about my hill--The Jews, and Zion, God's hill (Ps 2:6), are to be sources of blessing, not merely to themselves, but to the surrounding heathen (Isa 19:24; 56:6, 7; 60:3; Mic 5:7; Zec 8:13). The literal fulfilment is, however, the primary one, though the spiritual also is designed. In correspondence with the settled reign of righteousness internally, all is to be prosperity externally, fertilizing showers (according to the promise of the ancient covenant, Le 26:4; Ps 68:9; Mal 3:10), and productive trees and lands (Eze 34:27). Thus shall they realize the image of Eze 34:14; namely, a flock richly pastured by God Himself.

served themselves of them--availed themselves of their services, as if the Jews were their slaves (Jer 22:13; 25:14; compare Ge 15:13; Ex 1:14).

dwell safely--(Jer 23:6).

plant of renown--Messiah, the "Rod" and "Branch" (Isa 11:1), the "righteous Branch" (Jer 23:5), who shall obtain for them "renown." Fairbairn less probably translates, "A plantation for a name," that is, a flourishing condition, represented as a garden (alluding to Eden, Ge 2:8-11, with its various trees, good for food and pleasant to the sight), the planting of the Lord (Isa 60:21; 61:3), and an object of "renown" among the heathen.

ye my flock ... are men--not merely an explanation of the image, as Jerome represents. But as God had promised many things which mere "men" could not expect to realize, He shows that it is not from man's might their realization is to be looked for, but from God, who would perform them for His covenant-people, "His flock" [Rosenmuller]. When we realize most our weakness and God's power and faithfulness to His covenant, we are in the fittest state for receiving His blessings.

This is a brief review of the travels of the children of Israel through the wilderness. It is a memorable history. In their travels towards Canaan they were continually on the remove. Such is our state in this world; we have here no continuing city, and all our removes in this world are but from one part a desert to another. They were led to and fro, forward and backward, yet were all the while under the direction of the pillar of cloud and fire. God led them about, yet led them the right way. The way God takes in bringing his people to himself is always the best way, though it does not always seem to us the nearest way. Former events are mentioned. Thus we ought to keep in mind the providences of God concerning us and families, us and our land, and the many instances of that Divine care which has led us, and fed us, and kept us all our days hitherto. Few periods of our lives can be thought upon, without reminding us of the Lord's goodness, and our own ingratitude and disobedience: his kindness leaves us without excuse for our sins. We could not wish to travel over again the stages we have passed, unless we could hope, by the grace of God, to shun the sins we then committed, and to embrace such opportunities of doing good as we have let slip. Soon will our wanderings end, and our eternal state be fixed beyond recall; how important then is the present moment! Happy are those whom the Lord now guides with his counsel, and will at length receive to his glory. To this happiness the gospel calls us. Behold now is the accepted time, now is the day of salvation. Let sinners seize the opportunity, and flee for refuge to the hope set before them. Let us redeem our time, to glorify God and serve our generation; and he will carry us safely through all, to his eternal kingdom.

Now that they were to pass over Jordan, they were entering again into temptation to follow idols; and they are threatened that, if they spared either the idols or the idolaters, their sin would certainly be their punishment. They would foster vipers in their own bosoms. The remnant of the Canaanites, if they made any peace with them, though but for a time, would be pricks in their eyes, and thorns in their sides. We must expect trouble and affliction from whatever sin we indulge; that which we are willing should tempt us, will vex us. It was intended that the Canaanites should be put out of the land; but if the Israelites learned their wicked ways, they also would be put out. Let us hear this and fear. If we do not drive out sin, sin will drive us out. If we are not the death of our lusts, our lusts will be the death of our souls.

Canaan was of small extent; as it is here bounded, it is but about 160 miles in length, and about 50 in breadth; yet this was the country promised to the father of the faithful, and the possession of the seed of Israel. This was that little spot of ground, in which alone, for many ages, God was known. This was the vineyard of the Lord, the garden enclosed; but as it is with gardens and vineyards, the narrowness of the space was made up by the fruitfulness of the soil. Though the earth is the Lord's, and the fulness thereof, yet few know him, and serve him; but those few are happy, because fruitful to God. Also, see how little a share of the world God gives to his own people. Those who have their portion in heaven, have reason to be content with a small pittance of this earth. Yet a little that a righteous man has, having it from the love of God, and with his blessing, is far better and more comfortable than the riches of many wicked. (Nu 34:16-29)

God here appoints men to divide the land to them. So sure must they feel of victory and success while God fought for them, that the persons are named who should be intrusted with the dividing of the land.