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<center><h1>Matthew Henry's Complete Commentary
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on the Whole Bible</h1>
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[<A HREF="MHC00000.HTM">Table of Contents</A>]<BR>
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Matthew Henry<BR><I>Commentary on the Whole Bible</I> (1706)
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<!-- (Begin Body) -->
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<CENTER>
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<BR><FONT SIZE=+3><B>N U M B E R S</B></FONT>
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<BR>
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<BR><FONT SIZE=+2>CHAP. XXVII.</FONT>
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<HR SIZE=1 WIDTH=50>
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</CENTER>
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<FONT SIZE=-1>
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<P>
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Here is,
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I. The case of Zelophehad's daughters determined,
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Nu+27:1-11">ver. 1-11</A>.
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II. Notice given to Moses of his death approaching,
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Nu+27:12-14">ver. 12-14</A>.
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III. Provision made of a successor in the government,
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1. By the prayer of Moses,
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Nu+27:15-17">ver. 15-17</A>.
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2. By the appointment of God,
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Nu+27:18-23">ver. 18</A>, &c.</P>
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</FONT>
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<A NAME="Nu27_1"> </A>
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<A NAME="Nu27_2"> </A>
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<A NAME="Nu27_3"> </A>
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<A NAME="Nu27_4"> </A>
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<A NAME="Nu27_5"> </A>
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<A NAME="Nu27_6"> </A>
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<A NAME="Nu27_7"> </A>
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<A NAME="Nu27_8"> </A>
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<A NAME="Nu27_9"> </A>
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<A NAME="Nu27_10"> </A>
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<A NAME="Nu27_11"> </A>
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<A NAME="Sec1"> </A>
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<TABLE WIDTH="100%" BORDER=0>
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<TR><TD><FONT SIZE=+1><I>The Daughters of Zelophehad.</I></FONT></TD>
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<TD ALIGN=RIGHT><FONT SIZE=-1>B. C.</FONT> 1452.</TD></TR>
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<TR><TD COLSPAN=2><HR SIZE=1></TD></TR>
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</TABLE>
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<P>
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<FONT SIZE=+1>1 Then came the daughters of Zelophehad, the son of Hepher, the
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son of Gilead, the son of Machir, the son of Manasseh, of the
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families of Manasseh the son of Joseph: and these <I>are</I> the names
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of his daughters; Mahlah, Noah, and Hoglah, and Milcah, and
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Tirzah.
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2 And they stood before Moses, and before Eleazar the priest,
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and before the princes and all the congregation, <I>by</I> the door of
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the tabernacle of the congregation, saying,
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3 Our father died in the wilderness, and he was not in the
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company of them that gathered themselves together against the
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L<FONT SIZE=-1><B>ORD</B></FONT> in the company of Korah; but died in his own sin, and had no
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sons.
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4 Why should the name of our father be done away from among his
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family, because he hath no son? Give unto us <I>therefore</I> a
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possession among the brethren of our father.
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5 And Moses brought their cause before the L<FONT SIZE=-1><B>ORD</B></FONT>.
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6 And the L<FONT SIZE=-1><B>ORD</B></FONT> spake unto Moses, saying,
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7 The daughters of Zelophehad speak right: thou shalt surely
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give them a possession of an inheritance among their father's
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brethren; and thou shalt cause the inheritance of their father to
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pass unto them.
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8 And thou shalt speak unto the children of Israel, saying, If
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a man die, and have no son, then ye shall cause his inheritance
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to pass unto his daughter.
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9 And if he have no daughter, then ye shall give his
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inheritance unto his brethren.
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10 And if he have no brethren, then ye shall give his
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inheritance unto his father's brethren.
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11 And if his father have no brethren, then ye shall give his
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inheritance unto his kinsman that is next to him of his family,
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and he shall possess it: and it shall be unto the children of
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Israel a statute of judgment, as the L<FONT SIZE=-1><B>ORD</B></FONT> commanded Moses.
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</FONT></P>
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<P>
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Mention is made of the case of these daughters of Zelophehad in the
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chapter before,
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Nu+27:33"><I>v.</I> 33</A>.
