1. And the Lord spake unto Moses and unto Aaron. This census had a different object from the former one, which we have just been considering, viz., that an equal distribution of the charges should be made in proportion to the number of the individuals. First, as regarded age, a distinction. must be observed between this tribe and the others; for we

have already seen that all the Israelites above twenty years of age were numbered, because they were then fit to bear arms. But it was not without reason that a more mature age was required in the case of the Levites, so that they should not begin to discharge their ministry before their thirtieth year. For not only is strength and vigour of body requisite for spiritual warfare, but seriousness and gravity also. If they had been admitted in their youth, their levity might have detracted from the reverence due to sacred things, since the young are often led to act intemperately by their fervour and licentiousness. Access to the sanctuary, therefore, was not permitted them till they had grown up to be men; for by their thirtieth year men ought to have become so staid, as that it shall be base and inexcusable for them to give way to the wantonness of youth.

From their fiftieth year they were released from their duties; since sloth and inactivity generally accompany old age. The case is different as to war, because we find many who are vigorous after their fiftieth year. Furthermore, since religion is more precious than all earthly affairs, diligent care was to be taken lest it should fall into disesteem on account of the idleness and somnolency of its ministers.

34. And Moses and Aaron and the chief of the congregation. Another exception is subjoined, viz., that none should be received unless they were free from all defect and blemish; for we have seen elsewhere that those, who were blind and lame, or defective in any part of their body, were excluded from the tabernacle, lest their disfigurement should produce contempt; and also that they might be admonished by this external sign, to preserve themselves more diligently from all spiritual defilement. Therefore, those are said to enter into the sanctuary who are fit to exercise the priesthood; and hence the expression, "for the service," is added.

Inasmuch as the inequality (of their charges) might have been the source of envy, God's authority is asserted at the end of the chapter, where Moses records that he was only acting ministerially, and that he distributed the offices among them according to God's command.

"For the work."-A. V. Ver. 35.

NUMBERS, CHAPTER X.

of the children of Benjamin was filiorum Benjamin erat Abidan filius Abidan the son of Gideoni. Gidoni.

25. And the standard of the camp of the children of Dan set forward, which was the rere-ward of all the camps throughout their hosts: and over his host was Ahiezer the son of Ammishaddai.

26. And over the host of the tribe of the children of Asher was Pagiel the son of Ocran.

27. And over the host of the tribe of the children of Naphtali was Ahira the son of Enan.

28. Thus were the journeyings of the children of Israel, according to their armies, when they set forward.

25. Profectum est insuper vexillum castrorum filiorum Dan, recolligens omnia castra per exercitus suos: et super exercitum ejus erat Ahiezer filius Ammisaddai.

26. Super exercitum tribus filiorum Aser erat Pagiel filius Ochran.

27. Et super exercitum tribus filiorum Nephthali erat Ahira filius Enan.

28. Istæ sunt profectiones filiorum Israel per exercitus suos: ac ita profecti sunt.

11. And it came to pass on the twentieth day. Moses records that after leaving Mount Sinai, the camp was first pitched in the wilderness of Paran; and although the distance was not great,-being, as we shall soon see, a three days' journey, still the fatigue was sufficient to harass and weary the people. It is mentioned in praise of their obedience that they were expeditious in setting forth "according to the commandment of God;" but presently, through failure of the spirit of perseverance, their levity and inconstancy betrayed itself.

When it is said that "they journeyed by their journeyings," (profectos esse per suas profectiones,) it refers to their whole progress through the desert. As to the word, I know not why Jerome translated it turmas, (troops,) for its root is the verb D, nasang, which is used with it; and according to its constant use in Scripture, it plainly means stations," or halting-places. We say in French journees, or gistes.

14. In the first place went the standard of the camp. The actual order of march is here described. The whole people,

"Stationibus, vel auspiciis;" the latter being evidently a misprint for hospitiis.-Lat. "Gistum, hospitium, susceptio; Gall, giste; jus, quod dominis feudalibus competebat in vassallorum suorum prædiis, qui statis ac condictis vicibus eos in domibus suis hospitio, et conviviis excipere tenebantur. Quod quidem jus Mansionaticum sub primâ et secundâ Regum Francorum stirpe, sub tertiâ vero Gistum, Procuratio, Conaticum, Comestio, Pastus, Prandium dictum suis locis observamus.”—Adelung's Du Cange.

with the exception of the Levites, is divided into four hosts, or parts, since four of the tribes were set over the others, so as to have two under the command of each. And this was the mode of proceeding, that whenever they halted anywhere, the four standards encompassed the sanctuary and the Ark of the Covenant from the four quarters of the world; whilst on the march, the Levites carrying the tabernacle, according to the burdens respectively imposed upon them, were mixed with the several bands. The Ark, borne upon the shoulders of the Levites, preceded the whole army, in order that all might more confidently follow, God thus manifestly shewing them the way. Nahshon, of the tribe of Judah, led the first host; Elizur, of the tribe of Reuben, the second; Elishama, of the tribe of Ephraim, the third; and Ahiezer, of the tribe of Dan, the fourth. It is obvious that in the precedency given to the tribe of Judah, God in some degree afforded an anticipation of the prophecy of Jacob; for the Reubenites, being descended from the first-born, would not have willingly abandoned their position, unless that right had been transferred to the tribe of Judah by God's decree, pronounced through the mouth of Jacob. Not that the sovereignty and royal power was actually his before the time of David, but because God would have a single spark to shine in the midst of the thick darkness, whereby He might cherish the hope of the promised salvation in every heart; and that thus the dignity of this tribe might at length more readily reduce all to obedience. Herein, however, it appeared how perverse and intractable was the spirit of that greater portion of them who strove against the divine decree in their rejection of David.

Reuben occupied the second place, as an alleviation of his disgrace. Again, by the subjection of the tribe of Manasseh to the posterity of Ephraim, in this respect, too, the prophecy of the same patriarch was fulfilled. Nor does there seem to be any other reason why the fourth standard should have been given to the tribe of Dan, except because Jacob had declared, "Dan shall judge his people," (Gen. xlix. 16,) by which expression his pre-eminence was denoted.

Although it may be that the four standard-bearing tribes