PART FIRST.EVENTS TO LEAVING SINAI. Numbers 1:1 to Numbers 10:10. — [Time, Twenty Days.] The Census and the Levites. NOTES.(1.) The accordance of the result of this census with that taken in Exodus 38:25-26, is regarded by Colenso as a proof that the Pentateuch is “unhistorical.” But from the fact that the enumeration in this chapter was made on the same day that it was ordered, (Numbers 1:18,) we infer that a new census was not taken, but only a bringing together and tribal summation of the census already made only a few weeks before. Hence the second census was only a declaration of facts already ascertained. J.D. Michaelis argues that there was but one census, and that was taken at this time, and that “Moses did not hesitate, when recording the account of the tax, to insert what were afterwards found to be the actual numbers.” “We are shut up to this by the solemnity and formality with which the census in Numbers i was commanded, organized, and carried out.” The agreement is quite general among biblical scholars that there was but one census, some carrying its results forward to the muster, and others carrying them backward to the taxing.(2.) Another proof that the Mosaic books are “unhistorical” is supposed to be found in the total of Israel shown by the census, which, on the ordinary principles of computation, must have been 2,400,000. But consider, first, That there is proof of a sojourn of 430 years in Egypt. See Exodus i, Concluding Notes. Secondly, It would seem very strange if Jacob, living in princely splendour like Abraham with his 318 servants, did not take a numerous retinue of dependents with him down into Egypt. These, by intermarriage and by concubinage and circumcision, may have been absorbed into Israel. Instead of 70 as the first multiplicand, there may have been a much larger number. Thirdly, Egypt was celebrated from antiquity for the fruitfulness of its inhabitants. Exodus 1:7, note. Fourthly, The Hebrews married young: Judah and Pharez at 18, and Beriah at 20. Benjamin at 32 had ten sons. Genesis 46:21. At 64, at the same rate of increase, he might have had 100 grandsons; at 96, 1,000 great grandsons; at 128, 10,000 great great grandsons. If he lived to be 160 his male descendants might have been 100,000, and at 192 they would have reached 1,000,000. Fifthly, Even in the shorter period of 215 years there is space for eight or nine generations. There is no need of limiting all of them to four. “Joseph saw Ephraim’s children of the third generation; the children also of Machir, the son of Manasseh, were brought up upon Joseph’s knees.” Genesis 50:23. Joseph was about 34 years old when his sons were born, (Genesis 41:46-50,) and he died at 110. Hence, in this instance, the fourth generation was born, and four generations were alive together only 75 years after the descent into Egypt. Sixthly, Not merely one generation went out at the Exode, but portions of four. Lastly, Extraordinary increase had been promised to Abraham (Genesis 15:5) in such terms as would lead us to expect a miraculous fecundity. AND MUSTER OF THE ADULT MALES, Numbers 1:1-46.At the close of the third book of Moses the temple in the wilderness — the tabernacle — had been erected, the law of sacrifices instituted, the Aaronic priesthood inducted into their sacred office, and rules for holiness of life, and for the isolation of Israel from the Gentile world, had been ordained.At the opening of the present book the tabernacle has been standing one month. The purpose of the Sinaitic sojourn has now been accomplished, and the vast host must begin their eastward and northward march toward the Land of Promise. From childhood they had been taught to turn their eyes from the banks of the Nile towards the hills of Canaan, where Abraham, their national father, was buried. Thither had their ancestors borne, in princely procession, the embalmed body of the patriarch Jacob to find a resting place, and to that land of the covenant were the Hebrews now bearing the mortal part of Joseph, the benefactor of his father’s family. But mighty foes are intrenched in that land, and other strong enemies will stand in their path to bar their entrance. Even the desert swarms with foes. War is imminent. Bloody battle fields must be trodden before they can sit down in houses which they have not builded, and pluck the fruit of olive yards which they have not planted. Out of the crowd of fugitives hastening from the yoke of Egypt there must emerge a compact military organization; for though Jehovah, the God of battles, the Man of war, is leading them to victory, he purposes to employ human allies, and he wishes to put them into the condition of the highest efficiency. For the military organization a census must be taken. The census in this chapter is not an enumeration de novo, but rather a muster on the basis of numerical and genealogical data already in the possession of the tribes. This is shown by the accordance of the number who have paid the atonement money with the total number enrolled in this chapter as fighting men. 2. Take ye the sum — The chief object of this enrolment was probably for the more efficient organization of the military force of the nation. It may, however, have also subserved other purposes. After their families — This census was more than an individual enumeration: it was a tribal and family registration, and was necessary for the efficient organization of the army. The difference between the terms “families” and house of their fathers is not clear. From Joshua 7:14, (see note,) we infer that the former includes the latter, though Prof. Bush suggests that the latter is merely explanatory of the former. See Exodus 6:13-19, note. An incidental but very important result of this family registration was the documentary provision which it afforded for tracing the lineage of the Messiah. The formation of family surnames is seen in Numbers 26:5-7, like the English John-sons, the Scotch Macs, and the Irish O’s and Fitz’s. The number of their names — Although the Hebrew for sum and number would indicate some difference, it is not clear what it is. The majority of the versions translate them as synonymous. 3. Twenty years — From the son of twenty years. This was the law ever afterwards. The word able does not occur in the Hebrew. If it had been written, the names of the sick and aged men would not have been enrolled, and the enumerators must have added to their functions those of surgical examiners. Exemptions from military service were established on Divine authority several years afterwards. See Deuteronomy 20:5-8. There is not the least hint in the text of an upper limit to the military age. Yet Josephus asserts that this census enrolled only the fighting men between twenty and fifty years of age. It is quite probable that subsequent legislation fixed the maximum age at fifty years, and that Josephus (Ant., Numbers 3:12; Numbers 3:4) has carried the law back too far. For if there had been such a maximum age it would have been expressed with the minimum. Moreover, since the grand total of this military muster-roll is exactly the same as that of the poll-offering in Exodus 38:26, it would follow, according to Josephus’s statement, that all above fifty years must have been exempted from the offering. Of this immunity there is no hint, either in the original command (Exodus 30:11-16) or in the report of its execution. Exodus 38:26. Thou and Aaron shall number — Number is not the idea of the Hebrew, but rather review, muster, arrange. Moses and Aaron were to constitute a board of superintendence, while the details of the census were to be attended to by a commission of twelve distinguished men, one from each tribe. These would be sufficient, for the chief labour of the census had already been performed. In arranging for the service of the newly-erected tabernacle, nine months before, it had been ordained that each person enumerated should pay half a shekel, about twenty-seven cents, atonement money, “a ransom for his soul unto the Lord.” See Exodus 30:12. Since the atonement money had already been offered, (Exodus 38:25-28,) we infer that a census had already been taken in the tribes, or in subdivisions of tribes, and records made of the results. The office of the census board, just appointed by God, was, probably, to collect and classify those registrations which had already been made, and draw out the people into military divisions. 5-15. These are the names — Chosen by the Divine Executive of the Hebrew nation. Little is known of these “renowned” men. Elishama was grandfather of Joshua, (1 Chronicles 7:26-27,) and Nahshon was brother-in-law of Aaron. Exodus 6:23. His name occurs in the genealogy of Jesus Christ, (Matthew 1:4 and Luke 3:32,) where it is spelled Naasson. He was the first phylarch, or captain, of Judah, and the first prince to present his offering at the dedication of the tabernacle. One general comment applies to all these chiefs. Their names appear in connexion with the census, and as phylarchs of their tribes, in chaps. 2 and 10; and again as liberal donors of gold, silver, incense, and animals at the dedication of the tabernacle, in chap. 7. Deuel — For Reuel. Chaps. Numbers 2:14. Supposed to be a mistake of ø, resh, for ã, daleth. The weight of evidence is in favour of Deuel. Numbers 7:42; Numbers 7:47; Numbers 10:20. 16. Heads of thousands in Israel — This language sounds so much like Exodus 18:21 that it is probable that the assistant judges, carefully chosen by Moses at the suggestion of Jethro his father-in-law, were named by the Lord associates of Moses and Aaron in completing the registration. The Hebrew for the renowned of the congregation is, the called of the congregation, a select number, suggesting a representative body, to whom Moses often spoke when it is said that he addressed all the congregation. “The social condition of the Israelites in the wilderness bore a close resemblance to that of the nomad tribes of the East in the present day. The head of the tribe was an hereditary dignity, vested in the eldest son, or some other to whom the right of primogeniture was transferred, and under whom were other inferior heads, also hereditary.” — Jamieson. 18. Assembled all the congregation — Here literalists like Colenso find a difficulty so insuperable as to impeach the veracity of Moses. The whole congregation, adults and children, male and female, could not have been less than two million four hundred thousand. These could not be assembled in one place for the transaction of business. Nor was there any need of such an assembly. A representative of each group of families already enrolled for the atonement money could carry his register to the census board and make his report. Or there might have been a polling place in each tribe, like city ward balloting places. The journeying of Joseph and Mary to Bethlehem, the city of David, for enrolment, might have been in accordance with the practice begun in the wilderness, of each person gathering to his own tribal centre for registration. The system of appointing a head man in each tribe, charged with the preservation of the pedigrees of the families, corresponds with the practice of the Arabs at the present day. Assembled on the first — Thus on the very day the order was given the people begin to obey it.True obedience is always prompt and unquestioning. Pedigrees, families, and house of their fathers indicate more than four generations in Egypt. According to the number of their names — This oft-recurring phrase in this census implies a previous enumeration. See note on Numbers 1:2. By their polls — Hebrew, By their skulls. Septuagint, Head by head. That is, the census is to be individual as well as family and tribal. It was not to be after the manner in which Xerxes counted his army on the plain of Doriscus, where an enclosure was made containing ten thousand men when closely packed, and filled one hundred and seventy times, showing that his army was not three times as large as that with which Moses marched through the wilderness. 21. Those that were numbered — That is, mustered or marshalled on the basis of the prior enumeration in Exodus 38:26, the total of which agrees with that here given. About thirty-eight years after this census another was taken on the table-lands of Moab, east of the Jordan, just before entering into Canaan. We tabulate the results for the convenience of the reader. They eloquently portray the hardships of that wilderness-life during more than a third of a century in which the people actually decreased instead of doubling their number, as they doubtless would have done even in Egyptian servitude:st Cen.2d Cen.Ch. 1.Ch. 26.. Judah74,60076,500. Dan62,70064,400. Simeon59,30022,200. Zebulun57,40060,500. Issachar54,40064,300. Naphtali53,40045,400. Reuben46,50043,730. Gad45,65040,500. Asher41,50053,400. Ephraim40,50032,500. Benjamin35,40045,600. Manasseh32,20052,700Total603,550601,730It is a corroborative proof of the correctness of this census that the totals, when arranged in the order of magnitude, correspond nearly with the order of birth of the heads of the tribes. Judah, Simeon, Dan, and Naphtali, among the six oldest, are among the six highest. The sons of Joseph — Ephraim and Manasseh — though each less than the average of the other tribes, because a generation later, yet, counted as one, rank second in the first census and first in the second census. Hence the prediction, Joseph shall be a fruitful bough, is fulfilled. Yet Dr. Adam Clarke sees “no very satisfactory reason for so great a difference” between Judah, of the first generation, and Manasseh, of the second. The real comparison is between Joseph’s descendants and Judah’s. There is only a difference of nineteen hundred. It will be observed that the lowest denomination of figures is neither units nor tens, except Gad, but hundreds. This is a singular coincidence in the figures of a census. It is not reasonable to suppose such an occurrence would happen in eleven enumerations out of twelve. The explanation is, that as the chief reason for this first enumeration was the military organization of the nation, fractions of hundreds — the smallest military division — were rejected if less than fifty, and counted as even hundreds if above fifty. Or the supernumerary units may have balanced the losses from sickness or casualties, it being the purpose of the muster to exhibit the available military strength of the Hebrews. We observe the fulfilment of two predictions as already begun in the first census: 1, That relating to the precedence of Judah, foreseen by Jacob on his dying bed two hundred years before; (Genesis 49:8;) and, 2, That relating to the superiority of Ephraim, the younger, to Manasseh, the elder, predicted by the same patriarch. Genesis 48:19-20. The decline in the second census was not permanent. LEVITES FROM THE CENSUS, AND TO THE SERVICE, Numbers 1:47-53. 47. Levites… not numbered — As the Levites were wholly devoted to sacred duties in the place of the firstborn, they were exempted from the payment of the half-shekel atonement poll-tax, as well as from military service. Hence they were not enumerated in either the former or the present census. A special census of Levites will be found in Numbers 3:15. 49. Tribe of Levi — This tribe, together with that of Simeon, because their founders had perpetrated the treacherous massacre of the Shechemites, (Genesis 34:25-26,) were under the curse of Jacob: “I will divide them in Jacob and scatter them in Israel.” Genesis 49:7. Simeon was greatly reduced in number in the wilderness, and received a small portion in Canaan adjoining Judah, but was soon scattered in the cities of this stronger tribe. Levi was forbidden a portion of the Land of Promise except forty-eight cities in the other tribes, and was appointed to the charge of the tabernacle instead of the firstborn, who were sacred to Jehovah because they had been sanctified by the Lord, and spared when the destroyer slew the firstborn of the Egyptians. A branch of this family, the house of Aaron, became the priestly family, and the rest of the tribe, under the technical designation of Levites, were set apart to the menial services of the tabernacle, such as pitching, taking down, and transporting the sacred tent and its furniture. The curse of dispersion pronounced on Levi was thus converted into a blessing, 1,) because of the conspicuous faithfulness of Moses and Aaron, members of this tribe; and 2,) because of the commendable zeal for God of the whole tribe in the case of the golden calf. Exodus 32:16. Every ancestral curse may be mitigated or changed into a blessing by the obedience of posterity to the Divine law. “But where sin abounded grace did much more abound.” Romans 5:20. 50. Tabernacle of testimony — In the Hebrew these words are not the same as in the first verse. They should have been translated the dwelling, or abode of the Law. See the Hebrew of Exo 38:21. The tables of the Law — the two tables of stone — were kept in the tabernacle. Exodus 31:18. They shall bear the tabernacle — In this service each of the three Levitical families had its separate department. The Gershonites carried the hangings and cords. They were allowed two wagons and four oxen to each. The Kohathites carried on their shoulders the ark, table of show-bread, candlestick, two altars, and hangings of the holy of holies. The Merarites transported the frameboards, pillars, bars, etc., with the aid of four wagons and eight oxen. And shall encamp round about the tabernacle — The Gershonites on the west, the Kohathites on the south, the Merarites on the north, and the priests on the east or front. See Numbers 3:23-38. They were allowed to take no part in the services of the altar. Numbers 18:2-7. 51. The stranger that cometh nigh — Every non-Levite is prohibited from intrusion upon the sacred precincts. So, also, with respect to the priestly office, every Levite not an Aaronic priest is a stranger. The profaned censers used by Korah the Levite, and his host of princes, were made into plates for the covering of the altar, “to be a memorial (warning) unto the children of Israel, that no stranger, which is not of the seed of Aaron, come near to offer incense before the Lord.” Numbers 16:36-40. Shall be put to death — We find no directions to the Hebrew judiciary in such a case, and no instance of the infliction of the death penalty for this sacrilege by the human magistrate, but a record of the special interposition of Jehovah in the case of Nadab and Abihu, (Leviticus 10:1-2,) supposed to have been drunk, because of the prohibition of wine immediately subjoined, (Leviticus 10:8-10,) and also of Uzzah, 1 Chronicles 13:10. Hence we infer that this crime was punished by the immediate stroke of the Divine hand only. To the objection that this punishment was too severe and too summary, we reply that it was designed to teach the holiness of God in an impressive manner. We know too little of the Divine government to criticise its acts. 52. By his own camp — The order of encamping will be explained in the next chapter. By his own standard — ãâì, degel, as being conspicuous. Standards and ensigns were requisite for preserving the order of the march and of the camp. 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The rest is at https://www.sermonindex.net/commentary/whedon/ 53. That there be no wrath — By the Levites encamped around the sacred tabernacle a strong guard was established for its protection, and a safeguard to keep the people from intrusion into the consecrated enclosure, and consequent destruction by the wrath of Jehovah. The spiritual lessons conveyed to us are, the great solemnity and self-examination with which we should approach the sacred mysteries of Christianity, the baptismal font and the holy eucharist, “lest we eat and drink damnation, not discerning the Lord’s body;” and also the carefulness and scrutiny of motives which should characterize every man who desires to enter the high vocation of the Christian ministry. 54. So did they — Up to this time unquestioning obedience characterized the nation. Well may the compassionate Jehovah say, “When Israel was a child, I loved him.” “I remember thee, the kindness of thy youth, the love of thine espousals, when thou wentest after me in the wilderness, in a land that was not sown.” Happy would Israel have been if such a record had continued! It is a principle of Divine government to bestow rewards only after proof of fidelity. The Hebrews will not be deprived of a period of trial in which to demonstrate their unshaken allegiance to the God who has led them out of the house of bondage. NOTE.With respect to the area of this camp there is much difference of opinion. If it were so arranged as to be completely filled, we could approximate its area by assigning a requisite number of square feet to each person. But there was an unoccupied space between the tabernacle, with its Levitical custodians, and the sides of the quadrilateral. Since the breadth of this space is not given in the plan of the camp, we are left to conjecture its size. The camp was probably larger relatively than the Roman military castra, which were always fortified. The Hebrews never fortified, and hence had not the same reason for compression. It is evident from Numbers 10:2-8, that every part of the camp was to be within the sound of the silver trumpet. They could all see the brazen serpent lifted up on a pole near the tabernacle. Numbers 21:9. It is supposed that the length of the sabbath-day’s journey was fixed at two thousand cubits, because this was the distance from the tabernacle to the extremities of the camp, but there is no scriptural proof of this. Nor does the statute granting to the Levites a strip of land two thousand cubits wide around their cities (Numbers 35:4-5) prove that there was exactly this space between the tabernacle and the side of the camp. The Jewish writers do not agree, but the most common opinion among them is, that the circumference was twelve miles. Scheuchzer makes its area twelve square miles.An inspection of Solomon’s temple and its successor, with the outer and inner court, and its temple proper, ï íáïò, divided into the holy and the most holy place, will show that it is but a crystallization of this fluent camp. But this typifies more than the structure reared on Mount Moriah. Its antitype, or, rather, its eternal ideal and archetype, is the “holy city, the new Jerusalem, having the glory of God, and a wall great and high, and twelve gates, and at the gates twelve angels, and names written thereon, which are the names of the twelve tribes of the children of Israel. And the wall of the city had twelve foundations, and in them the names of the twelve apostles of the Lamb.” This is “the camp of the saints.” Revelation 20:9.The camp in the wilderness, before reaching the table-lands of Moab, was seldom laid out in the regular manner here indicated, on account of the unevenness of the ground. But when Balaam gazed upon it from “the top of the rocks,” spread out upon the plain, its symmetry and beauty extorted from his unwilling tongue these words of admiration: “How goodly are thy tents, O Jacob! and thy tabernacles, O Israel!” Could the eyes of unbelievers in modern times be anointed to see the inner, spiritual beauty of the “camp of the saints, the family of God on the earth, the Church of the firstborn written in heaven,” similar exclamations of wonder and praise would burst from their lips. ORDER OF .1. The Lord spake unto Moses… Aaron — We are not to suppose that Jehovah utters all the words of this chapter. Divine commands relating to the order seem to alternate with human statements of the numbers. This should be borne in mind by the reader. Jehovah relieved Moses of the delicate duty of establishing the order of the camp, and of making distinctions among his brethren by giving some the post of honour. He did what all generals claim as their prerogative, deeming it necessary to their success. He selected his own division, and subordinate commanders, and assigned each battalion its post in camp and on the march. We see no reason why Aaron should be addressed with Moses in this chapter, and Moses alone in the first. The reverse of this would have been natural, inasmuch as duties are enjoined on the Levites in the first chapter, but none in the second. 