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It should seem, by the particular notice taken of it, that it was a
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singular case, and that the like did not at this time occur in all
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Israel, that the head of a family had no sons, but daughters only.
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Their case is again debated
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(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Nu+36:1-13"><I>ch.</I> xxxvi.</A>)
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upon another article of it; and, according to the judgments given in
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their case, we find them put in possession,
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Jos+17:3,4">Josh. xvii. 3, 4</A>.
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One would suppose that their personal character was such as added
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weight to their case, and caused it to be so often taken notice of.</P>
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<P>
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Here is,
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I. Their case stated by themselves, and their petition upon it
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presented to the highest court of judicature, which consisted of Moses
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as king, the princes as lords, and the congregation, or elders of the
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people who were chose their representatives, as the commons,
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Nu+27:2"><I>v.</I> 2</A>.
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This august assembly sat near the <I>door of the tabernacle,</I> that
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in difficult cases they might consult the oracle. To them these young
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ladies made their application; for it is the duty of magistrates to
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<I>defend the fatherless,</I>
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ps+82:3">Ps. lxxxii. 3</A>.
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We find not that the had any advocate to speak for them, but they
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managed their own cause ingeniously enough, which they could do the
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better because it was plain and honest, and spoke for itself. Now
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observe,</P>
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<P>
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1. What it is they petition for: That they might have a possession in
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the land of <I>Canaan, among the brethren of their father,</I>
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Nu+27:4"><I>v.</I> 4</A>.
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What God had said to Moses
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(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Nu+26:53"><I>ch.</I> xxvi. 53</A>)
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he had faithfully made known to the people, that the land of Canaan was
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to be divided among those that were now numbered; these daughters knew
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that they were not numbered, and therefore by this rule must expect no
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inheritance, and the family of their father must be looked upon as
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extinct, and written childless, though he had all these daughters: this
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they thought hard, and therefore prayed to be admitted heirs to their
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father, and to have an inheritance in his right. If they had had a
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brother, they would not have applied to Moses (as one did to Christ,
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Lu+12:13">Luke xii. 13</A>)
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for an order to inherit with him. But, having no brother, they beg for
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a possession. Herein they discovered,
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(1.) A strong faith in the power and promise of God concerning the
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giving of the land of Canaan to Israel. Though it was yet unconquered,
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untouched, and in the full possession of the natives, yet they petition
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for their share in it as if it were all their own already. See
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ps+60:6,7">Ps. lx. 6, 7</A>,
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<I>God has spoken in his holiness,</I> and the <I>Gilead is mine,
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Manasseh is mane.</I>
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(2.) An earnest desire of a place and name in the land of promise,
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which was a type of heaven; and if they had, as some think, an eye to
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that, and by this claim laid hold on eternal life, they were five wise
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virgins indeed; and their example should quicken us with all possible
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diligence to make sure our title to the heavenly inheritance, in the
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disposal of which, by the covenant of grace, no difference is made
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between male and female,
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ga+3:28">Gal. iii. 28</A>.
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(3.) A true respect and honour for their father, whose name was dear
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and precious to them now that he was gone, and they were therefore
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solicitous that it should not be <I>done away from among his
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family.</I> There is a debt which children owe to the memory of their
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parents, required by the fifth commandment: <I>Honour thy father and
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mother.</I></P>
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<P>
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2. What their plea is: That their father did not die under any
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attainder which might be thought to have corrupted his blood and
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forfeited his estate, but he <I>died in his own sin</I>
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(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Nu+27:3"><I>v.</I> 3</A>),
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not engaged in any mutiny or rebellion against Moses, particularly not
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in that of Korah and his company, nor in any way concerned in the sins
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of others, but chargeable only with the common iniquities of mankind,
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for which to his own Master he was to stand or fall, but laid not
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himself open to any judicial process before Moses and the princes. He
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was never convicted of any thing that might be a bar to his children's
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claim. It is a comfort to parents, when they come to die, if, though
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they smart themselves for their own sin, yet they are not conscious to
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themselves of any of those iniquities which God visits upon the
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children.</P>
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<P>
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II. Their case determined by the divine oracle. Moses did not presume
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to give judgment himself, because, though their pretensions seemed just
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and reasonable, yet his express orders were to divide the land among
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those that were numbered, who were the males only; he therefore
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<I>brings their cause before the Lord,</I> and waits for his decision
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(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Nu+27:5"><I>v.</I> 5</A>),
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and God himself gives the judgment upon it. He takes cognizance of the
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affairs, not only of nations, but of private families, and orders them
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in judgment, according to the counsel of his own will.
