Part 9 (1/2)

2. When Moses had said thus, the mult.i.tude requited him with marks of respect; and chose twelve spies, of the most eminent men, one out of each tribe, who, pa.s.sing over all the land of Canaan, from the borders of Egypt, came to the city Hamath, and to Mount Lebanon; and having learned the nature of the land, and of its inhabitants, they came home, having spent forty days in the whole work. They also brought with them of the fruits which the land bare; they also showed them the excellency of those fruits, and gave an account of the great quant.i.ty of the good things that land afforded, which were motives to the mult.i.tude to go to war. But then they terrified them again with the great difficulty there was in obtaining it; that the rivers were so large and deep that they could not be pa.s.sed over; and that the hills were so high that they could not travel along for them; that the cities were strong with walls, and their firm fortifications round about them. They told them also, that they found at Hebron the posterity of the giants. Accordingly these spies, who had seen the land of Canaan, when they perceived that all these difficulties were greater there than they had met with since they came out of Egypt, they were aftrighted at them themselves, and endeavored to affright the mult.i.tude also.

3. So they supposed, from what they had heard, that it was impossible to get the possession of the country. And when the congregation was dissolved, they, their wives and children, continued their lamentation, as if G.o.d would not indeed a.s.sist them, but only promised them fair.

They also again blamed Moses, and made a clamor against him and his brother Aaron, the high priest. Accordingly they pa.s.sed that night very ill, and with contumelious language against them; but in the morning they ran to a congregation, intending to stone Moses and Aaron, and so to return back into Egypt.

4. But of the spies, there were Joshua the son of Nun, of the tribe of Ephraim, and Caleb of the tribe of Judah, that were afraid of the consequence, and came into the midst of them, and stilled the mult.i.tude, and desired them to be of good courage; and neither to condemn G.o.d, as having told them lies, nor to hearken to those who had aftrighted them, by telling them what was not true concerning the Canaanites, but to those that encouraged them to hope for good success; and that they should gain possession of the happiness promised them, because neither the height of mountains, nor the depth of rivers, could hinder men of true courage from attempting them, especially while G.o.d would take care of them beforehand, and be a.s.sistant to them. ”Let us then go,” said they, ”against our enemies, and have no suspicion of ill success, trusting in G.o.d to conduct us, and following those that are to be our leaders.” Thus did these two exhort them, and endeavor to pacify the rage they were in. But Moses and Aaron fell on the ground, and besought G.o.d, not for their own deliverance, but that he would put a stop to what the people were unwarily doing, and would bring their minds to a quiet temper, which were now disordered by their present pa.s.sion. The cloud also did now appear, and stood over the tabernacle, and declared to them the presence of G.o.d to be there.

CHAPTER 15. How Moses Was Displeased At This, And Foretold That G.o.d Was Angry And That They Should Continue In The Wilderness For Forty Years And Not, During That Time, Either Return Into Egypt Or Take Possession Of Canaan.

1. Moses came now boldly to the mult.i.tude, and informed them that G.o.d was moved at their abuse of him, and would inflict punishment upon them, not indeed such as they deserved for their sins, but such as parents inflict on their children, in order to their correction. For, he said, that when he was in the tabernacle, and was bewailing with ears that destruction which was coming upon them G.o.d put him in mind what things he had done for them, and what benefits they had received from him, and yet how ungrateful they had been to him that just now they had been induced, through the timorousness of the spies, to think that their words were truer than his own promise to them; and that on this account, though he would not indeed destroy them all, nor utterly exterminate their nation, which he had honored more than any other part of mankind, yet he would not permit them to take possession of the land of Canaan, nor enjoy its happiness; but would make them wander in the wilderness, and live without a fixed habitation, and without a city, for forty years together, as a punishment for this their transgression; but that he had promised to give that land to our children, and that he would make them the possessors of those good things which, by your ungoverned pa.s.sions, you have deprived yourselves of.

2. When Moses had discoursed thus to them according to the direction of G.o.d, the mult.i.tude, grieved, and were in affliction; and entreated Most to procure their reconciliation to G.o.d, and to permit them no longer to wander in the wilderness, but bestow cities upon them. But he replied, that G.o.d would not admit of any such trial, for that G.o.d was not moved to this determination from any human levity or anger, but that he had judicially condemned them to that punishment. Now we are not to disbelieve that Moses, who was but a single person, pacified so many ten thousands when they were in anger, and converted them to a mildness temper; for G.o.d was with him, and prepared way to his persuasions of the mult.i.tude; and as they had often been disobedient, they were now sensible that such disobedience was disadvantageous to them and that they had still thereby fallen into calamities.