2. Every man… standard — See Numbers 1:52, note. Ensign — There were banners for the subdivisions of the tribes as well as for the tribe. It would be difficult for every man to see the tribal ensign, hence smaller groups were marked by their own banners. How the ensign (Hebrews, oth) differs from the standard (Hebrews, degel) we know not. It was probably smaller. “As the Israelites were commanded to encamp, ‘each by his own standard, with the ensign of their father’s house,’ the direction has been considered as implying that they possessed three varieties — 1,) the great tribal standards; 2,) the ensigns of the subdivisions; 3,) those of families or houses.” — . Far off — Rather, opposite to the tabernacle on all sides, thus making a hollow square, with the sacred tent in the centre. 3. On the east — Or, in front of the door of the tabernacle. Nearest to the tents of Moses and Aaron and the priests, and situated toward the sunrise, was Judah’s standard, planted with the first grand army corps of 186,600 soldiers, to constitute the van of the ponderous column. Issachar and Zebulun and Judah are all sons of Leah, hence there is the strongest motive for harmony. By birthright, Reuben’s was the right of precedence, or the hegemony, as the Greeks called it; but he had forfeited it by a very flagrant crime against the peace and order of his father Jacob’s house, and especially insulting to him. See Genesis 35:22; and Genesis 49:4. His sin dis-crowned him, as sin will dis-crown every impenitent soul. Nahshon, the phylarch or captain of the tribe, with the captains of the other tribes, were those whom Jehovah chose to assist Moses and Aaron in the census.Numbers 1:5. It is probable that Nahshon outranked not only the two captains of his division, but all the others also, being next to Moses and his vicegerent Joshua. These are doubtless the same men who were assembled by Moses and Aaron in Exodus 4:29, as “all the elders.” 4. Those that were numbered — These words are simply explanatory of his host. The better translation would be his host, even those of them who were mustered. Good generalship always puts the strongest battalion in the van, to receive without faltering any sudden attack from the front, and also places a strong rear-guard for the same reason. This accounts for the position of Dan’s grand division, next in strength to Judah’s. 5. Issachar was encamped next to Judah on one side, and Zebulun was probably on the other. By arranging them thus the standard of Judah would be in the centre of the line, and opposite to the door of the tabernacle, and very near to the marquee of Moses, the commander inchief under Jehovah. 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The rest is at https://www.sermonindex.net/commentary/whedon/ 9. These shall first set forth — Literally, pull up (stakes) first: the first to break up camp and march was to be Judah’s grand division. Mr. Bush, following Rosenmuller, inclines to the opinion that these are the words of Moses, and cites grammatical authority for the use of the future for repeated or customary action — “These uniformly set forth first.” But the future is more frequently used as a mild imperative. Moreover, if it was worthy of God to say any thing about the order, it was of the first importance that he should establish the question of precedence in the march, a point on which victory or defeat might turn. 10. Camp of Reuben — Or, host of Reuben. This tribe was the head of the second army corps, situated on the south of the tabernacle. Simeon, his own brother, son of Leah, and Gad, son of Zilpah, her handmaid, are members of this division. Reference to relationship was had in the entire arrangement of the camp, and finally, in some degree, in the allotment of the Promised Land. 17. The camp of the Levites is fully described in Numbers 3:14-39. The tabernacle itself, transported by the Gershonites and Merarites, had not its position in the column behind Reuben, but immediately in the rear of Judah, so as to be set up early for the reception of the sacred vessels and furniture, carried by the Kohathites in this central position in the rear of Reuben, for their better protection. See Numbers 10:17. 18. The camp of Ephraim came next, on the west side of the tabernacle. Here the descendants of Rachel, the tribes of Joseph’s two sons and the tribe of Benjamin, his favourite younger brother, reared their standard. They were near neighbours in Canaan, though the Jordan divided Manasseh. In the days of the monarchy they were intimately associated. “Before Ephraim and Benjamin and Manasseh, stir up thy strength.” Psalms 80:2. 25. The camp of Dan… on the north completes the square. It is composed of the tribes of Asher the son of Zilpah, and of Dan and Naphtali, sons of Bilhah, Rachel’s handmaid. Dan, second in strength to Judah, guards the rear of the column. The van and the rear, the posts of danger, are strongly guarded, while the weaker tribes and the non-combatant Levites are wisely placed in the middle of the column when on the march, and the Levites in the center of the square when encamped. NOTE.The question now arises, whether in a population exceeding two millions there could have been twenty-two thousand two hundred and seventy-three firstborn sons in the thirteen months since the passover. The proportion of male births to female among the Jews of modern times has been as high as twenty-nine to twenty, or nearly three to two. Assuming that in the month of the emancipation there were thirty-eight thousand marriages, it is not unreasonable to suppose that these would produce the required number of firstborn males, twenty-two thousand two hundred and seventy-three, in thirteen months, reckoning in the fruits of marriages previous to the exodus, which up to that time had been productive of no males. The exode must have given a wonderful impulse to marriage among the Hebrews, suddenly lifted up from crushing oppression and inspired and gladdened by freedom. The reasons for limiting the firstborn to those born after the Egyptian Passover are thus concisely stated in the Speaker’s Bib. Com.: “This seems implied in the very language used: — ’Sanctify unto me the firstborn, whatsoever openeth (not hath opened) the womb;’ (Exodus 13:2; Exodus 13:11-12;) by the ground which God is pleased to assign (Numbers 3:13; Numbers 8:17) for making this claim; by the fact that the special duties of the firstborn had reference to a ritual which, at the time of the exodus, had not yet been revealed; and by the inclusion in the command of the firstborn of cattle, which obviously must mean those thereafter born, for we cannot imagine that an inquisition among the flocks and herds was made at the exodus to discover for immediate sacrifice the firstborn already in existence.”Colenso’s argument in reply, that ôùׂ ?ø is a noun, (womb-opener,) simply removes the tense entirely, so that all presumption against the present tense is taken away.Dr. M. Mahan thus concisely relieves this arithmetical difficulty: “The best way (perhaps) of reconciling the number of the firstborn with that of the male adults, is suggested by the fact that the total number of Levites was twenty-two thousand three hundred, whereas only twenty-two thousand were available as substitutes for the firstborn. What became of the three hundred? It is answered, that they were the firstborn of the Levites, and, consequently, could only redeem themselves, and not their brethren. If so, the firstborn of the Levites since the Passover would be in the proportion of three hundred to twenty-two thousand, or one to seventy-four, of the males ‘from a month old and upward.’ Now supposing that the firstborn of the other tribes meant only those who had been born since the law of redemption had been instituted, we may make the following calculation:six hundred thousand fighting men would be about one half or one third of the male population of all ages; if we allow one half, the total number would be one million two hundred thousand; if we allow one third, it would be one million eight hundred thousand. Divide these sums respectively by twenty-two thousand, the number of the firstborn, and we get the rate of one to fifty-five in the one case, and one to eighty-one in the other; or, if we take the warriors to be (as is probable) something more than one third, and less than one half, of the whole number of males, we get a closer approximation to the one in seventy-four which has been previously calculated as the proportion of firstborn among the Levites. From this coincidence arises a probability that the firstborn in Numbers 3:43 were only those who had been born since the law of redemption had been given; and that said law was not intended to have a retrospective force.” These hypotheses (which are certainly not more violent than the assumptions of Colenso) would put the twenty-two thousand firstborn and the six hundred thousand warriors in a fairer proportion to one another, and so far would relieve the chief difficulty. See Poole’s Synopsis. THE SONS OF AARON , Numbers 3:1-4.Because man is a religious being whose hopes and fears are constantly grasping the invisible and the immortal, his imperative religious wants require the ministry of a class of men set apart from secular cares and dedicated solely to sacred offices. Since they touch the deepest springs of human action and national character, it can never be a matter of indifference who shall sway the influence of the priestly office. “He who would rule a nation must first conciliate its priests.” Augustus did not complete the subversion of the Roman Republic until he created himself Pontifex Maximus. It is the prerogative of God to select his own priesthood. They are to be his apostles to man, and man’s representatives before him. Chosen by reason of their personal fitness, they hold their sacred office only so long as that fitness shall continue. The Lord chose Aaron for the office of high priest. That there might be some always in training for the succession, he made the priesthood conditionally hereditary. When one branch of the family became hopelessly corrupt, it was either disqualified for the headship or wholly repudiated, and another branch was chosen. 1 Samuel 2:27-36.1. The generations — Hebrews, toldoth — as in Genesis 5:1 — the descendants. This term as here used indicates the Levitical families generally, because Aaron and Moses, when Jehovah spake on Sinai, were exalted to be the spiritual fathers of the tribe of Levi, of which they were members. Of Aaron — Aaron is placed before Moses because of his high priesthood. The generations of a person are commonly inserted in Scripture history at a “crisis when either a signal and accomplished fulfilment of the Divine counsels is to be indicated, or a stage has been reached which establishes a basis for a fulfilment to be narrated at large in the sequel.” And Moses — The posterity of Moses may be expected to follow, but it is not found. For this omission we find no very satisfactory explanation. Prof. Bush partially relieves the difficulty when he says that “Moses’s lineage is probably included under the general name Amramite, Numbers 3:27, embracing all the children and grandchildren of Amram, with the exceptions only of Moses and Aaron.” The sons of Moses were ranked as Levites, since their father’s extraordinary office was not hereditary. Hence his sons are enumerated as Levites, (see 1 Chronicles xxiii, 14,) where the family record of Moses is inserted. In the day — This was the register of Aaron’s sons then living when Moses went up to the summit of Sinai. But two were judicially smitten by Jehovah before the awful transactions of the mount were concluded, so that at the time of the present enumeration they were not living. Mount Sinai — Of the Sinaitic group, the peak which bears the name of Jebel Musa, or Mount of Moses, was formerly identified by travellers as Mount Sinai. But the hypothesis that this peak is the peak from which the Decalogue was proclaimed to man must be abandoned, because the plain at its base is, in the words of Stanley, “rough, uneven, and narrow,” and utterly insufficient for the vast Hebrew host who are represented as spectators of that tremendous manifestation of Divine power. Military surveys confirm this conclusion, and hence Jebel Musa, the traditional Mount Sinai, has been abandoned. At the northern extremity of the Sinaitic range is found Ras Suf-safeh, with two wadies or valleys opening from its foot, where there is space for the entire assembly of Israel to gaze upon its summit, taking the highest estimate of their number. Modern travellers are quite unanimous in the opinion that this peak is Sinai. See notes on Exodus 3:1; Exodus 19:2. Dr. Robinson, who rejects the claims of Jebel Musa, says of the peak Ras Sufsafeh, which he calls Horeb: “We were surprised, as well as gratified, to find here, in the inmost recesses of these dark granite cliffs, this fine plain spread out before the mountain, because even to the present day it is a current opinion among scholars that no open space exists among these mountains; and I know not when I have felt a thrill of stronger emotion than when, in first crossing the plain, the dark precipices of Horeb rising in solemn grandeur before us, we became aware of the entire adaptedness of the scene to the purposes for which it was chosen by the Hebrew legislator.” 3. Anointed — The anointing with oil symbolizes separation and consecration. The oil in both the Old Testament and the New typifies the grace of the Holy Spirit, “the unction from the Holy One.” Zechariah 4:2-12; 1 John 2:20; 1 John 2:27; Acts 10:38. See Alford’s note on the ten virgins. Matthew 25:1-13. No man can acceptably minister at the altar of God who is not anointed with the anointing “that abideth and teach-eth.” Consecrated — Hebrews, whose hands he filled. Septuagint, whom he perfected as to their hands. Vulgate, whose hands he filled and consecrated. In giving over the priesthood to the sons of Aaron there was the ceremony of putting an offering into the hand of the candidate, (Numbers 8:27, 28,) as the Christian bishop fills, at his ordination, the hand of the candidate for the ministry of the Gospel of Christ with a copy of the Holy Scriptures. 4. Nadab and Abihu — The tragic end of these sacrilegious priests is detailed in full in Leviticus 10:1-7, where see an extended annotation. They had but just been inducted into office. As men of note, they had been taken up the mount and had seen God. Exodus 24:9. A glorious manifestation of the power and mercy of God had just been given: “And the glory of Jehovah appeared unto all the people, and there came a fire out from before the Lord, and consumed upon the altar the burnt offering.” The effect upon the people was to awaken the commingling emotions of joy and awe: “They shouted and fell on their faces.” Amid this scene Nadab and Abihu committed a rash act of sacrilege, “and there went out fire from the Lord, and devoured them.” One vengeful flash from the Shekinah “struck them dead, with their censers in their hands, with not a moment’s warning. What a fearful exhibition of the truth that God’s jealousy burns fiercest about his altar!” Strange fire — Up to this event, which occurred just after the tabernacle was set up, and hence not more than four weeks before the census of the Levites, there is no record of any regulation respecting the character of the fire to be used for burning incense. But immediately after this sad catastrophe, in Leviticus 16:12, the command is given to take the coals of fire from the altar of burnt offerings on which it was perpetually burning. Leviticus 6:9; Leviticus 6:13. We infer that such a command had been given before to these newly-robed priests. The fire on the altar had been enkindled by God, and it was the duty of the priests to see that it never should go out. It is probable that this fire, and this only, had been prescribed for this service, and that these sons of Aaron wilfully transgressed this requirement. Some are of the opinion that the fire was called “strange” because the incense was not prepared in accordance with the prescription, “Ye shall offer no strange incense.” Exodus 30:9. It has also been suggested that the incense was burned in uncanonical hours, and that this was the offence. Before the Lord — These words do not necessarily imply that they had usurped the office of their father Aaron, and had rushed into the awful sanctity of the most holy place, where Jehovah, in the cloud of the Shekinah, was enthroned between the cherubim, for the entire tabernacle was filled with the special presence of the Lord. See on Leviticus 1:3. But from the prohibition of wine and strong drink to Aaron and his sons immediately following the account of the awful death of these two, we have good grounds for the inference that these priests were drunken when this impious act was committed. See Leviticus 10:8-11, and note the preceding context. Drunkenness impairs the faculty of moral discernment to discriminate “between the holy and the unholy,” and incapacitates to “teach all the statutes of the Lord.” “I will be sanctified in them that come nigh unto me.” Inebriation involves all vices and sacrileges. Eleazar and Ithamar — Aaron’s sole surviving sons. Half the Aaronic priesthood had been cut off at a stroke, as before noticed. God can carry on his work better with a pure ministry few in number, than with a multitude of unholy men in priestly robes serving their own lusts. THE LEVITES TO AARON, Numbers 3:5-11.In the performance of the prescribed ritual there were many duties of a semi-sacerdotal nature, and some that were even menial. For the latter the Gibeonites were subsequently held, as a punishment for their mendacious diplomacy and as a relief to the Levites, who had been charged with all the sub-priestly duties connected with the tabernacle. Hence the propriety of a public presentation of the Levites, and a solemn charge pronounced by the high priest. 7. Charge of the… congregation — As the Levites were subordinated to Aaron, it was proper that he should address them concerning their duties. As they were substituted for the firstborn of the people, the whole people were interested in their faithful discharge of their duties, and might with propriety be said to charge the Levitical body with these duties, which they themselves in the persons of their firstborn would have performed if the Levites had not been consecrated. In Numbers 8:11 Aaron is directed to “offer the Levites before the Lord for an offering of the children of Israel, that they may execute the service of the Lord.” The Hebrew for bring near, in Numbers 3:6, is a sacrificial word, used when an offering is presented to Jehovah. 9. 10. Wholly given — The Hebrew repeats nethunim, given, to emphasize it. They are to be like good soldiers, not entangling themselves in secular affairs for personal aggrandizement or pleasure. As ample provision will be made for their support out of the offerings and tithes, so they are to render an undivided service to Jehovah, to Aaron, and to the congregation. The Levites, the nethunim, must be carefully distinguished from the nethinim, the condemned Gibeonites. Joshua 9:27. The stranger — Non-Levite. See Numbers 1:51, note. THE LEVITES FOR THE , Numbers 3:11-13.On that night of wailing in Egypt, the saddest in the annals of mankind, the fifteenth of the month Nisan, when at midnight Jehovah smote all the firstborn in the land of Egypt, from”the firstborn of Pharaoh that sat on his throne unto the firstborn of the captive that was in the dungeon,” he passed over the blood-stained doors of the Hebrews, sparing their firstborn. These he commanded Moses to “set apart unto the Lord.” Exodus 13:12-16. For reasons not made known Jehovah relinquished this claim, and appointed the tribe of Levi to minister unto him instead of the firstborn. The substitution of adults capable of immediate service harmonizes well with the hypothesis that the phrase, “all the firstborn,” is to be understood prospectively, and so includes only infants born since the Exode, and incapable till thirty years old of rendering service. Levi may have had this honour for special fidelity in times of trial, especially against the abomination of the golden calf, set up and worshipped at the foot of Mount Sinai. Exodus 32:26-28. Dr. A. Clarke suggests that Levi was taken because it was the smallest tribe. This substitution accounts for the census of the tribe of Levi, the enumeration of the firstborn males, (Numbers 3:40,) and the redemption of the number in excess. Numbers 3:47. We are not to understand that the claim on the firstborn was to be retrospective, like an ex post facto law, and to cover all the firstborn of all ages, but those born after the passover night up to the census in the wilderness — all born during the first thirteen months of the Exodus. Our reasons for this limitation will be seen when we discuss the number of firstborn, and their ratio to the fighting men. See Numbers 3:40, note. 12. Openeth the matrix — Or womb. “This expression is generally employed in cases in which a common term is required to designate the firstborn of both man and beast, (Exodus 13:2; Exodus 13:12-15; Exodus 34:19-20; Numbers 8:16-17; also Numbers 18:15; Ezekiel 20:26;) but even then, wherever the two are distinguished, the term τωׂ ?ψ, peter, is applied to the firstborn of animals, and αλεψto the firstborn sons of men. On the other hand, where only firstborn sons are referred to, as in Deuteronomy 21:15-17, we look in vain for the expression peter rechem — ’openeth the womb.’ Again, the Old Testament, like modern law, recognises only firstborn sons, and does not apply the term firstborn to daughters at all.” — Keil and Delitzsch. The law of inheritance omits the daughter in designating the firstborn. In case of polygamy there was only one firstborn. 