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1. The petition is granted
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(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Nu+27:7"><I>v.</I> 7</A>):
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<I>They speak right, give them a possession.</I> Those that seek an
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inheritance in the land of promise shall have what they seek, and other
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things shall be added to them. These are claims which God will
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countenance and crown.
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2. The point is settled for all future occasions. These daughters of
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Zelophehad consulted, not only their own comfort and the credit of
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their family, but the honour and happiness of their sex likewise; for
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on this particular occasion a general law was made that, in case a man
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had no son, his estate should go to his daughters
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(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Nu+27:8"><I>v.</I> 8</A>);
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not to the eldest, as the eldest son, but to them all in copartnership,
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share and share alike. Those that in such a case deprive their
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daughters of their right, purely to keep up the name of their family,
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unless a valuable consideration be allowed them, may make the entail of
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their lands surer than the entail of a blessing with them. Further
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directions are given for the disposal of inheritances,
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Nu+27:9-11"><I>v.</I> 9-11</A>.
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"If a man have no issue at all, his estate shall go to his brethren; if
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no brethren, then to his father's brethren; and, if there be no such,
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then to his next kinsman." With this the rules of our law exactly
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agree: and though the Jewish doctors here will have it understood that
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if a man have no children his estate shall go to his father, if living,
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before his brethren, yet there is nothing of that in the law, and our
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common law has an express rule against it, That an estate cannot ascend
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lineally; so that if a person purchase lands in fee-simple, and die
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without issue in the life-time of his father, his father cannot be his
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heir. See how God makes heirs, and in his disposal we must
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acquiesce.</P>
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<A NAME="Nu27_12"> </A>
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<A NAME="Nu27_13"> </A>
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<A NAME="Nu27_14"> </A>
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<A NAME="Sec2"> </A>
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<TABLE WIDTH="100%" BORDER=0>
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<TR><TD><FONT SIZE=+1><I>Moses Warned of His Death.</I></FONT></TD>
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<TD ALIGN=RIGHT><FONT SIZE=-1>B. C.</FONT> 1452.</TD></TR>
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<TR><TD COLSPAN=2><HR SIZE=1></TD></TR>
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</TABLE>
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<P>
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<FONT SIZE=+1>12 And the L<FONT SIZE=-1><B>ORD</B></FONT> said unto Moses, Get thee up into this mount
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Abarim, and see the land which I have given unto the children of
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Israel.
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13 And when thou hast seen it, thou also shalt be gathered unto
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thy people, as Aaron thy brother was gathered.
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14 For ye rebelled against my commandment in the desert of Zin,
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in the strife of the congregation, to sanctify me at the water
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before their eyes: that <I>is</I> the water of Meribah in Kadesh in
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the wilderness of Zin.
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</FONT></P>
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<P>
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Here,
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1. God tells Moses of his fault, his speaking unadvisedly with his lips
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at the waters of strife, where he did not express, so carefully as he
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ought to have done, a regard to the honour both of God and Israel,
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Nu+27:14"><I>v.</I> 14</A>.
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Though Moses was a servant of the Lord, a faithful servant, yet once he
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<I>rebelled against God's commandment,</I> and failed in his duty; and
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though a very honourable servant, and highly favoured, yet he shall
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hear of his miscarriage, and all the world shall hear of it too, again
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and again; for God will show his displeasure against sin, even in those
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that are nearest and dearest to him. Those that are <I>in reputation
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for wisdom and honour</I> have need to be constantly careful of their
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words and ways, lest at any time they say or do that which may be a
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diminution to their comfort, or to their credit, or both, a great while
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after.