3. But this man was admirable for his virtue, and powerful in making men give credit to what he delivered, not only during the time of his natural life, but even there is still no one of the Hebrews who does not act even now as if Moses were present, and ready to punish him if he should do any thing that is indecent; nay, there is no one but is obedient to what laws he ordained, although they might be concealed in their transgressions. There are also many other demonstrations that his power was more than human, for still some there have been, who have come from the parts beyond Euphrates, a journey of four months, through many dangers, and at great expenses, in honor of our temple; and yet, when they had offered their oblations, could not partake of their own sacrifices, because Moses had forbidden it, by somewhat in the law that did not permit them, or somewhat that had befallen them, which our ancient customs made inconsistent therewith; some of these did not sacrifice at all, and others left their sacrifices in an imperfect condition; many were not able, even at first, so much as to enter the temple, but went their ways in this as preferring a submission to the laws of Moses before the fulfilling of their own inclinations, they had no fear upon them that anybody could convict them, but only out of a reverence to their own conscience. Thus this legislation, which appeared to be divine, made this man to be esteemed as one superior to his own nature. Nay, further, a little before the beginning of this war, when Claudius was emperor of the Romans, and Ismael was our high priest, and when so great a famine [27] was come upon us, that one tenth deal [of wheat] was sold for four drachmae, and when no less than seventy cori of flour were brought into the temple, at the feast of unleavened bread, [these cori are thirty-one Sicilian, but forty-one Athenian medimni,]

not one of the priests was so hardy as to eat one crumb of it, even while so great a distress was upon the land; and this out of a dread of the law, and of that wrath which G.o.d retains against acts of wickedness, even when no one can accuse the actors. Whence we are not to wonder at what was then done, while to this very day the writings left by Moses have so great a force, that even those that hate us do confess, that he who established this settlement was G.o.d, and that it was by the means of Moses, and of his virtue; but as to these matters, let every one take them as he thinks fit.

BOOK IV. Containing The Interval Of Thirty-Eight Years.

From The Rejection Of That Generation To The Death Of Moses.

CHAPTER 1. Fight Of The Hebrews With The Canaanites Without The Consent Of Moses; And Their Defeat.

1. Now this life of the Hebrews in the wilderness was so disagreeable and troublesome to them, and they were so uneasy at it, that although G.o.d had forbidden them to meddle with the Canaanites, yet could they not be persuaded to be obedient to the words of Moses, and to be quiet; but supposing they should be able to beat their enemies, without his approbation, they accused him, and suspected that he made it his business to keep in a distressed condition, that they might always stand in need of his a.s.sistance. Accordingly they resolved to fight with the Canaanites, and said that G.o.d gave them his a.s.sistance, not out of regard to Moses's intercessions, but because he took care of their entire nation, on account of their forefathers, whose affairs he took under his own conduct; as also, that it was on account of their own virtue that he had formerly procured them their liberty, and would be a.s.sisting to them, now they were willing to take pains for it. They also said that they were possessed of abilities sufficient for the conquest of their enemies, although Moses should have a mind to alienate G.o.d from them; that, however, it was for their advantage to be their own masters, and not so far to rejoice in their deliverance from the indignities they endured under the Egyptians, as to bear the tyranny of Moses over them, and to suffer themselves to be deluded, and live according to his pleasure, as though G.o.d did only foretell what concerns us out of his kindness to him, as if they were not all the posterity of Abraham; that G.o.d made him alone the author of all the knowledge we have, and we must still learn it from him; that it would be a piece of prudence to oppose his arrogant pretenses, and to put their confidence in G.o.d, and to resolve to take possession of that land which he had promised them, and not to give ear to him, who on this account, and under the pretense of Divine authority, forbade them so to do. Considering, therefore, the distressed state they were in at present, and that in those desert places they were still to expect things would be worse with them, they resolved to fight with the Canaanites, as submitting only to G.o.d, their supreme Commander, and not waiting for any a.s.sistance from their legislator.