13. All the firstborn are mine — This is a claim founded on the sovereignty of Jehovah, as is seen by the declaration, I am the Lord. As he had chosen Israel to be his firstborn (Exodus 4:22, note) by a sovereign national election to certain earthly privileges — not to life everlasting — so he exercised the prerogative of selecting a certain class in Israel to be devoted to his especial service. The intimation in this verse is, that the firstborn were saved from the destroyer because they were set apart or hallowed into Jehovah, and not that they were hallowed because they were spared. Hallowed — Hebrew, kadash; Greek, αγιαζω; Vulgate, sanctifico. The two senses of these words are: — 1.) To set apart from secular to holy uses. 2.) To cleanse, to purify: of things, a physical cleansing; of persons, a spiritual as well as a physical purification is signified. When the Levites took the place of the firstborn they were not only set apart, but they were washed also. See Numbers 8:6-7. Hence the figures of the physical and spiritual cleansing from all filthiness of the flesh and spirit enjoined by St. Paul in 2 Corinthians 7:1, and by James in Numbers 4:8. “Hallowed,” in this verse, signifies set apart. The firstborn were never ceremonially washed and initiated into the service of the tabernacle, because of the almost immediate substitution of the Levites. THE OF THE LEVITES, Numbers 3:14-39. 14. Unto Moses — To whom alone this order is given, probably because Aaron and his sons had a pecuniary interest in the result, inasmuch as the redemption money for the excess of the firstborn was to be paid to them.In Numbers 3:39 of this chapter Aaron is spoken of as taking part with Moses in the enumeration; but in the Hebrew the Masoretic marks indicate a spurious reading. The same unauthorized reading occurs again in the Septuagint in Numbers 3:16. 15. After the house of their fathers — Their mothers might have married into other tribes, and borne sons who were counted in those tribes. 22. Numbered… according to the number — Mustered, or inspected, according to the number. The words differ in the Hebrew. 25. Tabernacle… tent… covering — The tabernacle consisted of three chief parts, namely, the dwelling place, mishkan, or tabernacle strictly so called; the tent, ohel; and mikseh, the covering. The tabernacle itself was made of ten curtains of fine linen, ornamented with coloured cherubim resting upon a framework of boards, and was composed of the holy place and the most holy, corresponding to the adytum, íáïò, or innermost sanctuary of the temple at Jerusalem. The tent — a goat’s hair fabric — was to cover the tabernacle, while spread over the tent was the covering made of the red skins of rams, or tachash skins, as a protection from the weather. See note on Numbers 4:6. Much confusion arises from the fact that in English tent and tabernacle are synonyms, and mean about the same as covering. 26. The cords of it — The word “it” does not stand for the altar, which had no cords, nor for the hangings of the court, the care of which belonged to the Merarites, but to the tabernacle. 30. Elizaphan was of the youngest family of the Kohathites. Three other families outranked his in seniority. The ill-will awakened by this promotion of Elizaphan to the headship may have caused the rebellion of Korah, one of the older families. 39. Twenty and two thousand — Here is bad arithmetic. The sum is three hundred less than the items call for, yet is correct, for it tallies with the total of the firstborn after subtracting the excess, two hundred and seventy-three, (Numbers 3:46,) who were to be redeemed by money. The rabbies explain the discrepancy by saying that there were three hundred firstborn among the Levites, and that they could not be offset for the same number of firstborn of the other tribes, and so were left out of the total. We adopt this explanation in preference to that of a clerical error of six hundred for three hundred by dropping the letter lamedth in the Hebrew word for three. Michaelis objects to this solution by the rabbies as inadmissible, because “the rule would apply to the particular amounts, as well as to the sum total.” This does not necessarily follow. Baumgarten makes a valuable suggestion when he says that “the silent omission of three hundred firstborn was intended, in this particular instance, to conceal the fact that there were limits to the assumed holiness of Levi, which were manifested in the inability to redeem Israel, in order that the relation between Levi and Israel might not be disturbed.” It speaks well for the scrupulous fidelity of the Jews in guarding their manuscripts that there has been no attempt to interpolate an explanation of this difficulty, or to alter the items to make them conform to the footing. Thus we have a high probability, amounting to a moral certainty, that the Jews, as “librarians for the Christians,” have faithfully transmitted to our hands the uncorrupted word of God. 40. A month old — In Leviticus 27:6 the age of one month had been fixed as the age to be reached before the parents should redeem their firstborn son. Those dying under that age were not redeemed. 41. The cattle of the Levites — These do not seem to have been enumerated, but were estimated in the mass as equal to the firstborn cattle of all the other tribes. They were not all immediately sacrificed, nor were they taken from the Levites, but left in their possession to be sacrificed when needed. This is an impressive illustration of that stewardship of property required by Jesus Christ of all his followers. Having consecrated all their substance to him, they are to be ready to present it as a cheerful sacrifice at the first intimation of his will. THE , Numbers 3:44-51.Since the results of the two enumerations disclose an excess of two hundred and seventy-three firstborn above the number of the Levites, Jehovah evinces the exactness of his demands, and sets an example of what men call square dealing, by requiring an equivalent for the services of these unexchanged firstborn. In all ages money has been deemed the equivalent of labour. In accordance with this principle of political economy, Jehovah sets a price upon the services of these two hundred and seventy-three firstborn, namely, five shekels each, about two dollars and seventy cents in the Federal currency, amounting to over seven hundred dollars, reckoning the shekel at fifty-three cents. The entire sum of redemption money was paid to Aaron and his sons as the representatives of Jehovah. The important question here arises, By whom was it paid? Here we have three conjectural answers: — 1. That the question of redeeming the two hundred and seventy-three was determined by lot; that twenty-two thousand drew lots which entitled them to be offset for as many Levites, and that the supernumeraries drew blanks, which indicated that they, or rather their parents, must pay each five shekels. This is the tradition, and is the theory of the Rabbies. It seems not to be just to the supernumeraries, nor to be in harmony with the dignity of Jehovah.2. Another hypothesis is, that the firstborn were redeemed by seniority, leaving the two hundred and seventy-three youngest to be redeemed by their parents.3. The more reasonable solution of the difficulty is the theory that this money was a tax upon the tribes, and was paid out of a common fund. 47. Shekel of the sanctuary — Or, sacred shekel. Shekel signifies, in the Hebrew, weight in the abstract. But weights soon pass over into a designation of coins, as the English pound. There are in the Old Testament three shekels mentioned — the ordinary shekel, the shekel of the sanctuary, and the shekel after the king’s weight. 2 Samuel 14:26. It is impossible to show the exact difference between these. According to the best authorities, the shekel was equal to three English shillings, or seventy-four cents. But if we follow the Septuagint, which translates it by διδραχμον, it equals in English currency one shilling seven pence half penny, or thirty-nine cents. In such case all our estimates of weight and value must be proportionally decreased. The latest conclusions, in Smith’s Dictionary, make the silver shekel equal to two hundred and twenty grains, or 220/417 of the Federal dollar, about fifty-three cents. In the sanctuary were kept the standard weights and measures; hence, “the balances of the sanctuary.”The Jew’s religion touched his ordinary life at every point, as Christianity should its professors. Twenty gerahs — Gerah is Hebrew, meaning berry, or grain, possibly the seed of the carob-tree. The Mosaic gerah, which is equal to thirteen and seven tenths Paris grains, is equal to four or five beans of the carob, and, according to the Rabbies, to sixteen grains of barley. GENERAL REMARKS. 1. The relatively small number of Levites (twenty-two thousand) must not be understood as a fact so extraordinary as to invalidate the account, as Bishop Colenso hints. It was, no doubt, a part of the prophetic curse of Jacob. Genesis 49:6-7; also Numbers 1:49, note. It is also probable that the numbers of the other tribes included many servants and dependents of “the mixed multitude” who accompanied Israel out of Egypt. But in the census of the Levites only pure Hebrews were numbered.2. In Numbers 4:3; Numbers 4:23; Numbers 4:30; Numbers 4:39; Numbers 4:43; Numbers 4:47, the minimum age of Levitical service is thirty years, but in Numbers 8:24-25, it is twenty-five years. The Seventy cut this knot by uniformly reading twenty-five for thirty throughout this chapter; but this is an arbitrary and unauthorized attempt at harmony. The Talmud, followed by some Christian writers, affirms that at twenty-five the Levites attended at the tabernacle for instruction during a term of five years. But in Numbers 8:24 they are called to “go in to wait upon the service of the tabernacle,” or, literally, “to enter into the (Levitical) army.” This is evidently more than mere pupilage. By reference to the two conflicting passages it will be found that in Numbers 4:30-31 the word burden is employed as descriptive of the duties of Levites who are thirty years old, while this term is omitted in Numbers 8:24, from which we infer that at the age of twenty-five they were permitted to perform the lighter work of guarding the tabernacle, while they were not allowed to assist in its transportation. The explanation which supposes that the age of thirty was for the period of their journeyings, and that the age of twenty-five was in anticipation of their abode in the Land of Promise, has no scriptural foundation. Its most plausible argument is, that in Palestine, when scattered in the Levitical cities, a larger number would be required than in the wilderness, where the whole body were present. Hence David reduced the age to twenty years. 1 Chronicles 23:24; 1 Chronicles 23:27.3. The tabernacle is, in the New Testament, figuratively employed to represent the human body; the holy things first removed, the soul; the curtains taken down, the consumed flesh; the disjointed boards, the scattered bones; the tabernacle removed and set up in another place, the resurrection. See John 1:14, εσκηνωσε, tabernacled; 2 Corinthians 5:1-4; 2 Peter 1:14. It is also used by John in the Revelation to represent the future dwelling of God among men. Numbers 7:15, σκηνωσει, shall tabernacle. Also Numbers 13:6; Numbers 21:3. Compare Ezekiel 37:27-28. THE AGE-LIMITS TO SERVICE, Numbers 4:1-3.The Lord in this chapter defines the term of acceptable service to be rendered by the Levites. This was necessary to secure the highest efficiency in service, and as a safeguard against failure through the immaturity of youth and the imbecility of old age. 3. From thirty years old — The minimum limit is fixed at ten years above the military age. This is not surprising when we consider that the sacred service required not only physical strength, but especially intellectual maturity and sound judgment. These are rarely found at twenty, but at thirty the character becomes fixed, and the mind assumes the oaken toughness of manhood. John the Baptist began to preach when thirty. Jesus Christ, though not under the limitations of the Levite, did not enter upon his public mission till thirty years of age. Although the world was in sad need of the Gospel when he was twenty, he waited until he could present to the wondering world a perfect manhood enshrining the Supreme Godhead. Hence the celebrated Hebraist and theologian, Prof. Moses Stuart, has very ably argued, that as a general rule none should be ordained to the responsible office of the ministry of the Gospel till thirty years of age. For a discussion of the discrepancy between the thirty years required here and the twenty-five years in Numbers 8:24-25, see general remarks at the close of this chapter. Until fifty years — This is a few years above the usual maximum military age. In ancient Rome this was at forty-six; in the United States a man at forty-five is exempt. The reason for the continuance of the Levite beyond the military age-limit of many nations is, that the intellect and judgment at that age have suffered no deterioration. All that enter into the host — Hebrew, Every one that enters the army. The service of God is a spiritual warfare; the body of believers constitutes the militant Church. Hence the frequency of martial metaphors in St. Paul’s epistles. 4. In the tabernacle — Into the holy of holies, where God met the high priest, no other person was permitted to go. But it was the office of the Kohathites to transport and have the charge of the sacred furniture contained therein when wrapped up by Aaron and his sons. The most holy things — Hebrew, holiness of holiness, a form of Hebrew superlative. There is no need of the English preposition about. “The most holy things” are the grammatical appositive of tabernacle; the container is put for the contained, such as the ark of the covenant, the golden altar, the table of show-bread, and the candlestick. These were not to be touched, nor even seen, till wrapped up by the priests in the manner prescribed in the following verses. Eleazar, the elder of Aaron’s living sons, was charged with the preparation of these burdens of the Kohathites. See Numbers 4:16. 5. The covering vail — That which separated the holy from the most holy place. It was this vail that was rent at the crucifixion of Christ. In Hebrews 9:3, it is called the second vail. 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The covering — This must be distinguished from the outside covering of the whole ohel, or tabernacle. Hence it should be translated “a covering,” made specially to enwrap the ark for carrying. Badgers’ skins — Hebrew, tachash skins; LXX., hyacinth (coloured) skin. Gesenius sustains the English translation badger, which Dr. Robinson says “is without sufficient reason,” as this animal is rare in the wilderness. He inclines to call it the halicore, a kind of fish. Keil, and De Wette, and Knobel call it the sea-cow. 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9fea1134e7d8e3617eb58235a04cbe762aee261a938d4a24169b3b869762586581957458ca22617340c2323d775ca2f6f76b 045151a377e0f302a2abb01b93f9ba753c2c31a140403b2be24ac71ef110de044fb97cb638369eaf7f6ef3a856e1f1c6f81c e0bc21546b211f8ca200a3621b3772319987006378594b67ff3409bfc1285fb3047b42e2df98c363e2628074e64443fe0741 88214f1a384ca30000000049454e44ae426082The Speaker’s Commentary inclines to the seal, the skin of which was used for a tent by Augustus, and is said to be proof against lightning. See Exodus 25:5, note. Cloth wholly of blue — Or, rather, purple blue. The Hebrew, ϊλμϊ, is translated by the Seventy υακινθινιν, hyacinth blue, and in the seventh verse, ολοπορφυρον, wholly purple. We have here proof that Jehovah makes provision for the gratification of the esthetical nature of his people, for this cloth is ornamental. The leathern cover beneath it is for protection. We are not sure of what the colour is the emblem. The ark bore within it the two tables of the law, and its lid was the propitiatory or mercy-seat. Inasmuch as Christ is our propitiation, (Romans 3:25,) and has hid the law in his heart, (Psalms 40:8,) the ark symbolizes him. Hence it was proper to signalize it with a bright covering, to invest it with all honour in the eyes of man. Put in the staves — These were the golden rods with which it was carried. They were not to be taken out. This entry is longer than a Bible module can hold. The rest is at https://www.sermonindex.net/commentary/whedon/ 7, 9. The table of show-bread — This is minutely described in Exodus 25:23-30. The literal Hebrew here is show table, or, more exactly, table of faces or face, referring to the presence of Jehovah, not of the people, for they were not permitted to see it. It sets forth in a sensible manner the great truth that the unseen Jesus is the bread of life for the believing soul. It, with all its furniture, and the continual bread, was to be prepared for removal. The bread was called “continual” or perpetual, because loaves were always to be on the table, the new always taking the place of the old. The table was to be spread with a cloth of blue, or purple blue, and then, after all the furniture and show-bread were put upon it, was to be covered with a scarlet cloth. Could we authoritatively interpret the significance of this colour, as some assume to do, we should not hesitate to enlighten the reader. In this case the coloured cloth is not for ornament, since it is covered with the tachash skin. The same may be said of the golden candlestick, and all the utensils appertaining to it. This was the symbol of that illumination which is afforded by the Holy Spirit, dispelling doubts, and giving to the believer a sense of the reality of spiritual truth. Hence the Holy Ghost is called by Jesus the Spirit of Truth, or the Spirit of Reality, because he makes real to our spiritual intuition the truth which is dark to our reason. Snuffdishes — The same word is elsewhere rendered censer.Leviticus 10:1; Numbers 16:6. The one was used for trimming the lamps, and the other for carrying live coals for the purpose of burning incense. 10. Put… upon a bar — Poles framed together with cross-bars, for bearing on the shoulders of two men, like a sedan-chair. 89504e470d0a1a0a0000000d49484452000000b7000000ef0803000000876db53700000300504c5445000000010101020202 0303030404040505050606060707070808080909090a0a0a0b0b0b0c0c0c0d0d0d0e0e0e0f0f0f1010101111111212121313 131414141515151616161717171818181919191a1a1a1b1b1b1c1c1c1d1d1d1e1e1e1f1f1f20202020202022222223232324 24242424242626262727272828282828282a2a2a2b2b2b2c2c2c2c2c2c2e2e2e2f2f2f303030303030323232333333343434 3434343636363737373838383838383a3a3a3b3b3b3c3c3c3c3c3c3e3e3e3f3f3f4040404141414141414343434444444545 454646464747474848484949494949494b4b4b4c4c4c4d4d4d4e4e4e4f4f4f50505051515151515153535354545455555556 56565757575858585959595959595b5b5b5c5c5c5d5d5d5e5e5e5f5f5f606060616161616161636363646464656565666666 6767676868686969696969696b6b6b6c6c6c6d6d6d6e6e6e6f6f6f7070707171717171717373737474747575757676767777 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The golden altar — This (described in Exodus 30:1-5) was also to be wrapped in a twofold cover of blue cloth and skins after it was cleansed of its ashes. The staves or rods, which would be in the way of the ministering priests, were not in the rings when the altar was in use. They are now to be put in. Covered first with purple, and then with its outside wrapping of skins, it was to be carried by the waiting Levites, while the various implements of the altar, wrapped in a similar manner, were to be carried on bars resting on the shoulders of the Levites. The removal of the ashes indicates that some sacrifices were made in the wilderness, a fact which some writers deny. There was, doubtless, much neglect of this duty. Amos 5:25. 15. Covering the sanctuary — Since none but Aaron could enter into the holy of holies under the penalty of death, we are to understand, by the sons of Aaron assisting in preparing the sanctuary and its furniture, that the prohibition was in force only when the cloud rested upon the tabernacle. But when this was removed the sons of Aaron might enter the most holy place to assist in these preparations for removal. Now that Christ has rent the veil by his death for us, we may all draw near with boldness, not to the ark of the covenant, divested of the glorious presence of the Shekinah, but to the throne of grace, filled with the presence of the merciful Father, propitiated by the great High Priest, who ever liveth to make intercession for us. 16. The office of Eleazar — It is the statement of Jewish commentators that Eleazar bore upon his person four burdens: “The oil of the light in his right hand, and the anointing oil in his left; the incense in his bosom, and the meat offering on his shoulder.” But it is not credible that one man should be so heavily laden, for the anointing oil alone, according to the lowest computation, weighed at least fifty pounds. Exodus 30:23-24. It is reasonable to suppose that he was specially charged with the care of these, but that he was assisted by the Levites. Sweet incense — The emblem of acceptable prayer. It was compounded of several spices and aromatic gums, (see Exodus 30:34-36,) indicating the different exercises in prayer, as adoration, confession, etc. In this minute description of the materials for the daily service with which Eleazar was charged there is no mention of the sacred fire, which had to be kept always burning. An item so important must have been provided for, and some persons must have transported and kept alive the sacred coals in a censer. 18. Cut ye not off… the Kohathites — Hebrews, Cause ye not to cut off, etc. This admonition signifies that the priests charged with the duty of enveloping the sacred furniture should not be the occasion of the death of any Levite through their inattention to the commandment to cover the holy things from the sight or touch of the bearers. If it is objected that it is unreasonable to suppose that the just God would cut off one through another’s carelessness in handling sacred things, we would call attention to that very constitution and course of nature in which we daily move. We are every day exposed to sudden death through the absent-mindedness of the apothecary, the thoughtlessness of the switch-tender, the sleepiness of the engineer, or the unskilfulness of the pilot. God does not miraculously interpose to prevent the evil results of inadvertence in dealing with physical forces. We should expect the same to be true when we enter the realm of spiritual powers. The death-stroke that flashed from the Shekinah upon some curious Levite who approached unwarned the uncovered ark of the covenant might have been as natural as the death-shock from an accidental contact with an unguarded electrical battery. For aught that we know it would require a miracle to prevent a fatal result of carelessness in the first case as much as in the second. What a lesson is here taught to all Christians, especially to all ministers of the Gospel, not to withhold from the wicked the proclamation of the terrors of the Lord God, who is a consuming fire. “Those who do not what they can to keep others from sin, do what they can to cut them off.” This remark of the sententious Henry is based on the word of God. Proverbs 24:11-12; Ezekiel 33:6. 