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2. He tells Moses of his death. His death was the punishment of his
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sin, and yet notice is given him of it in such a manner as might best
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serve to sweeten and mollify the sentence, and reconcile him to it.
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(1.) Moses must die, but he shall first have the satisfaction of seeing
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the land of promise,
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Nu+27:12"><I>v.</I> 12</A>.
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God did not intend with this sight of Canaan to tantalize him, or
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upbraid him with his folly in doing that which cut him short of it, nor
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had it any impression of that kind upon him, but God appointed it and
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Moses accepted it as a favour, his sight (we have reason to think)
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being wonderfully strengthened and enlarged to take such a full and
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distinct view of it as did abundantly gratify his innocent curiosity.
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This sight of Canaan signified his believing prospect of the better
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country, that is, the heavenly, which is very comfortable to dying
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saints.
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(2.) Moses must die, but death does not <I>cut him off;</I> it only
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gathers him to his people, brings him to rest with the holy patriarchs
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that had gone before him. Abraham, and Isaac, and Jacob, were <I>his
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people,</I> the people of his choice and love, and to them death
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gathered him.
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(3.) Moses must die, but only as Aaron died before him,
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Nu+27:13"><I>v.</I> 13</A>.
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And Moses had seen how easily and cheerfully Aaron had put off the
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priesthood first and then the body; let not Moses therefore be afraid
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of dying; it was but to be <I>gathered to his people,</I> as Aaron was
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gathered. Thus the death of our near and dear relations should be
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improved by us,
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[1.] As an engagement to us to think often of dying. We are not better
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than our fathers or brethren; if they are gone, we are going; if they
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are gathered already, we must be gathered very shortly.
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[2.] As an encouragement to us to think of death without terror, and
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even to please ourselves with the thoughts of it. It is but to die as
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such and such died, if we live as they lived; and their <I>end was
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peace, they finished their course with joy;</I> why then should we fear
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any evil in that melancholy valley?</P>
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<A NAME="Nu27_15"> </A>
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<A NAME="Nu27_16"> </A>
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<A NAME="Nu27_17"> </A>
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<A NAME="Nu27_18"> </A>
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<A NAME="Nu27_19"> </A>
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<A NAME="Nu27_20"> </A>
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<A NAME="Nu27_21"> </A>
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<A NAME="Nu27_22"> </A>
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<A NAME="Nu27_23"> </A>
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<A NAME="Sec3"> </A>
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<TABLE WIDTH="100%" BORDER=0>
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<TR><TD><FONT SIZE=+1><I>Joshua Named as Moses's Successor.</I></FONT></TD>
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<TD ALIGN=RIGHT><FONT SIZE=-1>B. C.</FONT> 1452.</TD></TR>
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<TR><TD COLSPAN=2><HR SIZE=1></TD></TR>
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</TABLE>
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<P>
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|
<FONT SIZE=+1>15 And Moses spake unto the L<FONT SIZE=-1><B>ORD</B></FONT>, saying,
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16 Let the L<FONT SIZE=-1><B>ORD</B></FONT>, the God of the spirits of all flesh, set a man
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over the congregation,
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17 Which may go out before them, and which may go in before
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them, and which may lead them out, and which may bring them in;
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that the congregation of the L<FONT SIZE=-1><B>ORD</B></FONT> be not as sheep which have no
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shepherd.
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18 And the L<FONT SIZE=-1><B>ORD</B></FONT> said unto Moses, Take thee Joshua the son of
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Nun, a man in whom <I>is</I> the spirit, and lay thine hand upon him;
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19 And set him before Eleazar the priest, and before all the
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congregation; and give him a charge in their sight.
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20 And thou shalt put <I>some</I> of thine honour upon him, that all
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the congregation of the children of Israel may be obedient.
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21 And he shall stand before Eleazar the priest, who shall ask
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<I>counsel</I> for him after the judgment of Urim before the L<FONT SIZE=-1><B>ORD</B></FONT>: at
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his word shall they go out, and at his word they shall come in,
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<I>both</I> he, and all the children of Israel with him, even all the
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congregation.