2. When, therefore, they had come to this resolution, as being best for them, they went against their enemies; but those enemies were not dismayed either at the attack itself, or at the great mult.i.tude that made it, and received them with great courage. Many of the Hebrews were slain; and the remainder of the army, upon the disorder of their troops, were pursued, and fled, after a shameful manner, to their camp.

Whereupon this unexpected misfortune made them quite despond; and they hoped for nothing that was good; as gathering from it, that this affliction came from the wrath of G.o.d, because they rashly went out to war without his approbation.

3. But when Moses saw how deeply they were affected with this defeat, and being afraid lest the enemies should grow insolent upon this victory, and should be desirous of gaining still greater glory, and should attack them, he resolved that it was proper to withdraw the army into the wilderness to a further distance from the Canaanites: so the mult.i.tude gave themselves up again to his conduct, for they were sensible that, without his care for them, their affairs could not be in a good condition; and he caused the host to remove, and he went further into the wilderness, as intending there to let them rest, and not to permit them to fight the Canaanites before G.o.d should afford them a more favorable opportunity.

CHAPTER 2. The Sedition Of Corah And Of The Mult.i.tude Against Moses, And Against His Brother, Concerning The Priesthood.

1. That which is usually the case of great armies, and especially upon ill success, to be hard to be pleased, and governed with difficulty, did now befall the Jews; for they being in number six hundred thousand, and by reason of their great mult.i.tude not readily subject to their governors, even in prosperity, they at this time were more than usually angry, both against one another and against their leader, because of the distress they were in, and the calamities they then endured. Such a sedition overtook them, as we have not the like example either among the Greeks or the Barbarians, by which they were in danger of being all destroyed, but were notwithstanding saved by Moses, who would not remember that he had been almost stoned to death by them. Nor did G.o.d neglect to prevent their ruin; but, notwithstanding the indignities they had offered their legislator and the laws, and disobedience to the commandments which he had sent them by Moses, he delivered them from those terrible calamities which, without his providential care, had been brought upon them by this sedition. So I will first explain the cause whence this sedition arose, and then will give an account of the sedition itself; as also of what settlements made for their government after it was over.

2. Corah, a Hebrew of princ.i.p.al account, both by his family and by his wealth, one that was also able to speak well, and one that could easily persuade the people by his speeches, saw that Moses was in an exceeding great dignity, and was at it, and envied him on that account, [he of the same tribe with Moses, and of kin to him,] was particularly grieved, because he thought he better deserved that honorable post on account of great riches, and not inferior to him in his birth. So he raised a clamor against him among the Levites, who were of the same tribe, and among his kindred, saying, ”That it was a very sad thing that they should overlook Moses, while hunted after and paved the way to glory for himself, and by ill arts should obtain it, under the pretense of G.o.d's command, while, contrary to laws, he had given the priesthood to Aaron, the common suffrage of the mult.i.tude, but by his own vote, as bestowing dignities in a way on whom he pleased.” He added, ”That this concealed way of imposing on them was harder to be borne than if it had been done by an open force upon them, because he did now not only their power without their consent, but even they were unapprised of his contrivances against them; for whosoever is conscious to himself that he deserves any dignity, aims to get it by persuasion, and not by an arrogant method of violence; those that believe it impossible to obtain honors justly, make a show of goodness, and do not introduce force, but by cunning tricks grow wickedly powerful. That it was proper for the mult.i.tude to punish such men, even while they think themselves concealed in their designs, and not suffer them to gain strength till they have them for their open enemies. For what account,” added he, ”is Moses able to give, why he has bestowed the priesthood on Aaron and his sons? for if G.o.d had determined to bestow that honor on one of the tribe of Levi, I am more worthy of it than he is; I myself being equal to Moses by my family, and superior to him both in riches and in age: but if G.o.d had determined to bestow it on the eldest be, that of Reuben might have it most justly; and then Dathan, and Abiram, and [On, the son of] Peleth, would have it; for these are the oldest men of that tribe, and potent on account of their great wealth also.”