20. They shall not… see… lest they die — There is here a very expressive Hebrew word, ëáìò, as a gulp, a swallowing. “They shall not see for a single instant the holy things.” Dr. A. Clarke’s reference of this word to the enveloping of the holy things is hardly admissible. The Authorized Version makes the same mistake by rendering it, when they are covered. While we shrink from announcing all the reasons for hanging so many terrors about the abode of Jehovah on the earth, we may say that nothing could more deeply impress upon all the Hebrew people the majesty, power, and holiness of their God in contrast with the divinities of all the surrounding nations. It is in mercy that God withholds from our eager eyes those revelations of his glory which our spiritual stupidity and littleness of faith so often crave. It was after the awful manifestation of Jehovah on the summit of Horeb that the people said to Moses, “Speak thou with us, and we will hear; but let not God speak, lest we die.” Exodus 20:19. SERVICE OF THE SONS OF GERSHON, Numbers 4:21-28.The special service assigned to this great family of Levites was the transportation of the cloth and skin coverings of the tabernacle, with its numerous hangings, cords, and curtains. There are no minute directions respecting the packing of these, because they were deemed less sacred than the furniture. They were taken down and folded up by the Levites, (Numbers 1:51,) under the superintendence of Ithamar, the son of Aaron. The Gershonites were allowed two covered wagons, drawn by four oxen. Numbers 7:3; Numbers 7:7.SERVICE OF THE SONS OF MERARI, Numbers 4:29-33.The framework of the movable temple still remains to be transported. The family of Merari are charged with the boards, posts, pins, bars, and cordage pertaining to the support of the structure. They were allowed the assistance of four covered wagons drawn by eight oxen. Numbers 7:3; Numbers 7:8. On the march, this family, as well as the Gershonites, were under the command of Ithamar the priest. His column was to precede the Kohathites with the sacred furniture, in order to pitch the tabernacle and have it in readiness for them. Numbers 10:17; Numbers 10:21. 32. By name… the instruments — As there was a great difference in the weight of these various parts, the burdens might be very unequally distributed if each was left free to choose his own. Hence this precaution prevented strife and injustice. The phrase “by name” implies that an inventory was kept, not only on account of the number and variety, but of the comparative commonness and smallness of those things which might have been easily lost through carelessness. There is nothing trivial in the service of God. CENSUS OF LEVITES, Numbers 4:34-49.The results of the enumeration of Levites between thirty and fifty years are here tabulated, together with the number of incompetents and the total:..TOTAL.Kohathites 2,7505,8508,600Gershonites 2,6304,8707,500Merarites 3,2003,0006,200Total 8,58013,72022,300Percent.Competent Percent.Incompetent.Kohathites3268Gershonites3565Merarites5248The total number of competent men tallies well with the whole number of Levites. The percentage of competent Merarites is remarkable. “What an astonishing number of men, all purely ecclesiastics; all performing some service by which God is glorified, and the congregation at large benefitted!” — A. Clarke. We should not regard the thirteen thousand seven hundred and twenty incompetents as entirely useless. The care of the cattle and flocks, and the transportation of the families and their tents, would afford sufficient scope for the healthful activity of both the young and the old. Superannuates in the Christian ministry often glorify their Master more by suffering his will than by doing it.By inspecting the above table the wisdom and goodness of Jehovah are seen in adjusting the heaviest burden to the strongest shoulders. Merari, numerically the least family, has the largest number of strong men, and the severest labour. REMARKS.(1.) In the foregoing statutes for the sanitary and moral purity of the camp, how vividly Jehovah manifests himself as a God nigh at hand, and not afar off!(2.) Nothing could be better adapted than these laws to create in the Hebrew mind a sense of the omniscience of Jehovah. This very Scripture may have contributed to that wonderful perception of this truth which David possessed. Psalms 139.(3.) The particular providence of God could not have been doubted under an administration in which he infallibly interposed to mark the guilty and shield the innocent.(4.) God’s holiness, and his abhorrence of sin, the conception of which was at this time very inadequate in the Hebrew mind, here shines forth. We who have enjoyed the light of a higher dispensation are often forgetful of the spiritual darkness of the masses of the people, even when led by the pillar of fire. The idea of God’s holiness dawned upon them slowly through that ritual, ordained expressly not only to illustrate this attribute of Jehovah, but to adumbrate the incarnation of the Holy One.(5.) The fact that the only ordeal instituted by God is that which guards the sanctity of marriage shows the transcendent value of that institution, and teaches human legislators and jurists with what strict carefulness they should shield this sacred relation from the perils to which it is exposed in modern times.(6.) But why is not the sanctity of marriage guarded on both sides? Why is there no ordeal for a suspected husband? 1.) One end of the jealousy-trial being the protection of innocence, the husband, as the stronger party and endowed with authority, was not so much in need of protection. He could not be severely oppressed or capriciously put away in divorce. 2.) To afford to the jealous wife the same appeal to Jehovah against her husband would have been derogatory to the great authority and superior dignity always accorded to him, in Oriental countries especially, and approved by the Holy Scriptures. Genesis 3:16; 1 Corinthians 11:3. 3.) Though the violation of the marriage vow by the husband is a sin as heinous as the infidelity of the wife, yet its social and civil effects are not so disastrous to the peace of the family and the good order of society. The husband might transgress without foisting a spurious heir upon a family: it is not so with the wife. Hence she should be entirely above suspicion. The ordeal was designed to lift her up to that enviable position. In case of the violation of the seventh commandment, proved by competent witnesses, the guilty parties, both being under marriage vows, suffered the same punishment. Leviticus 20:10.(7.) Sceptics and visionary idealists, who demand the absolutely right in human legislation, attained by the very best method, severely criticise the trial of jealousy as unworthy of divine origin. All such we refer to Bishop Butler’s unanswerable declaration that men are endowed with the moral ability to judge of ends as right or wrong, while they are not competent to pronounce upon the means which God may select for the attainment of a right end. (Butler’s Analogy, chap. Numbers 7:2.) Moreover, all human legislators who aim at practicable legislation are compelled to regard the moral condition of those for whom they enact laws, and to aim at an attainable imperfect good rather than at an impossible ideal perfection. When God sets up a theocracy over the imperfect and depraved, it is not derogatory either to his wisdom or holiness to descend from the realm of the ideal into the sphere of the practical. REMOVAL OF THE UNCLEAN FROM THE CAMP, Numbers 5:1-4.For some general reasons for the mixture of ritual legislation with history see Introduction, (1.) The purification of the camp from the defilement of leprosy was enjoined for reasons concisely stated by Dr. A. Clarke: “1.) On a purely physical reason; the disease was contagious. 2.) There was also a spiritual reason; the camp was the habitation of God, and nothing impure should be permitted to remain where he dwelt. 3.) The camp is the emblem of the Church, where nothing that is defiled should enter, and in which nothing that is unholy should be tolerated.” We may add a fourth reason. This purification was educational, as were all the other Levitical cleansings, and tended to the development of the notion of spiritual purity. “Howbeit,” says St. Paul in one of his generalizations, “that was not first which is spiritual, but that which is natural, and afterward that which is spiritual.” 2. Every leper — A discussion of leprosy may be found in Leviticus 13. It was considered a punishment from God. The very term “leper,” in Hebrew etymology, signifies one “struck.” The Greek poet AEschylus (Choeph., 271) portrays it as the scourge of an offended deity. It is the opinion of scientific men that the leprosy, the diagnosis of which is given in Leviticus xiii and xiv, includes all severe diseases spreading on the surface of the body in the way described, as syphilis, elephantiasis, and cancer. Leprosy proper, common in Egypt and Syria, begins imperceptibly with a few reddish, painless spots, gradually increasing for some years, and becoming more manifest. The spots become large, covering the entire skin; sometimes raised, though flat. The upper part of the nose swells and softens, the nostrils distend, the under jaw swells, the eyebrows are elevated, the ears grow thick, the ends of the fingers and toes swell, the nails grow scaly, the joints of the feet and hands separate, and the palms and soles become ulcerated. This kind is supposed by some not to be infectious. In Egypt and Palestine it was endemic in a mild form. Every one that hath an issue — See notes on Leviticus 15:2-33, where it is called a running issue. The separation enjoined was admirably adapted to prevent contagion of every kind, and to repress licentious indulgences. Defiled by the dead — The Hebrew has πτωׁ, nephesh; and the Greek ψυχη, psyche, spirit or soul, instead of the usual word for dead. In Leviticus 21:11, and Numbers 6:6, the Hebrew adds ξϊ, meth, dead. This was a ceremonial, and not a physical or contagious, defilement. Actual touch was not necessary for defilement, but touching a grave, bearing the dead, or entering a tent or house where there was a corpse. Note, Numbers 19:11-18. The reason of the defilement attributed to a dead body is not assigned. It may be on account of its speedy decomposition in a hot climate. 3. Without the camp — We are not to suppose that these impure persons were left without shelter. Severe indeed, and inhuman, would this banishment of morally innocent persons be, if there were no provision made for their comfort. Pest-houses specially set apart for lepers outside the towns are found in Palestine to this day. Dr. Robinson mentions one opposite the Zion gate of Jerusalem. May it not be because all manner of spiritual leprosies and impurities are without the camp that we are to go forth thence bearing Christ’s reproach? Hebrews 13:13. In the midst whereof I dwell — This is the chief reason for the sanitary ceremonial and moral cleansing of the camp. It also typically enforced the practice of moral purity: “Cleansing themselves from all filthiness of the flesh and spirit.” FOR , Numbers 5:5-10.The repetition of this law, originally enacted in Leviticus 6:1-7, seems to be for two reasons: 1.) To promote the moral purgation of the camp; and 2.) To supplement the law in case there is no goel, or next of kin. Such a case had probably arisen. See Introduction, (1.) 6. To do a trespass — This embraces offences against the right of property, such as denying and withholding a deposit, finding and concealing lost goods, getting possessions by violence or by fraud, and concealing the wrong by lies and perjury. Against the Lord — The cardinal ethical principle involved in this is, that the creature is so intimately related to the Creator that any infringement of his rights dishonours and displeases his “Great Original.” Hence it follows, that all that morality is radically defective which treats our neighbour as a mere man, and ignores the obligations springing from his relation to God. In other words, no man can keep the second table of the law while disregarding the first; no man can love his neighbour as himself unless he loves God with all his heart. Guilty — Hebrew, asham, to be in debt or at fault. For this the trespass offering, or asham, was prescribed. See on Leviticus 6:1-7, of which this law is an epitome. 7. They shall confess their sin — This was not a forced acknowledgment of a person detected in dishonesty which he is trying to hide, but a voluntary confession of a truly penitent heart conscious of guilt. Confession is the ordained manifestation of sincere sorrow for sin. The principal… and fifth part — Restitution, if possible, must always accompany true repentance. To confess and still clutch the “guilty prize” is a mockery of God and man. The fifth part of the value was to be added to compensate the injured person, If the crime had not been voluntarily confessed, but had been lawfully proven, the convicted thief would have been liable to a fine of fourfold if the thing had been sold or the animal slain, and there was no possibility of voluntary restitution. Exodus 22:1. The difference is, that the one is directed against flagrant and wilful thieves, and the other against those who have committed fraud through extreme want and strong temptation, and against the light of conscience which is now giving them no rest, but is prompting them to confession. 8. No kinsman — The Hebrew goel was the nearest relative, whose duty it was to redeem his enslaved kinsman, as well as to avenge his death at another’s hand. See note introductory to Numbers 5:1, and on Genesis 9:5.In this is implied the fact of the death of the injured party. To the priest — As the representative of Jehovah, who in a peculiar sense is the kin of the deceased, the restitution is to be made. He is our ultimate legatee and avenger. The restitution money paid to the priest was put into a common purse and distributed among all the priests in that course. The ram of the atonement — This was the sacrifice by which the expiation to Jehovah was effected. Leviticus 6:7. As he was offended by the sin, his wrath must be appeased, as well as the violated rights of man be restored. Hengstenberg interprets this to signify that Jehovah, the natural heir, who was wronged in the injured person, was to receive a double trespass offering. The original law required, with the ram, a sum of money estimated to be an equivalent to the injury done to the person. “The ram of the asham receives an imaginary value according to the estimate of the priests.” The ram presented by the delinquent “as a compensation for the spiritual debt was taxed as high as the sum which was given for the compensation of the outward material debt. By this symbolic act the idea of debt was most vividly impressed, and the necessity of making a settlement with God was clearly exhibited.” This verse supplements the original law of the trespass offering, which is silent respecting the death of the injured person who had no heir or goel. It is probable that such a case had occurred, and hence additional legislation was required. 9. And every offering — Terumah. The original, according to Furst, signifies “any oblation, that is, a gift taken from a whole which one brings to God or to the priest.” It is supposed to have special reference here to the heave shoulder and the wave breast, the perquisites of the priestly office. Leviticus 10:12-15. The Greek version has απαρχη, firstfruits. We group together all the sources of revenue to the priests before their settlement in Canaan. 1.) One per cent. of the produce of the soil, which was one tenth of the tithes paid to the Levites. Numbers 18:26 to Numbers 28:2.) A special tithe every third year. Deuteronomy 14:28; Deuteronomy 26:12. 3.) The five shekels for the redemption of each firstborn. Numbers 18:16. 4.) The redemption of persons or things especially vowed to Jehovah. Leviticus 27:5.) A five hundredth part of half the spoils of war.Numbers 31:27; Numbers 28:6.) The show bread, the flesh of the sin offerings, peace offerings, trespass offerings, especially the heave shoulder and the wave breast. 7.) An undefined amount of the firstfruits of corn, wine, and oil. Shall be his — That is, the priest’s who ministers at the time. Thus Keil renders the tenth verse, “With regard to every man’s holy gifts, to him (the priest) shall they be; what any man gives to the priest shall belong to him.” Professor Bush interprets to him to signify the man who brings the gifts. THE ORDEAL FOR A WIFE, Numbers 5:11-31.It has been said that the only bliss of paradise that has survived the fall is conjugal love. But even this blessing has not survived without alloys. Plighted love is sometimes unfaithful, and the sweets of wedded life are occasionally embittered by jealousy. To protect the institution of marriage — the corner-stone of human society — to vindicate the innocent and to punish the guilty, special rules of procedure are here ordained by Jehovah. From the nature of the crime of conjugal infidelity the usual method of proof by two or three witnesses could not be employed. Hence an extra-judicial procedure is instituted. The Lord sits upon the judgment seat, and the guilt or innocence is to be determined by himself. The ordeal is some method of appeal to God to interpose, in a supernatural manner, to indicate the guilty and to deliver the innocent lying under a false accusation. It was resorted to by our rude European ancestors when they required the suspected person to handle hot iron, or to run barefoot and blindfold in a path strewn with nine red-hot ploughshares, or to plunge the arm up to the elbow in boiling water. If God interposed to prevent harm the accused was deemed innocent. This was the ordeal by fire and by water. It will be seen, as we proceed to the study of the divine ordeal for jealousy, that it differs from all human methods of appeal to the judgment of God in this: God’s ordeal involves a supernatural punishment of the guilty, while human systems require a miracle to shield the innocent. Men’s inventions jeopardize the innocent, God’s method imperils only the wicked. Some such trial of jealousy was probably traditional in the day of Moses. The Divine Lawgiver divests it of its barbarous severities, and interposes it as a merciful shield against the blind vindictiveness of jealousy characteristic of the Orientals. The mode here commanded was a great improvement upon the former method of procedure; and, like the divorces permitted by Moses on account of the hardness of the hearts of capricious husbands, was the legislation best adapted to the condition of the people at that time. There is no account of the enforcement of this ordeal, and there is grave doubt whether recourse was ever had to it in fact. It certainly was not in harmony with the laxity of the nuptial tie prevalent in the time of Jesus Christ. Its parallel is found in the ordeal of the “red water” in Western Africa, and also in an Egyptian romance recently translated by Brugsch: “Ptahneferka copies out on a leaf of papyrus every word of a certain magical formula, dissolves the writing in water, drinks, and knows all that it contains.” — SMITH’S Biblical Dictionary. 12-14. If… wife go aside — Be faithless to her marriage vow. No witness — If the crime could be proven by witnesses the adulteress was to be put to death. Leviticus 18:20; Leviticus 20:10. Taken with the manner — This means taken in the very act, as in John 8:4. The Authorized Version very properly puts all these words in italics except taken, for they are not in the Hebrew. The phrase comes from an old English law term long obsolete, implying taken with the evidence of guilt fresh upon him: thus a thief was said to be taken with the mainor (Latin, in manu) when he was caught with the thing stolen upon his person, that is, in his hand. The spirit of jealousy come upon him — This form of expression would indicate that the affection did not arise within the heart, but came upon the man as an objective force. But jealousy cannot be a personality, though it may be inspired by the evil spirit. We prefer to view the phrase as a Hebraism for the strong and vehement feeling of jealousy, which frequently gains as complete a mastery over the mind as did the demons in the time of Christ. The study of Shakspeare’s impersonations of jealousy will justify the Hebrew strength of expression. 15. Bring his wife unto the priest — The outline of this ritual consisted in the presentation of the suspected wife by her husband to the priest with an offering to bring iniquity “to remembrance.” The essential part was the oath, in which she solemnly protested her innocence, the water being merely the visible channel through which the supernatural curse was to operate, as the clay put upon the eyes of the blind was a visible link between the divine omnipotence and the opening of the eyes. God was invoked to pronounce sentence, and his presence was recognised by throwing a handful of the barley meal on the blazing altar, the woman meanwhile standing before the Lord with the offering in her hand. The priest stood holding the earthen vessel of holy water, mixed with dust taken from the floor of the sanctuary, declaring the woman free from evil consequences if innocent, and dooming her to terrible sufferings if guilty. The curses written in a book were then washed off into the water; the woman drank it, and uttered “Amen, amen,” to the curses falling upon her head from the lips of the priest. Her offering — None were allowed to approach the sanctuary empty handed. Exodus 23:15. The Hebrew word for offering — corban — is from the verb to approach, implying that an offering of access or introduction must be made to Jehovah, in accordance with Oriental usage when an inferior comes into the presence of a superior. The tenth of an ephah of barley meal — The ephah, according to Josephus, was about eight and a half gallons; but the Rabbies say that it was about half that quantity. The barley meal, without oil or frankincense, was a coarse and cheap offering, symbolizing the gross animal character and vileness of the crime in question, and the sad state of the family offering it. It was not an atoning sacrifice, but a memorial solemnly referring the decision to Jehovah. This meat offering, made without the accompaniment of burnt offerings and peace offerings, proves its independence, which has been denied by Bahr and Kurtz on insufficient grounds. No oil was to be poured upon it, probably because the oil is not only the emblem of joy, but in its threefold use for light, food, and healing, symbolizes the illumination, the spiritual sustenance, and restoring efficacy of the Holy Ghost, whose inner abode presupposes the sincerity of the worshipper, the very point in question in the case of the suspected wife. Nor… frankincense — Since this was the emblem of acceptable prayer, it could not be offered by her who might be regarding iniquity in her heart, in which case prayer, instead of being a savour of sweet smell, is a stench in the nostrils of Jehovah. Bringing iniquity to remembrance — This was designed not only to quicken the slumbering conscience of the accused, but to exhibit to all spectators the turpitude of this great sin. In an anthropomorphic view of God, it was an appeal to the memory of God to remind him of his promise to interpose for the decision of this trial. 