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22 And Moses did as the L<FONT SIZE=-1><B>ORD</B></FONT> commanded him: and he took Joshua,
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and set him before Eleazar the priest, and before all the
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congregation:
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23 And he laid his hands upon him, and gave him a charge, as
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the L<FONT SIZE=-1><B>ORD</B></FONT> commanded by the hand of Moses.
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</FONT></P>
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<P>
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Here,
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I. Moses prays for a successor. When God had told him that he must die,
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though it appears elsewhere that he solicited for a reprieve for
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himself
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(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=De+3:24,25">Deut. iii. 24, 25</A>),
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yet, when this could not be obtained, he begged earnestly that the work
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of God might be carried on, though he might not have the honour of
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finishing it. Envious spirits do not love their successors, but Moses
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was not one of these. We should concern ourselves, both in our prayers
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and in our endeavours, for the rising generation, that religion may
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flourish, and the interests of God's kingdom among men may be
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maintained and advanced, when we are in our graves. In this prayer
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Moses expresses,
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1. A tender concern for the people of Israel: <I>That the congregation
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of the Lord be not as sheep which have no shepherd.</I> Our Saviour
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uses this comparison in his compassions for the people when they wanted
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good ministers,
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Mt+9:36">Matt. ix. 36</A>.
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Magistrates and ministers are the shepherds of a people; if these be
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wanting, or be not as they should be, people are apt to wander and be
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scattered abroad, are exposed to enemies, and in danger of wanting food
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and of hurting one another, <I>as sheep having no shepherd.</I>
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2. A believing dependence upon God, as the <I>God of the spirits of all
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flesh.</I> He is both the former and the searcher of spirits, and
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therefore can either find men fit or make them fit to serve his
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purposes, for the good of his church. Moses prays to God, not to send
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an angel, but to <I>set a man over the congregation,</I> that is, to
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nominate and appoint one whom he would qualify and own as ruler of his
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people Israel. Before God gave this blessing to Israel, he stirred up
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Moses to pray for it: thus Christ, before he sent forth his apostles,
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called to those about him <I>to pray the Lord of the harvest that he
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would send forth labourers into his harvest,</I>
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Mt+9:38">Matt. ix. 38</A>.</P>
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<P>
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II. God, in answer to his prayer, appoints him a successor, even
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Joshua, who had long since signalized himself by his courage in
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fighting Amalek, his humility in ministering to Moses, and his faith
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|
and sincerity in witnessing against the report of the evil spies; this
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is the man whom God pitches upon to succeed Moses: <I>A man in whom is
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the Spirit, the Spirit of grace</I> (he is a good man, fearing God and
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hating covetousness, and acting from principle), the <I>spirit of
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|
government</I> (he is fit to do the work and discharge the trusts of
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his place), a spirit of conduct and courage; and he had also the
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<I>spirit of prophecy,</I> for the Lord often <I>spoke unto him,</I>
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Jos+4:1,6:2,7:10">Josh. iv. 1; vi. 2; vii. 10</A>.
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Now here,</P>
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<P>
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1. God directs Moses how to secure the succession to Joshua.
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(1.) He must ordain him: <I>Lay thy hand upon him,</I>
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Nu+27:18"><I>v.</I> 18</A>.
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This was done in token of Moses' transferring the government to him, as
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the laying of hands on the sacrifice put the offering in the place and
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stead of the offerer; also in token of God's conferring the blessing of
|
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the Spirit upon him, which Moses obtained by prayer. It is said
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(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=De+34:9">Deut. xxxiv. 9</A>),
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<I>Joshua was full of the spirit of wisdom, for Moses had laid his
|
|
hands on him.</I> This rite of imposing hands we find used in the New
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|
Testament in the setting apart of gospel ministers, denoting a solemn
|
|
designation of them to the office and an earnest desire that God would
|
|
qualify them for it and own them in it. It is the offering of them to
|
|
Christ and his church for living sacrifices.
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|
|
|
(2.) He must present him to Eleazar and the people, set him before
|
|
them, that they might know him to be designed of God for this great
|
|
trust and consent to that designation.