3. Now Corah, when he said this, had a mind to appear to take care of the public welfare, but in reality he was endeavoring to procure to have that dignity transferred by the mult.i.tude to himself. Thus did he, out of a malignant design, but with plausible words, discourse to those of his own tribe; when these words did gradually spread to more people, and when the hearers still added to what tended to the scandals that were cast upon Aaron, the whole army was full of them. Now of those that conspired with Corah, there were two hundred and fifty, and those of the princ.i.p.al men also, who were eager to have the priesthood taken away from Moses's brother, and to bring him into disgrace: nay, the mult.i.tude themselves were provoked to be seditious, and attempted to stone Moses, and gathered themselves together after an indecent manner, with confusion and disorder.

And now all were, in a tumultuous manner, raising a clamour before the tabernacle of G.o.d, to prosecute the tyrant, and to relieve the mult.i.tude from their slavery under him who, under color of the Divine laid violent injunctions upon them; for had it been G.o.d who chose one that was to perform the office of a priest, he would have raised person to that dignity, and would not produced such a one as was inferior to many others nor have given him that office; and that in he had judged it fit to bestow it on Aaron, he would have permitted it to the mult.i.tude to bestow it, and not have left it to be bestowed by his own brother.

4. Now although Moses had a great while ago foreseen this calumny of Corah, and had seen the people were irritated, yet was he not affrighted at it; but being of good courage, because given them right advice about their affairs, and knowing that his brother had been made partaker of the priesthood at the command of G.o.d, and not by his own favor to him, he came to the a.s.sembly; and as for the mult.i.tude, he said not a word to them, but spake as loud to Corah as he could; and being very skillful in making speeches, and having this natural talent, among others, that he could greatly move the mult.i.tude with his discourses, he said, ”O Corah, both thou and all these with thee [pointing to the two hundred and fifty men] seem to be worthy of this honor; nor do I pretend but that this whole company may be worthy of the like dignity, although they may not be so rich or so great as you are: nor have I taken and given this office to my brother because he excelled others in riches, for thou exceedest us both in the greatness of thy wealth; [1] nor indeed because he was of an eminent family, for G.o.d, by giving us the same common ancestor, has made our families equal: nay, nor was it out of brotherly affection, which another might yet have justly done; for certainly, unless I had bestowed this honor out of regard to G.o.d, and to his laws, I had not pa.s.sed by myself, and given it to another, as being nearer of kin to myself than to my brother, and having a closer intimacy with myself than I have with him; for surely it would not be a wise thing for me to expose myself to the dangers of offending, and to bestow the happy employment on this account upon another. But I am above such base practices: nor would G.o.d have overlooked this matter, and seen himself thus despised; nor would he have suffered you to be ignorant of what you were to do, in order to please him; but he hath himself chosen one that is to perform that sacred office to him, and thereby freed us from that care. So that it was not a thing that I pretend to give, but only according to the determination of G.o.d; I therefore propose it still to be contended for by such as please to put in for it, only desiring that he who has been already preferred, and has already obtained it, may be allowed now also to offer himself for a candidate. He prefers your peace, and your living without sedition, to this honorable employment, although in truth it was with your approbation that he obtained it; for though G.o.d were the donor, yet do we not offend when we think fit to accept it with your good-will; yet would it have been an instance of impiety not to have taken that honorable employment when he offered it; nay, it had been exceedingly unreasonable, when G.o.d had thought fit any one should have it for all time to come, and had made it secure and firm to him, to have refused it. However, he himself will judge again who it shall be whom he would have to offer sacrifices to him, and to have the direction of matters of religion; for it is absurd that Corah, who is ambitious of this honor, should deprive G.o.d of the power of giving it to whom he pleases. Put an end, therefore, to your sedition and disturbance on this account; and tomorrow morning do every one of you that desire the priesthood bring a censer from home, and come hither with incense and fire: and do thou, O Corah, leave the judgment to G.o.d, and await to see on which side he will give his determination upon this occasion, but do not thou make thyself greater than G.o.d. Do thou also come, that this contest about this honorable employment may receive determination. And I suppose we may admit Aaron without offense, to offer himself to this scrutiny, since he is of the same lineage with thyself, and has done nothing in his priesthood that can be liable to exception. Come ye therefore together, and offer your incense in public before all the people; and when you offer it, he whose sacrifice G.o.d shall accept shall be ordained to the priesthood, and shall be clear of the present calumny on Aaron, as if I had granted him that favor because he was my brother.”