16. Bring her near — The pronoun her may in the Hebrew be translated it, and refer to the offering, since the woman is presented in Numbers 5:18, and since it was the office of the priest to present unto Jehovah all offerings. Before the Lord — “Before the Lord” here relates to the altar for burnt offerings before the door of the tabernacle. 17. Holy water — Hebrew, holy waters; Greek, pure living water. This was at hand in the brazen laver near the altar. Exodus 30:18. The water of separation, mixed with the ashes of the red heifer, ceremonially defiled the pure and purified the unclean. Numbers 19:20-21. As neither of these was the purpose of this rite, the water of separation would have been inappropriate. There is no authority here, nor elsewhere in the Bible, for the holy water superstitiously used in the Roman, Greek, and Armenian Churches. An earthen vessel — Thus symbolizing the baseness of the crime. As the vessel could be easily broken, no monument would remain to bring to the husband’s remembrance his wife’s criminality, if guilty, or his groundless jealousy, if innocent. Leviticus 6:28; Leviticus 11:33. The dust… of the tabernacle — Endued for the occasion with supernatural qualities by Jehovah. This entry is longer than a Bible module can hold. The rest is at https://www.sermonindex.net/commentary/whedon/ 18. The woman before the Lord — In Numbers 5:16 the offering was “before the Lord” when brought to the altar. The woman was “before the Lord” when, with her face toward the ark, where dwelt the Shekinah, she stood before the door of the tabernacle. And uncover the woman’s head — The Mishna prescribes that she be clothed in black, with a rope girded around her waist. It would seem from the text that her head was vailed, probably also in black. This uncovering seems to typify her removal from the protection of her husband, and her exposure to the wrath of God. It was necessary, also, that the vail be removed in order that the people might mark the woman, and note the Divine stroke upon her in the future if she were guilty. We cannot accept the statement that dishevelling the hair is all that is here meant. In the same Hebrew words Aaron is forbidden to uncover his head in mourning for his sons, Nadab and Abihu. Leviticus 10:6. The jealousy offering was to be in her hands until her oath had entitled her to have it burned upon the altar. The woman, holding her offering — the priest, with the curse-water in his hand — and the jealous husband, the priests, and people looking on, constitute a tableau vivant of deep and solemn interest. The bitter water — It was not bitter in its taste, but in its effects upon the guilty. The Septuagint reads, water of conviction. 19. Instead of thy husband — Hebrew, under thy husband; that is, being in the power of thy husband. This explains the words, no man. 21. The Lord make thee… an oath — So signal a mark of Jehovah’s wrath was she to bear, that in future adjurations she was to be held up as the conspicuous example and measure of his vengeance, and the imprecation was to be, “May I become like this accursed woman!” Make thy thigh to rot — Hebrew, to fall. Belly to swell — Greek, to be burnt. The precise nature of the punishment here threatened is more clearly gathered from the original. The thigh is a euphemism for the sexual organs.Genesis 46:26. Hence the painful infliction, the falling of the womb, attended by an inflammation, which, in the Septuagint, is rendered by the word burn. Michaelis suggests that an ovarian tumour, with its dreadful suffering and emaciation, is here denounced as the penalty. Josephus calls it the ordinary dropsy. Theodoret says, “The punishment shall come from the same source as the sin.” See Romans 6:19. The instrument of the momentary sin shall be the channel through which the penal pain shall be poured during all the life of the convicted adulteress. Verily, “the way of the transgressor is hard.” 22. Amen, amen — True, true. Thus the guilty one appropriates the penalty to herself, and proclaims the righteousness of her sentence. Thus in the judgment day will the Divine rectitude shine out so brightly that the left-hand assembly will involuntarily say Amen, amen, to the curse which will abide through the duration of the soul. This is the first time that this word amen is used in the Bible. “It involves the ideas of swearing, acceptance, and truthfulness.” 23. Write these curses in a book — Hebrew, the book, as if there were a particular scroll on which curses were written. Blot them… with… bitter water — Hebrew, Wipe them into the bitter water. This was a symbolic act for conveying the curse to the water. The Arab of to day thinks this is the best way to take a prescription. The charm-worshippers in Africa habitually seek the utmost efficacy of a written charm in the same manner. See the note on Numbers 5:11. 24. Shall cause the woman to drink — This verse is proleptical. The drinking is not twice, but only once, in Numbers 5:27. The eating or drinking anything symbolizes its full acceptance. So the prophets, Jeremiah 15:16; Ezekiel 3:1-3; and Jesus Christ, John 4:14; John 6:50. 26. The memorial thereof — The Hebrew for memorial differs from that in Numbers 5:15. Furst thinks that it is because the frankincense and oil are not used, it being a memorial of iniquity. The memorial was both objective, bringing the offerer to the remembrance of God, and subjective, bringing God to the remembrance of the sacrifice. See note on Leviticus 2:2. 28. Then she shall be free — Exempt from the curse. This required no miracle. See the Introduction. Shall conceive seed — As the reward of her chastity, or as the natural consequences of her restoration to her husband’s affection. If already pregnant, she should have a happy delivery, instead of an infamous death. 31. Then shall the man be guiltless — He would have incurred guilt if he had, without proof of criminality, treated his wife as guilty. THE LAW OF THE .This chapter contains two items of supplementary legislation: 1.) The law of the Nazarite; 2.) The form of the priestly blessing. (Numbers 6:22-27.) The fact that the Nazarite vow was not obligatory, but purely voluntary, is a sufficient reason for omitting it from the Levitical code, and for treating it as a supplement. See Leviticus 27, introductory note. The custom of special consecration, as shown in Spencer’s Hebrew Laws, prevailed from the earliest ages in Gentilism. Hence Mosaism regulates this practice by setting up safeguards against idolatry, superstition, and other abuses. This vow was a “spontaneous appropriation of what was imposed upon the priest by virtue of the calling connected with his descent, namely, the obligation to conduct himself as a person betrothed to God, and therefore to avoid every thing that would be opposed to such a surrender.” — Oehler. Hence it beautifully prefigures the sanctity and ultimate freedom and blessedness of the believer in Christ anointed a priest unto God. In ascertaining the typical significance of the Nazarite, we remark that our Lord Jesus did not observe the laws relating to that order, yet nevertheless he was, in the spirit of his life, a perpetual Nazarite. The Nazarite also prefigures the higher Christian life attainable by all who fully consecrate themselves to Christ, and closely walk in his footsteps. As the Hebrew devoting himself to superior sanctity did not withdraw from the Jewish Church, neither should the wholly sanctified isolate themselves from the body of believers in Christ. THE OF DAYS, Numbers 6:1-21.There is in Mosaism nothing relating to the perpetual Nazarite. Only three are mentioned in the Bible — Samson, Samuel, and John the Baptist. These were Nazarites not of personal choice but from their birth, either by reason of divine ordination or parental consecration. There is in the Scriptures no positive injunction or recommendation of this vow, nor is there any prescribed period for the limited Nazarite. According to the best Jewish authorities the usual time was thirty days, but double vows for sixty and treble for one hundred days were sometimes made. For some occasions on which vows were made, see Acts 18:18, note. 2. Man or woman — Childless parents, says the Mishna, undertook this vow in the hope of obtaining offspring. This course was followed by Manoah’s wife and by Samuel’s mother. If a female Nazarite broke her vow she was liable to forty stripes. According to the Hebrew canons, “The father or the husband may disannul the Nazariteship of his child or of his wife, if he will.” Philo, after describing the votive offerings occasionally made by the people, goes on to say: “And when they have no longer any materials left in which they can display their piety, they then consecrate and offer up themselves, displaying an unspeakable holiness, and a most superabundant excess of a God-loving disposition, on which account such a dedication is fitly called THE GREAT VOW; for every man is his own greatest and most valuable possession, and this even he now gives up and abandons.” Shall separate — The original word signifies the doing of something wonderful or extraordinary, and is the very term used in Leviticus 27:2, for making a singular vow.” It intimates an unusual and intense zeal for Jehovah. From the absence of any prescribed ritual, and from the statements in the Mishna, we infer that this act of self-consecration was a private affair. If the vow was broken, its renewal required a public ceremonial. A vow of a Nazarite — This vow involved the two radical significations of the term Nazarite: separation and consecration. He separated himself from strong drink, and from every production of the vine, even the skins and seeds of the grape; from every instrument of the barber, and from any dead body, even that of his nearest kindred. He was not cut off from marriage, from secular business, and from social life. He was not a monastic, though much of his time may have been devoted to sacred studies and to acts of worship. The descriptions of this character in the Scriptures are chiefly negative rather than positive. The separation is more definite than the consecration. 3. Wine and strong drink — See Leviticus 10:8-11, notes. This law requiring abstinence from intoxicants is placed next to the law for a defiled or suspected woman, because by drunkenness unchastities frequently come. Genesis 19:32-35; Proverbs 23:31; Proverbs 23:33. Vinegar — A beverage generally of wine or strong drink (beer and cider) turned sour, but it was sometimes made by the fermentation of a mixture of barley and wine. It was acid even to a proverb, (Proverbs 10:26,) but was serviceable as a relish with bread, as used by labourers. See Rth 2:14, notes. The Romans called this liquid posca, either pure or mixed with water. Though offered in derision to Jesus on the cross, he drank it, and doubtless found a temporary refreshment amid his dying agonies. Matthew 27:48, note. The same beverage drugged with anaesthetics he had previously refused. Matthew 27:34, note. Liquor of grapes — Unfermented wine or must. Moist grapes — Fresh. Dried — Raisins. As the fruit of the vine symbolizes all pampering of fleshly appetites which are at war with holiness, it was strictly forbidden to the Nazarite. The grape-cake, a dainty of epicures and debauchees, is mentioned in Hosea 3:1, (R.V.) as a sensual bait of idolatry, a luxury not in keeping with the sobriety and purity of the true religion. 4. Kernels — Grape-stones. Husk — The cuticle or skin. 5. No razor come upon his head — The unshorn head was not a symbol of holiness among the Hebrews, as Bahr suggests, but simply an ornament in which the whole strength and fulness of life were set forth in honour of Jehovah as a sign of the perfect consecration of all his energies to his service. It was not a sign of perfect liberty, still less of dependence upon some other power, nor of abasement, nor abstinence, nor of renunciation of the world. Until the days be fulfilled — The law prescribed no period. 6. Dead body — See Numbers 5:2, note. 7. Unclean for his father — He could not enter the house where his father lay dead. The omission of the wife in the list of near relatives would seem to permit the Nazarite to bury his wife. Others interpret Numbers 6:6 as excluding him from her funeral except by breaking his vow, contracting ceremonial defilement during seven days, and beginning his vow anew. The consecration of his God — R.V., “Separation unto his God.” In Exodus 29:6, and Leviticus 21:12, we have the Hebrew nezer, crown. This is its import here, “the diadem of his God upon his head.” As the golden crown upon the turban of the high priest, and the oil of consecration poured upon the priestly head, so the luxuriant growth of the Nazarite’s hair expressed in a similar manner the fact of his consecration to the service of Jehovah and subjection to his authority. To this St. Paul alludes in 1 Corinthians 11:7. The application of the word nezer, crown, to the Nazarite is a figure called assonance, a rhetorical beauty especially frequent in Isaiah. 9. Defiled the head of his consecration — Or, his consecrated head. Involuntary defilement by actual contact with a corpse was a violation of the Nazarite’s sanctity during seven days. “Cleanse thou me from secret” (unconsciously committed) “faults.” See Leviticus iv, concluding notes. If we may believe Hebrew writers, the subject of this vow could not even so much as wear mourning for his nearest relatives. Shall shave his head — Not because his hair is the special seat of the defilement, but because it was the conspicuous exponent of his entire consecration to Jehovah. 10. Two turtles — See Leviticus 1:14; Leviticus 15:13-15, notes. 11. Sin offering — See Leviticus 4, notes. Moral and ceremonial impurities are treated alike in the Levitical law. Burnt offering — See Leviticus i, notes. Atonement — See Leviticus 1:4; Leviticus 4:20, notes. It is equivalent to the covering up or concealing of that which God cannot allow in his presence. In Hebrew phraseology, to atone is to remove or annihilate. Atonement is the basal notion and essential characteristic of every bloody sacrifice in Mosaism. But we have no proof that the Hebrews saw in the typical atonement the great expiation made by the coming Antitype. The type, to one ignorant of the antitype, predicts and elucidates nothing. Though nowhere in the Old Testament is faith in an atoning Messiah required as the condition of pardon, yet faith in a priestly atonement involving blood was certainly the condition of both pardon and pretty in Mosaism. Thus was foreshadowed the necessity of a satisfaction of the ethical nature of both God and man, in the justification of sinners. Sinned — An act without the concurrence of the will cannot be properly called sin, yet it may be in the eye of the law such a “missing of the mark” as may need an atonement. By the dead — Literally, upon the nephesh, or soul. See Numbers 5:2, note. Hallow his head — “Begin again the count of his Nazariteship.” — Jarchi. 12. Consecrate — Separate. The term of his original vow must begin anew, and the previous days count for nothing. For the spiritual lesson, see Ezekiel 33:13. Trespass offering — See Leviticus 5:6, note, and introductory note. This was the proper offering for an inadvertent sin. See Leviticus 5:15, note. He has become delinquent “for having prolonged the days of separation through his carelessness with regard to the defilement; that is to say, for having extended the time during which he led a separate, retired, and inactive life, and suspended his duties to his own family and the congregation, thus doing injury to them, and incurring a debt in relation to them through his neglect.” — Knobel. 13. This is the law of the Nazarite — The following verses (13-21) contain the rites required for the discharge of a Nazarite of days, prescribing the mode of expressing his gratitude for the attainment of the object of his vow and for its successful termination. The whole list of sacrifices described in Leviticus i-vii is exhausted, with the exception of the trespass offering, which is appropriated to a broken vow. He shall be brought — Literally, he shall bring him, or it — that is, the offering. We are left in doubt whether the priest brings the Nazarite, or he brings himself or his sacrifice, or some unknown person presents him. The English happily expresses the ambiguity. 14. Lamb… without blemish — See Leviticus 1:3. Peace offerings — Since the occasion was joyous these festive offerings were especially pertinent. See Leviticus 3:1; Leviticus 7:11-21, notes. The sin offering is pertinent to an involuntary sin, unknown yet presumed on the ground of human imperfection. See Leviticus 4:2, note, and concluding notes. Thus was the Nazarite not only estopped from claiming any merit, but he was also taught that even his best endeavours needed the blood of sprinkling, and that not even a conscience void of offence was to be trusted in as a ground of acceptance. See 1 Corinthians 4:4. 15. Their meat offering — See Leviticus ii, notes. The possessive “their” indicates that the meat offering and drink offering were not independent, but appendages to the preceding offerings, especially to the peace offering. Leviticus 7:12. The drink offerings symbolized gladness. For their nature see Leviticus 23:13, note. 16. Sin offering, and… burnt offering — The order is by no means accidental, but expresses the relative order of man’s religious duties; first to seek forgiveness, and then to consecrate himself entirely to God. See Introduction to Leviticus, (5.) 18. Put it in the fire — Traces of the hair sacrifice are found among the Greeks in the case of Achilles, at the funeral of Patroclus, who cut off his golden locks and threw them into the flood as a sacrifice to the river-god. Nero cut off his first beard, and, putting it into a box studded with jewels, consecrated it to Jupiter Capitolinus. Virgil says that the topmost lock was dedicated to the infernal gods. These practices may have been derived from the Jewish Nazarites. 19. Sodden — Cooked, usually boiled. Unleavened — See Leviticus 2:11, note. Wafer — A thin cake. For the mode of baking it see Leviticus 2:4, wood-cut. 20. Wave offering — See Leviticus 7:30, note. After that the Nazarite may drink wine — The Hebrew yayin is the most general term for wine which intoxicates. It is an open question whether the strong condemnation pronounced by the Bible against the effects of wine is not rather directed against intoxication and excess than against the substance itself. He who quotes the Nazarite as an example of total abstinence should also quote this permission of wine drinking after the period of his vow. The Pauline reason for abstinence, the removal of all stumbling-blocks from the path of the weak brother, is the only unanswerable, scriptural argument. Romans 14:21, note. This removes the question from the sphere of immutable morality, into which extremists have wrongfully thrust it, to the sphere of prudential morality, where it belongs. 21. Besides that that his hand shall get — Better, besides what his hand grasps. R.V., “which he is able to get.” The foregoing sacrifices are absolutely necessary to the discharge of a temporary Nazarite; but other sacrifices, according to his ability, are optional. In after times there grew up the charitable custom, on the part of the rich, of defraying the expenses of the sacrifices requisite for the discharge of indigent Nazarites. This was a very popular act among the Jews. See Acts 21:24, note.The ordinance of Nazariteship is full of interest and practical instruction to all who desire, in a very special manner, to set themselves apart from things which, though not absolutely sinful in themselves, nevertheless tend to interfere with that intense devotion and entire consecration of heart requisite to that evangelical perfection which consists in loving God with all the heart. It moreover foreshadows the pre-eminent consecration of “the Nazarite” and of all who fully follow the example of “the Holy One.” THE FORM OF THE , Numbers 6:22-27.The Book of Numbers is rich in fragments of ancient poetry, some of them of great beauty, and all elucidating the character of the times in which they were composed. Such is the poetical benediction of the high priest. From this mustard seed arose the overshadowing system of Hebrew and Christian liturgies, which Milton aptly styles “the manuals and handmaids of devotion, the lip-work of every prelatical liturgist, clapped together and quilted out of Scripture phrase.” While the vast majority of Hebraists are unable to detect any rhythm of measures in Hebrew poetry, they find what has been called a rhythm of sentiment. Thus in this priestly blessing each period is divided into two members which balance each other by thought corresponding to thought in repetition and amplification. This parallelism is the distinctive feature of Hebrew poetry. Thus, in this benediction, are three sets of parallels, each containing two verbs. 23. Aaron and… his sons — It is not certain whether the blessing is a prerogative of the entire priesthood or of only the successors in the high priest’s office. The Targum of Palestine adds to this verse these words: “While spreading forth the hands from the high place (place of speaking) in this tongue (form).” 24. Bless thee — This priestly benediction touchingly individualizes the whole congregation by the use of the singular pronoun. “He calleth his own sheep by name.” And keep thee — The Targum adds, “from demons of the night, and things that cause terror, and from demons of the noon and of the morning, and from malignant spirits and phantoms.” The addition is quite human. The keeping power of God, exercised toward his children amid peril, is a source of wonderful comfort and confidence. The blended agency of God and the believer in this keeping is beautifully expressed by St. Peter — “Kept by the power of God through faith” (1 Peter 1:5) — while the inheritance is also “reserved” or kept “in heaven for you.” In this keeping free agency is not violated. See John 17:12, note. 25. Make his face shine — The Targum adds, “when occupied in the law, and reveal to thee its secrets.” Anthropomorphic descriptions of God and boldness of metaphor are characteristic of Hebrew poetry. “If the light of the sun is sweet and pleasant to behold, the light of the divine countenance, the everlasting light, is the sum of all delight.” — Baumgarten. Stripped of figure, the prayer is that Jehovah may deal kindly with Israel, as is indicated in the following part of the parallelism. And be gracious unto thee — It is a mere play of the fancy to make sharp distinctions between the blessings invoked in these verses. Thus Luther refers the first blessing to bodily good, the second to the spiritual nature and soul, and the third to the same with a desire for final victory over the cross, death, the devil, the world, and the flesh. 