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(3.) He must <I>give him a charge,</I>
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|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Nu+27:19"><I>v.</I> 19</A>.
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|
|
He must be charged with the people of Israel, who were delivered into
|
|
his hand as sheep into the hand of a shepherd, and for whom he must be
|
|
accountable. He must be strictly charged to do his duty to them;
|
|
though they were under his command, he was under God's command, and
|
|
from him must receive charge. The highest must know that there is a
|
|
higher than they. This charge must be given him <I>in their sight,</I>
|
|
that it might be the more affecting to Joshua, and that the people,
|
|
seeing the work and care of their prince, might be the more engaged to
|
|
assist and encourage him.
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|
|
|
(4.) He must <I>put some of his honour upon him,</I>
|
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|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Nu+27:20"><I>v.</I> 20</A>.
|
|
|
|
Joshua at the most had but some of the honour of Moses, and in many
|
|
instances came short of him; but this seems to be meant of his taking
|
|
him now, while he lived, into partnership with him in the government
|
|
and admitting him to act with authority as his assistant. It is an
|
|
honour to be employed for God and his church; some of this honour must
|
|
be put upon Joshua, that the people, being used to obey him while Moses
|
|
lived, might the more cheerfully do it afterwards.
|
|
|
|
(5.) He must appoint Eleazar the high priest, with this breast-plate of
|
|
judgment, to be his privy-council
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Nu+27:21"><I>v.</I> 21</A>):
|
|
|
|
<I>He shall stand before Eleazar,</I> by him to consult the oracle,
|
|
ready to receive and observe all the instructions that should be given
|
|
him by it. This was a direction to Joshua. Though he was full of the
|
|
Spirit, and had all this honour put upon him, yet he must do nothing
|
|
without asking counsel of God, not leaning to his own understanding. It
|
|
was also a great encouragement to him. To govern Israel, and to conquer
|
|
Canaan, were two hard tasks, but God assures him that in both he should
|
|
be under a divine conduct; and in every difficult case God would advise
|
|
him to that which should be for the best. Moses had recourse to the
|
|
oracle of God himself, but Joshua and the succeeding judges must use
|
|
the ministry of the high priest, and consult the judgment of urim,
|
|
which, the Jews say, might not be enquired of but by the king or the
|
|
head of the sanhedrim, or by the agent or representative of the people,
|
|
for them, and in their name. Thus the government of Israel was now
|
|
purely divine, for both the designation and direction of their princes
|
|
were entirely so. <I>At the word of the priest,</I> according to the
|
|
<I>judgment of urim,</I> Joshua and all Israel must go out and come in;
|
|
and no doubt God, who thus guided, would preserve both their going out
|
|
and their coming in. Those are safe, and may be easy, that follow God,
|
|
and in all their ways acknowledge him.</P>
|
|
|
|
<P>
|
|
|
|
2. Moses does according to these directions,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Nu+27:22,23"><I>v.</I> 22, 23</A>.
|
|
|
|
He cheerfully ordained Joshua,
|
|
|
|
(1.) Though it was a present lessening to himself, and amounted almost
|
|
to a resignation of the government. He was very willing that the people
|
|
should look off from him, and gaze on the rising sun.
|
|
|
|
(2.) Though it might appear a perpetual slur upon his family. It would
|
|
not have been so much his praise if he had thus resigned his honour to
|
|
a son of his own; but with his own hands first to ordain Eleazar high
|
|
priest, and then Joshua, one of another tribe, chief ruler, while his
|
|
own children had no preferment at all, but were left in the rank of
|
|
common Levites, this was such an instance of self-denial and submission
|
|
to the will of God as was more his glory than the highest advancement
|
|
of his family could have been; for it confirms his character as the
|
|
meekest man upon earth, and faithful to him that appointed him in all
|
|
his house. This (says the excellent bishop Patrick) shows him to have
|
|
had a principle which raised him above all other lawgivers, who always
|
|
took care to establish their families in some share of that greatness
|
|
which they themselves possessed; but hereby it appeared that Moses
|
|
acted not from himself, because he acted not for himself.</P>
|
|
|
|
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