26. Lift up his countenance — Look at. This phrase is used by David to denote Jehovah’s deliverance of men out of their distresses. Psalms 4:6; Psalms 21:6; Psalms 33:18. Give thee peace — This is not a mere negative blessing, exemption from unrest and warfare; but, like the peace that Christ left as a legacy to believers, it includes all blessing of a positive kind, all well-being. See especially John 14:27, note. The Targum adds, “peace in thy end.And they shall bestow the benediction of my name upon the children of Israel, and I, by my word, will bless them.” The threefold structure of this benediction, copied by St. Paul in the so-called apostolic benediction, suggests that it was a designed adumbration of the Trinity so clearly revealed in the New Testament. The Fathers and early theologians urged this as a proof text of this profound Christian mystery, which rests upon abundant and undoubted scriptural proofs. As the threefold repetition expresses the thought as strongly as possible, so this triune blessing calls down the fulness of grace enfolded in that absolute Being, Jehovah, which in the Christian dispensation is unfolded through the Father, Son, and Holy Spirit.“Eternal Sun of righteousness, Display thy beams divine, And cause the glories of thy face Upon my heart to shine.“ Lift up thy countenance serene, And let thy happy child Behold, without a cloud between, The Godhead reconciled.” — C. Wesley. 27. They shall put my name — The name of a man is the medium in which his personality floats from mind to mind. But the name of Jehovah, when thus invoked upon obedient Israel, signified more than that: it conveyed, in a measure, the attributes for which that name stands. Hence to ask in the name of Christ is to lay hold of his living and omnipresent personality as substantive and real. Professor Bush suggests that the blessing in the name of Jehovah is putting his name upon Israel. He thus translates the words, “And thus shall ye put my name,” etc. In John 17:12, Jesus says, “I kept them in thy name,” probably referring to the priestly benediction. THE GIFTS OF THE PRINCES. This historical item would naturally have been recorded in Leviticus at the beginning of chap. vii, before the account of the consecration of the tabernacle and its furniture. But it was deferred in order to preserve the continuity of the Sinaitic laws. Moreover, there is a logical consistency in the mention of these offerings immediately before the departure from Sinai, because they comprised the facilities necessary for the transportation of the tabernacle to Canaan. The presentation of the gifts could not have occupied the entire time of these twelve days, so that the publication of the laws was probably carried on during a portion of each day. The whole book of Leviticus occupied only a month. Hence we infer that a great economy of time was practised by Moses. 1. On the day — Yom is here used indefinitely for the whole period of twelve days occupied in presenting the gifts. Anointed it — Because the sanctuary and altar were the principal things and sanctified the oblations. Matthew 23:17; Matthew 23:19; see Genesis 28:18; Leviticus 8:10-11, notes. 2. Princes of Israel — See Numbers 1:5-10, notes. THE GIFT OF WAGONS AND OXEN, Numbers 7:3-9. 3. Six covered wagons — We cannot defend “litters” as the vehicles here intended, as argued by Gesenius and De Wette. The word òâìäetymologically signifies a rolling thing. This meaning is confirmed by its mention in connexion with yokes of oxen. Six times it is translated wagons, fifteen times cart, and once chariot. These covered wagons were probably constructed on Egyptian models. Herodotus mentions a four-wheeled Egyptian vehicle used for sacred purposes. Every two princes gave a wagon and each gave an ox. There is no record of any invitation given by Moses for the presentation of these, as there was in the case of the materials for the tabernacle. We have only a part of his sayings. See closing note on Leviticus 25. 5. To every man — These gifts were to be distributed among the Levites as they needed them, giving the most to those families which were required to bear the heaviest burdens. See Numbers 4:21-28, notes. 7. The sons of Gershon, having the smallest number competent to serve, and having only the curtains, coverings, and hangings, received only two wagons and four oxen. See census of competent Levites, Numbers 4:34-49, notes. 8. The sons of Merari, though the most numerous, were required to transport the framework and boards of the tabernacle, the heaviest burden. Hence they received more wagons and oxen. Ithamar superintended both the Gershonites and the Merarites. Numbers 4:28; Numbers 4:33. 9. The sons of Kohath received no vehicles, because the sacred furniture might not be drawn by beasts. Only with the greatest precaution could it be approached and borne by its appointed Levitical guardians. Numbers 4:4-20, notes. 10, 11. In the day — This “anointing” of the altar extended over a period of twelve days; so Knobel supposes that one day was allowed to each prince for the purpose of a greater display. But Mosaism makes no provision for ostentatious giving and worship, any more than does Christianity, which explicitly forbids it. Matthew 6:2-7, notes. A better reason is found in the nature and number of a portion of the gifts which were for immediate offering. Two hundred and fifty-two animals could not be slain and offered in one day by three priests, even if the altar had been sufficiently large, nor was it convenient to keep so large a drove at the door of the tabernacle till they could all be offered. Hence the extended time required for the presentation of these gifts, a few each day. Another reason is assigned in the following words, for the dedicating of the altar. By this protracted service and twelvefold offering the dedication of the altar was rendered impressive. See 1 Kings 8:63, note. The order in which the princes came with their offerings is that of the tribes in the camp. Numbers 2. Their names are the same as those of the census board associated with Moses in the enumeration of Israel. Numbers 1:5-15, note. 13. Charger — Rather, a dish or bowl for receiving water or blood. Throughout this chapter, and nowhere else, it is incorrectly translated charger; but in Numbers 4:7; Exodus 25:29; Exodus 37:16, it is rendered dish. The Arabic indicates that it was a deep dish. It is not probable that a mixture of flour and oil would have been brought in a platter. Bowl — Or basin, as in Numbers 4:14; Exodus 27:3; Exodus 38:3. Between the various vessels bearing the name of basin, bowl, charger, cup, and dish, it is impossible now to ascertain the precise distinction, as very few, if any, remains of early Jewish metal-ware are known to exist. The tabernacle must have been well supplied with basins or bowls of large capacity for receiving the blood of the sacrifices. Leviticus 1:5. Shekel of the sanctuary — See Numbers 3:47, note. Meat offering — See Leviticus ii, notes. 14. One spoon… of gold, full of incense — Since incense symbolizes prayer, there is here strikingly typified the duty of accompanying our gifts to the Lord with earnest supplication. He cannot receive a prayerless offering such as the worldling sometimes brings to God’s altar. 15. Burnt offering — See Leviticus 1, notes. 16. Sin offering — See Leviticus 4, notes. 17. Peace offerings — See Leviticus 3, and Leviticus 7:11-21, notes. 89. To speak with him — With Jehovah. “Whilst the tribe-princes had thus given to the altar the consecration of a sanctuary of their God, through their sacrificial gifts, Jehovah acknowledged it as his sanctuary by causing Moses, when he went into the tabernacle to speak to him and to present his own entreaties and those of the people, to hear the voice of Him that spake to him from between the two cherubim upon the ark of the covenant.” — Keil and Delitzsch. The voice of one speaking — This is a proof that Jehovah sometimes communicated his will by words addressed to the ear. “This voice from the inmost sanctuary to Moses, the representative of Israel, was Jehovah’s reply to the gladness and promptness with which the princes of Israel responded to him, and made the tabernacle, on their part, a place of holy meeting.” — Baumgarten. Hence the pertinence of this verse to the account of the dedicatory gifts. THE LEVITES — THEIR AND AGE.This chapter is introduced by brief directions respecting the lighting of the lamps and the manner of placing them, (1-4;) then follows the separation, cleansing, and consecration of the Levites, (5-22,) and the age-limits of their service, (23-26.) THE LAMPS, Numbers 8:1-4. 2. The seven lamps shall give light over against the candlestick — R.V., “in front of.” The Hebrew here is very explicit, yet it is difficult to imagine how the lamps on the candlestick are to give light over against its face or front. This face was the front shown by the seven arms, as they formed a straight line. Since the chandelier stood on the south side of the holy place, the face or front would be northward toward the table of show-bread, and not eastward toward the door of the tabernacle, so that more light was cast northward than eastward, inasmuch as a priest entering in would see the lamps all in a line as one light. The south side of the chandelier could not be called the front, because the lamps were not symmetrically constructed, the wick not being in the middle, but at the edge, so that the light was thrown upon one side, illumining this front space more than that behind. Throughout the Scriptures oil is a symbol of the Holy Spirit by which believers are filled with light and life. Zechariah 4:2-12; Matthew 25:1-13; Acts 10:38; Hebrews 1:9; 1 John 2:20; 1 John 2:27. The show-bread typifies Christ, the Bread of life. The chandelier pouring its full blaze northward upon the showbread beautifully sets forth the great office of the Spirit in the “holy place” of the sanctified heart. “He shall glorify me; for he shall receive of mine and show it unto you.” John 16:14, note. THE OF THE LEVITES, Numbers 8:5-22.Already have Aaron and his sons, the purely sacerdotal family of the tribe of Levi, been anointed and inducted into their sacred office. It remains now to set apart the rest of the tribe to their calling as the bearers and custodians of the tabernacle and its furniture. They had recently been presented to Aaron, and by him charged with the duties to which they were to be set apart as substitutes for the firstborn males. Numbers 3:5-13, notes. Thus was fulfilled with singular precision the prophecy of Jacob, Genesis 49:5-7. Up to the time of these ordinations the Israelites had worshipped the God of their fathers after their fathers’ manner, the firstborn being priests, the eldest son of each house inheriting the priestly office. Exodus 24:5. The first step toward a change was made in the institution of an hereditary priesthood in the family of Aaron, during the first retirement of Moses to the solitudes of Sinai. Exodus 28:1. The next extension of the priestly order grew out of the terrible crisis of Exodus 32. The first, and awful self-consecration of the Levites, was when they rallied at the call of Moses, every man against his idolatrous brother-Hebrew, and thus stemmed the progress of the evil. From this hour the tribe stood forth apart, recognizing in this bloody vindication of Jehovah the spiritual as higher in value than the natural, and therefore they were counted worthy to be henceforth what Ewald styles “an Israel within an Israel.” 6. Take the Levites — Separation must precede consecration. Exodus 33:16; 2 Corinthians 6:17. Cleanse them — This was done by three rites — sprinkling, shaving, and washing the clothes. This ceremonial purification of their bodies not only taught the necessity of spiritual sanctification, but to devout believers it had a tendency to this high end. Faith in God evinced by obedience is purifying. 7. Water of purifying — Literally, sin-water, or water sin-purging. The Hebrew word for sin or sin offering is involved in this term. This water is nowhere explained. It must not be confounded with the water prescribed for the cleansing of the leper, (Leviticus 14:5;) and, also, it must be distinguished from the water of separation for purifying both persons and houses defiled by a corpse. Numbers 19:9. It cannot be simply clean water that is denominated “sin-water,” but water specially provided in the tabernacle for the cleansing of the priests for their duties. Shave all their flesh — Literally, cause a razor to pass over all their flesh. Cutting the hair in the regular way of adorning the body is all that is enjoined. A different word is used for shaving to baldness. Wash their clothes — This was generally enjoined as a preparation for worship, (Genesis 35:2; Exodus 19:10,) but was not required of the priests, because they received holy vestments. The Levites were not commanded to wash their bodies, because they were not leprous nor corpse-defiled. The priests washed themselves often because they handled the most holy things. Since robes symbolize character, (Jude 1:23,) their cleansing is emblematic of heart-purification. See Revelation 6:11; Revelation 7:14. 8. Sin offering — See Leviticus iv, notes. This occurrence of the sin-offering, in all consecratory as well as expiatory rites, impressively teaches the widespread pollution of sin either inadvertent and involuntary or wilful and known. 9, 10. The whole assembly — Representatively, through the elders and principal persons of the several tribes. See Numbers 1:18; Numbers 14:2; Numbers 14:7, notes. Moreover, it would be impossible for all the children of Israel to put their hands upon the Levites. This is a natural form by which benediction has been expressed in all ages and among all people. It is usually the act of one superior in age or official position. Neither Moses nor Aaron monopolizes this ceremony, because the aim of this symbolic act is not to confer authority, but to transfer to the Levites the national obligation to serve Jehovah in the person of the firstborn of Israel. Hence the rite is performed by the tribe-princes in behalf of all the people, “as a sign that they released them from the possession of the nation, and assigned and handed them over to Jehovah” (Knobel) as perpetual substitutes for the firstborn. The authority came solely from him. No man, no body of men can make a true minister in holy things of one whom God has not qualified and called. 11. Aaron shall offer the Levites — Literally, wave the Levites. In the wave offering portions of the victims were waved to and fro at the altar, (Leviticus 7:30, note,) but in the case of men they no doubt were solemnly led backward and forward before the altar. 12. The Levites shall lay their hands — This imposition of hands differs from that in Numbers 8:10, inasmuch as it symbolically transfers guilt, (see Leviticus 1:4, note,) which is implied in an atonement. See Leviticus 4:20; Leviticus 16:10-34, notes. Even those whom God has accepted as a gift must be atoned for before they can begin to serve around the sanctuary. But there are in the Pentateuch no precepts regulating the personal conduct and life of the Levites as are there given for the priests, Leviticus 21. 16. Wholly given — The Hebrew nethunim, nethunim, given, given, is emphatic by repetition. (See Numbers 3:9, note.) At first they were the only attendants of the priests, and performed all the menial service.Subsequently they were re-enforced by three hundred and twenty captive Midianites, (Numbers 31:47,) and still later by the condemned Gibeonites. Joshua 9:27, note. When the service became more stately and onerous David and the princes further strengthened the Levites by the gift of the Nethinim, either prisoners of war or a remnant of the Canaanites, to live within the enclosure of the temple and to do its rougher work. Ezra 8:20. Two hundred and twenty of these were enrolled by Ezra among the Levites to supply their lack of service through a decline of their zeal for Jehovah. 19. To make an atonement — This looks toward priestly functions to be discharged by the Levites. Though it is not probable that they alone ever sprinkled the blood of the sacrifices, which is a purely sacerdotal act, yet they assisted the priests who sprinkled the blood “which they received of the hand of the Levites,” (2 Chronicles 30:16,) and were drawn more and more clearly to the priests by being released from menial service through the substitution of the Nethinim. Hence they soon became teachers, interpreters, chanters of Hebrew psalmody, and special guardians of the sanctity of the sabbath. Nehemiah 13:22. The last prophet of the Old Testament predicts that in the latter days the Lord “shall purify the sons of Levi.” That there be no plague — The inner sanctuaries of the tabernacle, the apartment of the priests, and the holy of holies were inaccessible to strangers, that is, non-Levites. Hence the appointment of the Levites to be guardians of the tabernacle and safeguards of the people lest they be smitten by the stroke of Jehovah’s wrath. See Numbers 1:51; Numbers 1:53, notes. 21. Aaron offered them — As a wave offering, by marching them to and fro before the altar. AGE LIMITS TO SERVICE, Numbers 8:23-26.There is great propriety in fixing the limits of active service in the case of all who are set apart to an office for life. Yet the priests for some reason were not restricted in this respect. The office of the sons of Aaron did not require the same degree of physical strength as that of the Levites; whereas, the service of the latter being more severe, especially until the tabernacle was permanently located, it was more necessary that they should be protected by the law. See Numbers 4:3. For the discrepancy between twenty-five years, the lower limit in this chapter, and thirty years, as prescribed in chapter iv, see General Remarks, (2,) at the end of the latter chapter. “In Moses’s time the Levites from the age of twenty-five were employed in the lighter kinds of service, while, for the transportation of the heavier materials of the tabernacle, when the Israelites were on the march, men older and stronger were required. After the temple was built, its much less onerous service permitted the standard of age to be lowered to twenty years. After the age of fifty the Levites were simply to keep the charge, or guard, in the tabernacle, but were exempted from all laborious duties.” — Haley. 24. Wait upon the service — Literally, war the warfare. This is often referred to by St. Paul. 1 Corinthians 9:7; 2 Corinthians 10:4; 1 Timothy 1:18; 1 Timothy 6:12; 2 Timothy 2:3-5. It signifies service involving strenuous efforts and hardships. The widespread establishment of synagogues in later ages afforded to both priests and Levites a broad field of labour. For though they were not required to teach in the synagogue, yet whenever they were present precedence was given to them. The Levites seldom appear in the New Testament except as the type of a formal worship without sympathy and without love. They had ceased “to war a good warfare.” See Luke 10:32. THE SECOND .Directions are given respecting the regular passover, (1-5,) and also a supplementary one for the unclean and the absent, (6-14.) The removals and encampments of Israel are directed by the Divine Presence in the cloud, (15-23.) The proper place for the signs and signals of the march would naturally be just before the beginning of the march. But the time for the celebration of the passover was before the census on the first day of the second month. Hence a strictly chronological arrangement would have put the first fourteen verses at the beginning of this book or in the book of Leviticus, or, more accurately still, at close of Exodus. One of the Hebrew doctors relieves this and similar apparent discrepancies in the history, of the Sinaitic legislation by the adage, “There is no order of former and latter in the law.” Houbigant says: “It is enough to know that these books contain an account of things transacted in the days of Moses, though not in their regular or chronological order.” Some Christian writers extend this remark to Christ and the gospels, because the laws defining uncleanness had been given since the passover supplementary legislation was required respecting the admission of the unclean to this rite. “It is in connexion with the decision of this question that the reference to the original institution occurs.” Moreover, a special divine warrant was requisite, since at the first passover there is no intimation that it was to be kept in the wilderness. It was not kept again till after the crossing of the Jordan. Joshua 5:10-12, notes. NOTES.(1.) “For the further study of the subject of the pillar of cloud we add some passages from Holy Scripture which seem connected with the manifestation of God in cloud and fire. In the Old Testament the following may here be compared: Psalms 78:14; Psalms 99:7; Psalms 105:39; and from another point of view, Psalms 27:1; Psalms 91:5-6; Psalms 121:6; and again, Isaiah 4:5; Isaiah 6:4; Isaiah 52:12; Ezekiel 10:4. In the New Testament we read of the cloud that overshadowed the Christ on the mount of transfiguration, (Matthew 17:5, and parallels;) of that in which the risen Saviour visibly ascended, (Acts 1:9;) and, lastly, retrospectively, of that in which Israel was baptized unto Moses. 1 Corinthians 10:1-2.… This visible divine presence among Israel gave origin to the well known Jewish term Shekina, which does not occur in the Old Testament itself. On the Jewish traditions connected with the Shekina, this is not the place to enter. It is one of the few ideas and terms derived from later Judaism which we love to see transferred into Christian theology. But to us it means better than to them. It means the abiding presence of the Holy Spirit in the Church and in the hearts of all his faithful people.” — Dr. Edersheim.(2.) It is taken for granted by many, that this whole history of the wanderings of the children of Israel “was obviously intended to be typical of the varied experience of the Lord’s people in their life-journey through the world, so that we may regard these apparently zigzag marches and longer or shorter stations as pointing to that vast diversity of states through which the Lord’s pilgrims pass on their way to the heavenly Canaan.” But there is not only an entire lack of scriptural basis for this theory, but it is attended by great spiritual peril. If the spiritual wanderings of the Christian are the antitype of a type fashioned by the divine hand thousands of years ago, such wanderings are proper and normal in the creed of the Arminian, and necessary in the creed of the Calvinist, since a type implies a designed correspondence. Hence in either case a straight course from justification to entire sanctification, avoiding a zigzag of sinning and repenting, is considered abnormal and unscriptural. The history of Israel in the wilderness affords striking admonitory lessons or warning beacons, as is indicated in 1 Corinthians 10:1-12, and in the Epistle to the Hebrews. But to make the sins and stumblings of the Church in the wilderness a model of the life of the Church under the dispensation of the Spirit is to defeat the purpose of the New Testament writers when they hold up these instances of unbelief and failure as warnings to all following generations. It is one thing to say that the seventh chapter of the Epistle to the Romans illustrates the actual life of multitudes of believers, but quite another to say that St. Paul therein portrays his ideal Christian. This assumption, that the actual must have been the divine ideal, is akin to the mistake of supposing that all the sins and backslidings of the modern Church are the designed antitype of the defections of Israel, and in a measure justified by this typical relation. 1. And the Lord spake — The Hebrew preterite may be translated as a pluperfect, thus, had spoken. This would give this section of the law an earlier origin than the present rendering, namely, immediately after the erection of the tabernacle. Exodus 40:2; Exodus 40:17. 3. At even — Hebrews, between the two evenings. The first evening began when the sun crossed the meridian, and the second at sunset. See Exodus 12:6, note. According to all the rites — R.V., “statutes.” The changed circumstances must have rendered some slight variations necessary. There is no express command, it is true, that the blood, instead of being smeared upon the lintel and posts of the doors or entrances to the tents, should be sprinkled upon the altar of burnt offering, but it is quite probable that this change was made, since there was no destroying angel about to pass through the camp, while there was a newly-consecrated altar upon which the blood of all animals slain for food, as well as in sacrifice, was to be poured out. See Leviticus 17:1-6, notes. The objection raised by Kurtz, that the priests, Aaron, Eleazar, and Ithamar, would be unable to perform this service, is relieved by the suggestion that they were assisted by the Levites in every thing but the act of sprinkling. See chap. Numbers 8:19, note. Assuming that one sheep a year old would furnish a supper for fifteen males and fifteen females, 80,000 lambs would be required. If it was possible in the time of the Emperor Nero to sprinkle upon the altar of the temple the blood of 256,500 paschal lambs in one afternoon by actual count, according to Josephus, it must have been possible in Moses’s time to sprinkle the blood of less than one third of that number upon an altar five cubits square. But this difficulty disappears if we suppose that the law of the passover takes the precedence of subsequent laws for the treatment of the blood. In this case each slayer of a lamb disposes of the blood at his own tent. A pastoral nation could easily furnish one sheep for every thirty of its population. 6. Certain men… were defiled — It is a principle of the Mosaic legislation to give supplementary statutes only when an emergency actually arose in which the strict application of the general law would be a hardship. See Introduction, (1.) Defiled by the dead — See Leviticus 21:1; Leviticus 21:11; Numbers 5:2, notes. 7. Kept back — Greek, fall short or fail; Vulgate, defrauded. Since their defilement was involuntary, and even commendable, arising as it did from attending to the burial of the dead, the demand was reasonable, and worthy of being carried to the Lord. 8. Stand still — R.V., “Stay ye that I may hear,” etc. Human reason is not a sufficient guide in religious questions. Moses evinces a strong faith in the accessibility of Jehovah, and a profound deference to his will. The judges of the Sanhedrin should not be ashamed to ask concerning the judgment which is too hard for them; for Moses, who was the master of Israel, had need to say, “I have not heard.” — Targum. 10. Afar off — According to the Hebrew doctors this must be at least fifteen miles from the camp, or afterward fifteen miles beyond the boundary of the Holy Land. For in Deuteronomy 12:5-6; Deuteronomy 16:2, we are told that the passover cannot be lawfully kept in a foreign land. 11. The fourteenth day of the second month — Thus a fundamental law is supplemented, and a standing ordinance is permanently established, in answer to prayer, first to Moses and then to the Lord. See chap. xxxvi for another instance. Bitter herbs of five kinds are eaten by the Jews as a salad with the paschal lamb; namely, lettuce, endive, chicory, and two others, the Hebrew names of which have not been identified with known plants. A very large number of bitter plants are eaten as salads in Syria, even the hearts of all the larger wild thistles. Says Tristram: “The leaves of the elecampane were gathered for salad by the Jehalin Arabs who accompanied us, as well as many cresses which grew in the southern desert, or at the south of the Dead Sea.” 13. Forbeareth to keep the passover — For sins of omission resulting from obstinate unbelief the wicked will be sentenced to everlasting punishment. See Matthew 25:45-46; John 3:18; John 16:9. Shall be cut off — It is not easy to determine the precise meaning of these words. The original terms are too strong for the idea of excommunication, and they legitimately imply capital punishment. This was done by the sentence of the judge when the crime is known, otherwise it is implied, say the Jewish writers, that he should fall by the hand of Jehovah cutting him off prematurely. See Leviticus 17:10, note. But several of the rabbinical writers, as Maimonides, interpret these words as signifying not only temporal but eternal death. The threatening is a severe one, and is designed to inspire the deepest reverence for the divine ordinances. Shall bear his sin — The punishment of sin. Leviticus 10:17; Leviticus 22:9, notes. Dr. Hodge asserts that “when ðùׂ ?à, nasah, is construed with sin, it plainly means, ‘to bear sin’ in the sense of being personally responsible for it.” According to this, Jesus Christ was punished for our sins, a statement which we cannot receive. We prefer a broader signification of the phrase. (1.) One bears his own sin by suffering its punishment. (2.) He may bear another’s sin by suffering in consequence of it. (3.) He may bear another’s sin aimed against himself by withholding his displeasure and treating the offender graciously. See Leviticus 10:17, note. (4.) Or he may endure sufferings which are not penal, but a conditional substitute for the penal sufferings of guilty persons. Such were the sufferings of Christ in taking away the sin of the world. For an exhaustive discussion see Bibliotheca Sacra, 18:284, 30:422; 32:475; and Dr. Miley’s Atonement in Christ. 14. If a stranger shall sojourn — “If one shall dwell among you who has been converted unto me.” — Syriac. “If a proselyte come unto you in your land.” — Septuagint. Naturalized and circumcised aliens who have been incorporated into Israel as “proselytes of righteousness” were to partake of the paschal lamb as the native Hebrew. Thus was prefigured the determination of God, “That the Gentiles should be fellow-heirs, and of the same body, and partakers of his promise in Christ by the Gospel.” Ephesians 3:6. 15. Cloud covered… tabernacle — For a striking note on the cloud see Exodus 13:21. As soon as the tabernacle was dedicated the CLOUD came down upon it and the glory filled it, so that Moses was not able to enter in. Exodus 40:35. From this time onward, till the entrance into Canaan, the cloud which had guided them to Sinai never removed from the tabernacle except to indicate the direction in which the host was to advance. The tent of the testimony, or holy of holies, is signalized by the cloud because it contained the ark of the covenant, the tables of the decalogue, the basis of the covenant of Jehovah. Rosenmuller and Knobel say, that “the cloud covered the dwelling at the tent of witness,” that is, stood over the most holy place. Keil objects to this, inasmuch as ì, to, is a preposition of motion and not of rest. Moreover, in Exodus 40:34-35, the whole tabernacle of the congregation was covered by the cloud, and not merely one portion. These passages may be harmonized by the supposition that the cloud which at first filled the whole tabernacle, and covered its whole extent, afterward gathered itself into a well defined pillar which stood over the holy of holies. 16. So it was alway — “The covering of the dwelling with the cloud which shone by night with a fiery aspect was constant, and not merely a phenomenon which appeared when the tabernacle was first erected, and then vanished away.” — Keil. By night — In the East, when the heat of the day is very oppressive, and day traveling is perilous by reason of the sunstroke, it is customary to travel by night. “The Arabs of the present day, when they wish to reach a particular spot in a given time, often travel for six or eight hours, and then, after a short rest, resume their journey and perform the remainder by night.” — E.H. Palmer. 17. Taken up… pitched their tents — “The movement of the mysterious cloud was the signal for striking or pitching the camp. When it was taken up from off the tabernacle, the advance was sounded on silver trumpets by the Levites, Moses repeating the words, ‘Rise up, Lord, and let thine enemies be scattered; and let them that hate thee flee before thee;’ the whole host re-echoing them, far and near, in a mighty shout as the ark moved off before them, ‘to search out their next resting-place.’ In the same way the descent of the cloud to its accustomed place was the intimation to halt, and then, as the ark was once more solemnly laid down from the shoulders of the Kohathites, the prayer, caught up from the lips of Moses and intoned by the whole camp, rose with overpowering sublimity; ‘Return, O Lord, unto the many thousands of Israel.’” — Geikie. Thus during forty years there was a standing miracle before the eves of all Israel, by day and by night. Yet its moral influence upon the people, becoming semi-natural in their estimation by its long duration, seems to have been very slight. They followed whither the supernatural cloud led the way, but often with unbelieving, lustful, and rebellious hearts. Though often deserving to be abandoned by Jehovah, he continued to guide them. Nehemiah (Nehemiah 9:19) gratefully records the divine compassion: “Yet thou in thy manifold mercies forsookest them not in the wilderness: the pillar of the cloud departed not from them by day, to lead them in the way; neither the pillar of fire by night, to show them light, and the way wherein they should go.” The sublimity of this scene transcends the most poetical imagination, especially when by night the Lord carried his lantern before his bannered hosts in the wilderness. 18. At the commandment of the Lord — As indicated by the moving or resting cloud, they journeyed. C. Wesley thus beautifully spiritualizes this passage:“To work for God is good, If God our work ordain; But stayed by the incumbent cloud We in our place remain.To cease from work is best, If after Jesus’ will; For when at his command we rest We please our Saviour still.”“God’s commands — halt, forward, the right, or left — were not heard, but were seen. His signal service was equally good by night or day. Banners more beautiful than sunrise, and brighter than stars, testify the Leader’s presence. Ballooning is a pitiable device for discerning roads, food, water, or enemies, compared with the sleepless eye in the uplifted chariot of cloud.“It was not only guidance, but protection; a cover from the excessive heat of the desert. I myself went down into the plain of the Dead Sea under threat of intolerable heat; but God canopied the whole day with a cloud and a shield from the sun. Quails, manna, divided sea, and imperishable shoes are no more evident signs of God’s care than the cover by day and the light by night. ‘I will abide under the shadow of the Almighty.’” — Bishop H.W. Warren. 22. Two days, or a month, or a year — The periods varied from a single night to eighteen years, the longest halt. The irregularities in the intervals of motion and rest kept the people always watchful for the signal and always in a state of readiness to obey. Thus they were in a school wherein were taught the important lessons of constant vigilance, implicit faith, unquestioning obedience, and perfect patience. 23. They kept the charge of the Lord — The lesson of trust in Jehovah and of patient waiting for his leadings was well learned, and always practised except on one memorable occasion, (Numbers 14:40-45,) when they presumed to advance without the guidance of the cloud, and met discomfiture and death. The term charge has special reference to following the guidance of Jehovah in marching and encamping, as is seen in Numbers 9:19. When we consider the proneness of men to lean upon their own understanding, and to direct their own steps, this record is highly creditable to the Israelites, especially in view of their long periods of encampment, when their entrance into the promised land seemed to be indefinitely postponed for reasons in the divine mind to them utterly incomprehensible. In this whole account of the cloud the fact of Jehovah’s guidance is reiterated again and again with emphasis. Maimonides says, that this particularity and repetition of statement was designed to confute the opinions of the Arabians and others, that the Israelites were so long detained in the “Wilderness of Wandering,” as Arabic writers style it, because they had lost their way, and therefore spent forty years in vaguely wandering over the desert. This, he observes, is a very idle conceit, as the way from Sinai to Kadesh-Barnea was a well known and frequented route, and not above eleven days’ journey, so that they could not be supposed to have missed it, and far less should have wandered in a bewildered condition forty years. THE ENDED — THE MARCH BEGUN.This chapter records the institution and use of the silver signal trumpets, (Numbers 10:1-10,) the last statute given before leaving Sinai, and details the beginning and order of the march from Sinai to Paran, (Numbers 10:11-28,) the episode of Hobab, (Numbers 10:29-32,) three days’ march, and the chant of Moses at the removal and resting of the ark, (Numbers 10:33-36.) NOTE.Numbers 10:1-10 The following are the condensed reflections of Dr. Ridgaway on leaving Mount Sinai: “But as we rode slowly off, the full importance of the transaction which had here taken place more than three thousand years before, when the world was yet in comparative infancy, began to open out and to bind me to the place with a strange spell. Israel sojourned here eleven months, and did any eleven months ever compress in them more influences? Hitherto Israel had been but as a child walking under the guidance of patriarchs, who, as fathers, led him in absolute though fitful simplicity; now grown to youth, he was put under distinct organic law, and was henceforth a nation, with his face toward a future the unfolding of which should be seen in all lands and in all times. The work accomplished by Moses and the people in this short year, regarded merely in its details, is remarkable for its extent and variety. All the while that he was reducing the crude mass to order, ruling them either personally or through elders, he received from Jehovah, and in some extent applied, the law which is distinguished by his name, comprising statutes moral, civil, criminal, judicial, constitutional, ecclesiastical, and ceremonial.” NOTE. Numbers 10:11-36 The distance of Sinai from the south of Palestine is, in a straight line, less than two hundred miles, but the configuration of the country made a direct advance to it impracticable. The site of the camp on the plain beneath the sacred mount had been nearly 5,000 feet above the level of the sea. The descent from the successive plateaus, through rugged gorges, without a trace of road, must have been hard for so great a multitude — a nation on the march — not yet accustomed to the difficulties of the way. The vast crowds of human beings of all ages and of both sexes; the trains of beasts and wagons, with the tents and baggage; the herds and flocks, in long drawn succession, would fill all the ravines, far and near, which pointed at all in the same direction, and the progress made must have been equally slow and painful. Advance to the north was almost impossible, from the trend of the hills across the peninsula, so that it only remained to skirt their base, and take the north-eastern direction toward the shore of the gulf of Akaba — the branch of the Dead Sea on the east of the triangle of Sinai.” — Geikie. PART SECOND.THE SILVER SIGNAL , Numbers 10:1-10.The necessity of some system of signals is manifest when we consider the vastness of an assemblage of more than two millions of people. These signals, except the cloudy pillar, could not be successfully addressed to the eye in consequence of the unevenness of the ground over which the vast column must travel and on which they must spread their widely extended camp. Moreover, the pillar, the visible symbol of Jehovah’s guiding presence, was not designed to convey the minor directions requisite in the management of so vast a number, but only to indicate the beginning, course, and halting of the march. Hence a system of signals addressed to the ear is devised to communicate from the tabernacle to the various divisions of this grand army. Numbers 10:22. Trumpets of silver — There is no hint here of their form, but it is believed that the straight trumpets on the Arch of Titus at Rome are the exact representation of the priests’ signal trumpets. See Numbers 4:9, wood-cut. None but straight trumpets are found on the old Egyptian monuments. Of a whole piece — “Of beaten work.” — Keil and R.V. “Turned, rounded, or carved work.” — Furst. It is supposed that the number was limited to two because there were but two sons of Aaron who were to use them. 3. When they shall blow with them — That is, with both. All the assembly — They were to send representatives to the door of the tabernacle who would constitute a larger assembly than that of the princes. The gathering of more than 600,000, the enrolled army of Israel, at the narrow space in front of the tabernacle is not demanded by these words. See notes on Numbers 1:18; Numbers 14:2; Numbers 14:7. 4. Heads of the thousands — Numbers 1:16, note. 5. An alarm — The same Hebrew word designates the loud clang of the trumpet announcing the new year or the jubilee. Leviticus 25:9. The order of march has been already fixed in chap. 2. We are left to infer that a third and a fourth alarm were sounded for the camps on the west and north of the tabernacle to move, preceded by the Levites. 7. Ye shall blow — By this is meant that the stream of sound should be articulated, or broken into sharp, short tones, instead of the long and equable blast which Dr. A. Clarke identifies with the Roman taratantara, or clarion sound. Possibly Paul may allude to this distinction in 1 Corinthians 14:8. 8. The priests, shall blow — And they alone, in the giving of the signals in this statute, and they were to preserve these trumpets and use them in all future generations in the manner described by this law. 9. If ye go to war — The most virtuous and God-fearing nation may in defense of its life be compelled to engage in war. Until the conquest of the Canaanites Israel was commanded to wage an offensive war. And ye shall be remembered — “The blast of these trumpets,” says Keil, “was to call Israel to remembrance before Jehovah in time of war and on their feast days.” This anthropomorphic conception of Jehovah would be avoided by saying that Israel, in obeying this law, would be remembered or favored by him. We have intimation elsewhere that the divine regards were bestowed on moral and spiritual conditions accompanying the trumpet alarms. See Joe 1:14; Joe 2:1-16. 10. Gladness was the fourth occasion for the use of these sacred implements. Such occasions were the dedication of the first temple, (2 Chronicles 5:12-13,) the laying the foundation of the second, (Ezra 3:10-11,) and the dedication of the new wall of Jerusalem. Nehemiah 12:27; Nehemiah 12:35. Solemn days — Annual fasts and feasts. R.V., “Set feasts.” See Leviticus xvi and 23. In the beginnings of your months — Jehovah afterward ordered David and the prophets to add other instruments in the new moon feasts, such as harps, psalteries, cymbals; timbrels, and flutes. 2 Chronicles 7:6; 1 Chronicles 16:5-6; Psalms 150:3. Peace offerings, being joyful feasts, are very properly “accompanied with the sound of the trumpet as a symbol of holy hilarity.” — Bush. A memorial — See Leviticus 2:2, note. I am the Lord — The name of JEHOVAH is a sufficient sanction to this statute. They who deem this matter too small to be worthy of minute mention by the Creator of all things should consider that his greatness is enhanced by his ability and willingness alike to direct the atom in the air and the solar system sweeping through space. Nothing is a trifle which relates to the proper celebration of divine worship. 11. In the second year — By comparing Exodus 19:1, it will be seen that the sojourn at Sinai had continued eleven months and twenty days.The ability of that region to afford sustenance to so vast a concourse for so long a time has been doubted. Manna for man, and water for man and beast were supernaturally supplied. How about the pasturage? Says Prof. E.H. Palmer: “Although the general aspect of the country is one of sheer desolation and barrenness, it must not be supposed that there is no fertility there. There are no rivers, yet many a pleasant little rivulet fringed with verdure may be met with here and there, especially in the romantic glens of the granite district. At Wadies Nasb and Gharandel are perennial, though not continuous, streams and large tracts of vegetation. At that part of Wady Feiran where the valley contracts in breadth, and concentrates the moisture, we find the most considerable oasis in the peninsula, and behind the little seaport of Tor there exists a large and magnificent grove of date-palms.” The Sinai Survey Expedition found remaining to this day many gardens and olive-groves, some cultivated by the monks, and others left in neglect. They report that “even the barest and most stony hillside is seldom entirely destitute of vegetation.” It is probable that the country was more fertile in the time of the Exodus than it is now, since there are scriptural evidences of abundant rain during the passage of the Israelites found in Psalms 68:7-9; Psalms 77:17, where the allusion is evidently to Sinai. “There are abundant vestiges of large colonies of Egyptian miners, whose slag heaps and smelting furnaces are yet to be seen in many parts of the peninsula. These must have destroyed many miles of forest in order to procure fuel; nay, more, the children of Israel could not have passed through without consuming vast quantities of fuel too.” See Exodus 15:22-27, introductory note. 12. The wilderness of Paran — Paran literally signifies a region abounding in caverns. It corresponds in general outline with the desert Et-Tih, a wide stretch of hilly limestone region elsewhere known as “the Desert,” lying north of the Sinaitic triangle, its southern boundary not being a straight line running east and west, but a concave crescent of mountains about one hundred and twenty miles long. The surface of this extensive desert is a chalky formation covered with coarse gravel, mixed with black flint and drifting sand, dipping southward. See Genesis 21:21, note; Exodus 15:22-27, introductory note. The Paran proper, or definite spot to which the name is applied, (Deuteronomy 1:1,) is by Prof. Palmer and other eminent geographers identified with Wady Feiran, closely resembling it in sound. 14. In the first place — The following is the order in which the tribes marched:FIRST . Judah, Issachar, Zebulun, Gershonites and Merarites bearing the Tabernacle. SECOND . Reuben, Simeon, Gad, Kohathites with the Sanctuary.THIRD . Ephraim, Manasseh, Benjamin.FOURTH . Dan, Ashur, Naphtali.For military reasons the advance and rear guards were stronger than the centre. See Numbers 2:4, note. Standard — See Numbers 1:52, note. Nahshon — See Numbers 1:1-15, note. 17-21. Bearing the tabernacle — By inspecting the plan of the camp (Numbers 2:5, cut) it will be seen that the bearers of the various parts of the tabernacle wheeled into the column after the entire eastern division of the camp had moved. The bearers of the sanctuary, or the most holy things, (Numbers 4:4, note,) waited after the removal of the tabernacle till the entire southern side of the camp was in line, when they also marched. This arrangement afforded ample protection to the body of Levites, and gave the bearers of the tabernacle the opportunity to set it up in time for the reception of its furniture against the Kohathites came, that is, by the time when they should arrive. For the place of the ark on the march see Numbers 10:33, note. This fixed order, rigidly adhered to, was necessary not only for military reasons, but to prevent the host from becoming a confused mob. 25. The rearward of all the camps — Literally, the gatherer. The division on the north side of the camp, under the lead of the tribe of Dan, was to pick up all the stragglers and the feeble ones, and to close up the rear. See Joshua 6:9, note. 29. Hobab — See concluding note to Exodus chap. 2. Raguel — This is an unfortunate translation of Reuel. Both forms have only one corresponding word in the Hebrew. Father-in-law — Any relation by marriage, like the Greek γαμβρος. “The identity of Jethro and Hobab may be regarded as possible, but by no means certain. Jethro returned to his own land before the promulgation of the law on Sinai, nor does his name occur afterward. Hobab appears to have accompanied Moses on his journey, casting in his lot with Israel. Judges 4:11. He very probably was a younger brother of Jethro, not bound like him to his own tribe by the duties of an hereditary priesthood. This theory seems to meet all the conditions of the narrative, which would otherwise present serious if not insuperable difficulties.” — Canon F.C. Cook. It is highly improbable that Reuel, Hobab, and Jethro are three names of one person, as the Mohammedan legends intimate rather than expressly declare. The Midianite — See Exodus 2:15, note. We will do thee good — Moses urges two motives in the order in which similar motives should be presented to the sinner to become a member of the household of faith: (1) his own well being, and (2) his usefulness. Numbers 10:31. Spoken good concerning Israel — In addition to temporal blessings, such as guidance in the way, rapid increase, and the inheritance of Canaan. spiritual good was promised in the pledge of Jehovah’s presence and benediction. 31. Leave us not — Even a decided refusal may be overcome by earnest persuasion. For we infer from Judges 1:16; Judges 4:11; 1 Samuel 15:6, where the descendants of Hobab, called Kenites, are abiding with Israel, even down to the time of Saul, that the entreaty of Moses prevailed, and that Hobab, after a visit to his own land, returned and accompanied the Hebrews into Canaan. “It is always pleasant to read the indications of a return to the way of life on the part of those who have at one time seemed resolved to forsake it. We hail with delight every instance where the man who at first refuses to enter the vineyard afterward repents and goes.” — Bush. Thou mayest be to us instead of eyes — Though Jehovah had promised to lead Israel in the desert, yet no promise of divine guidance is designed to supersede the use of the best natural means within their reach. God usually helps men in the manner best adapted to the development of their own self-reliance. In this case “the cloud directed their general journeys, but not their particular excursions. Parties took several journeys while the grand army lay still.” — A. Clarke. The best camping grounds might not always be near to springs of water and pasturage. An experienced guide would be necessary to point out these. Similar service would be required in the commercial intercourse of Israel with the nomad tribes which lay along their path. Hence the Septuagint rendering is, “Thou shall be among us a presbutes” — an ambassador, legate, or negotiator. Says Bruce, in speaking of guides in the desert: “They are men of great consideration, knowing perfectly the situation and properties of all kinds of water to be met on the route, the distance of the wells, whether occupied by enemies or not, and, if so, the way to avoid them with the least inconvenience.” From their connexion with powerful tribes they are able to conciliate their favour. “As no further refusal is mentioned on the part of Hobab, and the departure of Israel is related immediately afterward, he probably consented.” — Knobel. 33. Ark of the covenant — It is so called according to its design and signification for Israel. The covenant is thus associated with the most sacred thing on the earth, on whose golden lid was the Shekinah, the visible Presence, and over which sublimely towered the cloudy, fiery pillar. This cannot be quoted to prove, as Prof. W. Robertson Smith attempts to do, that the sanctuary was then outside of the camp, for no mention is made of that sacred structure. The record simply says that the ark went before them as their guide. Went before them — The ark was carried separately from the rest of the sacred furniture, in advance of the column, wrapped in its peculiar purple blue covering, (Numbers 4:6, note,) at once an object of veneration and a symbol of Jehovah’s presence and of his separateness from sinners. “It is true, that in the order observed in the camp and on the march no mention is made of the ark going in front of the whole army; but this omission is no more proof of any discrepancy between this verse and Numbers 2:17, or of a different authorship, than the separation of the different divisions of the Levites upon the march, which is not mentioned in Numbers 2:17.” — Keil. A resting place — This was not Taberah, the first place mentioned, (Numbers 11:3,) but Kibroth-hattaavah. Comp. Numbers 11:34-35; Numbers 33:16. Although the pillar of cloud was the real guide of Israel in all their journeying, yet the local knowledge of Hobab would manifestly prove of the greatest use in indicating springs and places of pasturage, since divine guidance, in any age, is never a substitute for the best means which human skill or knowledge can suggest. 34. The cloud… was upon them — Or, above them. This may be interpreted in two ways: (1.) The pillar at its upper extremity may have floated back, spreading out as a protecting shade over the whole procession, as is intimated in Psalms 105:39; or, (2.) It may be regarded as a poetical representation of the fact of protection by the pillar. Numbers 10:33-34 are quite poetical. THE CHANT OF MOSES, Numbers 10:35-36.The chant which was the signal for the ark to move was as follows:“Arise, O Jehovah! let thine enemies be scattered; Let them also that hate thee flee before thee.”The chant which was the signal for the ark to rest, that the people might encamp, was:“Return, O Jehovah, To the ten thousand thousands of Israel.”In the thought of Moses Jehovah is identified with the ark, his throne, and the visible pledge of his gracious presence. These chants are the language of believing confidence and wonderful intimacy with Jehovah. Their constant use had a tendency to inspire similar courage and joyous assurance in the hearts of the people of God in the presence of the whole hostile world. The first chant was the inspiration of Psalms 68, which, according to Hengstenberg, begins thus: “God arises, his enemies are scattered, and those that hate him flee before him.” “One single look,” says the same writer, “at the ark of the covenant, (whose place under the New Testament Christ occupies,) and all enemies sank down into nothing.” How remarkable the prediction in Jeremiah 3:16, that the time will come when this ark, the centre of Israel’s hopes and the seat of omnipotence, will no more come to mind, “neither shall they remember it, neither shall they visit it.” Its Antitype, Jesus risen from the dead, glorified in his saints, and taking vengeance on his enemies, will then take exclusive possession of all minds, either as an object of love or of dread. 36. Return, O Lord — From marching in front, Jehovah is now invited to his customary abode amid the many thousands of Israel, literally, ten thousand thousands. EVENTS AT KIBROTH-.This chapter details the murmuring and the inordinate hungering of the people for Egyptian food, (1-5,) and their disgust at the manna, which is particularly described, (6-9;) the complaint of Moses at his burdensome charge, (10-15;) the special relief granted in the appointment of seventy elders, and the temporary respite from the people’s clamours by the promise of a month of flesh-eating, (16-20;) Moses, instead of believing, reasons, doubts, and is reminded of Jehovah’s power, (21-23;) the seventy are appointed and baptized with the Spirit, (24-30;) the quails and “the graves of lust,” (31-34,) and the journey to Hazeroth. NOTES.(1.) “One of the most marked characteristics of the Hebrews, as distinguished from all communities before or since, showed itself prominently for the first time in connexion with the selection by Moses of the seventy elders as his special council, the original, in the belief of the rabbins, and even of some Christian theologians, of the Great Synagogue, to which Judaism owed so much after the return from exile at Babylon.… Thus, in the very beginnings, the history of Israel is not that of an inspired book or of an inspired order, but of an inspired people. The Spirit of God rests on them in a degree and in a manner which we meet with in no other race. The seventy, chosen from the tribes, anticipated, in their prophetic gifts, a characteristic of future generations. Miriam in the camp had a successor in Deborah on Mount Ephraim; nor was there a district in Palestine which did not, apparently, see a prophet or prophetess raised up in it by God before the gift was finally withdrawn. How great the fervour of religious life in a community where a succession of individuals could be found in whom it rose to so transcendent an elevation as is implied in the very name of prophet!” — Geikie.(2.) What might appropriately be called the great quail storm has been the subject of much discussion. Keil argues that the quails did not fly over the camp, but that they were thrown upon the ground by the wind in such numbers that they lay as much as two cubits deep in places about the camp, not everywhere of the same depth, but in drifts. He cites in confirmation Psalms 78:27-28, which is a very strong corroboration of his theory, even after abating the poetical exaggeration. It also has the advantage of the first impression produced by these words, “And let them fall by the camp,… as it were two cubits upon the face of the earth.” Says Tristram: “I have myself found the ground in Algeria, in the month of April, covered with quails for an extent of many acres at daybreak, where on the preceding afternoon there had not been one. They were so fatigued that they scarcely moved till almost trodden on; and, though hundreds were slaughtered, for two days they did not leave the district, till the wind veered and they then as suddenly ventured northward across the sea, leaving scarcely a straggler behind. We noticed a like phenomenon in the Jordan valley, on a smaller scale, and I caught several with my hand; one was actually crushed by my horse’s foot.”The suggestion of the Pictorial Bible is, that the birds “were so strictly kept by the divine power within the limits of a day’s journey from the camp that even when roused they could not rise more than three feet, and were thus easily caught by nets or by the hand.” The extent of this quail shower is variously estimated from an area sixty miles in diameter to one of sixteen miles, or even half that number. The elements of doubt are, (1.) Whether the day’s journey is that of an individual or of the entire camp. (2.) Whether the starting-point of the day’s journey be the centre or the circumference of the camp. THE AND THE BURNING, Numbers 11:1-3. 1. Complained — Hebrew, were as those who made themselves sad; R.V., “were as murmurers speaking evil in the ears of the Lord.” The whole clause is thus rendered by Keil: “The people were like those who complain in the ears of Jehovah of something bad.” No cause is assigned, but we infer that it was because of the privations and hardships of the journey, aggravated in this instance by its continuance through three days. Such murmuring was a reflection upon their divine Leader. Fire of the Lord — Supernaturally kindled, either by lightning or in some other way. It did not, as Knobel and Rosenmuller suppose, merely burn the bushes around the camp and the tents, but persons also. The uttermost parts of the camp — Probably one end, where most of the grumblers were. 2. The fire was quenched — R.V., “abated;” literally, it sank down, through the intercession of Moses. The conduct of the people indicates the deep-felt human need of a mediator to shield the soul of the sinner from the divine wrath. 3. Taberah is simply a local designation of the spot in the end of the camp where the burning occurred. The entire camp took the name of Kibroth-hattaavah — the graves of lust, caused by divine justice avenging the rebellion of Israel. Hence Taberah is not in the list of stations in Numbers 33:16, nor is there any mention of a removal from Taberah to Kibroth-hattaavah. 4. Mixed multitude — The Hebrew is very expressive, it being a syllable intensively repeated, saph-sooph, the gathering of the gathered, much like our word riffraff, or ruffscuff. “With these two millions of Israelites also went up a mixed multitude of varied descent, drawn in the wake of God’s people by the signs and wonders so lately witnessed — just as a mixed crowd still follows after every spiritual movement, a source of hinderance rather than of help to it, ever continuing strangers, and at most only fit to act as hewers of wood and drawers of water.” — Edersheim. Tacitus, though egregiously caricaturing Jewish history in many particulars, employs a phrase peculiarly appropriate to this mongrel horde of hangers-on and camp-followers when he describes Israel as “populi colluvies undecumque collecta,” the dregs of people collected from everywhere. See Exodus 12:38, note. Many of this mixed multitude were related to Israel by intermarriage. Leviticus 24:10, note. There is nothing more damaging to the cause of Christ, and to the purity of his Church, than intimacy with men of mixed principles. This association is much more dangerous than it is with men of unmixed evil characters, whose open hostility puts the Christian on his guard. Fell a lusting — Hebrew, lusted a lust. Wept again — Literally, returned and wept. Similar complaining, respecting the absence of flesh, but without mention of tears, took place in the desert of Sin, Exodus 16:2-12. The Israelites, instead of feeling disgust at the animalism of the mob, began to imitate them. “A few factious, discontented, ill-natured people may do a great deal of mischief in the best societies, if great care be not taken to discountenance it. This Egyptian rabble were the disordered sheep that infected the flock, the leaven that leavened the whole lump.” — Henry. Flesh to eat — This is not the language of the starving, but of epicures. Their gross appetites were not satisfied with the wholesome food from heaven plentifully bestowed. The best Hebraists consider the flesh in this verse as the flesh of fish only, a much more savory food than any flesh diet which was likely to be within reach of the oppressed Israelites. Fish was, and is to this day, a staple article of food among the poor in Egypt. 5. The fish… freely — Hebrew, for nothing. So abundant were the fish in the Nile that they were very cheap. Herodotus repeatedly speaks of the great use of fish as an article of food in Egypt. Not only man, but myriads of waterfowl, which swarm in Lower Egypt more than in any other country in the world, depend on fish, and yet the supply is as inexhaustible as ever. 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bb0004134fa85d0cd02a45c248147e055360f62096d59958df2df4d03a4d8683143a195ad38990908190378afe19d7e87483 9bd59a30d82dd4cdd304a432460fb6f020e9412b640964a2609cdafb1d2e2266390b2c0603611b211f096f07782ad315d8f8 fa8fdefecf01218dccaf212c06287642aefccd3846467467d09615618cdcdc01617dd70f405f89d04348628a05730fe2879d 0963e4b68ac1685ebef7761b7dac6dfdd28ce477436e194240365af81d5e8856eca610f01007c2f072e33a8f1772fbf7480c ed7989ffa613aac6313c124c945761b49d11c7baf4c29ab75077a491a0d3186a3cdc02ef0e8389a44c1535e5fae1be7735ae ccd49260f8e70f948bf193d684cb6eaa2c96c58b43ae37536bfb2075705a2114868fcafcf844664601941daebe761f8e3d3e 0d70b14fcb89c1a0aea80205344761fb21653e3d72466180b69e04487b8c9ca6ef3854933ee22e6990dc982287799e707894 1e9601d1af0d06369a63121a776a5ad69f7dbb19cc0340a583c47d1a33dcdf92b692a6587d71c80187aa7f203f7b9f3a8cdc b19160bc33a235e912fcf0f9c5c9e50062685d3c2d69a609364d9d0c7057a685e3d0f71d5c2b1c5e95a4c6d7eb0b448e4f9f 19a62ea56c930018d80c77466ae6ee312e9ea8b93698682a02180b7393004e5e83cf01e4a02e84f89dea416af816a2e69834 452f709f63a54d68cfc78fbd098d91ebaa06c324f12d53f9a38a42683b457e419243145fc052f8e5c3eaed6ba076f791f34f ae6efff8e006fc7d9ba8937ca0fbbfb7c7c8093c271d761fbc0cba47ba66b8dca4fe1177d1e3242d2e475219c06c6cb1bc19 cc80aa3319c0d008bf560d7787e4afb7909ba945272d960949b343e1489c9e1e0b60b438711a5c3744d0249c642bd005f1b8 919ffabbb52717d4bf00de40d3a218c97b280000000049454e44ae426082The Egyptians are the first people mentioned in history as curing any kind of meat with salt. Cucumbers — These differ from the ordinary kind both in size, colour, softness, and sweetness of flavour. They are described by Forskal as “the most common of all the fruits in Egypt, being planted in whole fields.” Enormous quantities of them are eaten in the East. They are eaten with the rind on, without any condiment. They are the commonest and cheapest summer vegetable, and are never complained of as indigestible. “I remember seeing dinner served out to an Arab school in Jerusalem, which consisted of a thin barley-cake, and a raw cucumber to each boy.” — Tristram. Melons — These are mentioned nowhere else in the Bible. In modern Egypt water-melons in immense numbers are sold so cheaply that the poor share their cooling properties. The very Hebrew name is retained slightly changed. “A traveller in the East who recollects the intense gratitude which the gift of a slice of melon inspired while journeying over the hot and dry plains, or one who remembers the consciousness of wealth and security which he derived from the possession of a melon while preparing for a day’s journey over the same plains — he will readily comprehend the regret with which the Hebrews in the Arabian desert looked back upon the melons of Egypt.” “Nothing could be more regretted in the burning desert than these delicious melons, whose exuberant juice is so refreshing to the thirsty pilgrim.” — W.M. Thomson. Leeks — The Hebrew word occurs twenty-two times, once rendered court, seventeen times grass, once herb, twice hay, and once leek. It is evident that leek, which is found only here, is a mistaken translation for grass. Hengstenberg and Kitto strongly contend for grass as the correct rendering. Says the latter, “Among the wonders of the natural history of Egypt, it is mentioned by travelers that the common people there eat with special relish a kind of grass similar to clover.” Mayer says of this plant, whose scientific name is Trigonella foenum Graecum, that its leaves are more pointed than clover, and that great quantities of it are eaten by the people. In Cairo it is a garden-plant called halbeh. In November it is sold in large bunches in the streets, and is eaten with incredible greediness without any kind of seasoning. The Targum of Onkelos for leeks has “cresses,” one species of which is the pepper-grass. But all the old versions and commentators insist that leeks is the proper translation. They were a favourite vegetable with the Egyptians — indeed they were reverenced by them as sacred. Hence a Roman satirist ridicules the Egyptians for growing their gods in their gardens. Onions of a mild and pleasant taste flourish in Egypt better than elsewhere. According to Herodotus they were the ordinary food of the workmen at the pyramids. They are still almost the only food of the poor, eaten roasted, cut into four pieces, with some bits of meat. With this dish the Turks in Egypt are so delighted that they wish they may enjoy it in paradise. Garlic is the Allium sativum of Linnaeus, which abounds in Egypt, and is akin to the onion. Herodotus states that the allowance of this vegetable to the workman was inscribed on the great pyramid. Not one of all these refreshing vegetables could be found in the desert, and yet they are those after which there would be the most intense craving under the wilting heat of the desert. There was therefore some ground for the complaint of the people. But their culpability lay in their forgetfulness of the providential compensations: manna, emancipation from servitude, the written law of God, Jehovah visibly guiding them, and the inspiring hope of a home in Canaan. All the miseries of Egypt, the toil, the taskmaster, the contumely, and the degradation of bondage are forgotten in the discomforts of the present moment, and only the gross animal pleasures now come into mind. “Thus when once the heart loses its freshness in the divine life, and heavenly things begin to lose their savour, and first love declines, and Christ ceases to be a satisfying and altogether precious portion, and the Bible and communion with God lose their charm, and become dull and mechanical; then the eye wanders back to the world, the heart follows the eye, and the feet follow the heart. We forget, at such moments, what the world was to us when we were in it and of it.” 6. Our soul is dried away — Our animal life faints for want of strong and refreshing food. Such a use of the term soul is still common in the East, where, hungry or thirsty, the people say, “Our soul is withered.” Nothing at all, besides this manna — The skilful reader will not fail, by correct intonation, to bring out the contempt here poured upon the bread of heaven, which prefigures our Lord Jesus according to his own words in John 6:32-33, and to St. Paul’s in 1 Corinthians 10:3. We know of nothing in the conduct of these Israelites that more strikingly exhibits their low moral character than this complaint. The animal appetites have completely subverted their intellectual and spiritual tastes, if they ever had any, and they here exhibit a disgusting sensuality. The carnal mind to-day treats the glorious Antitype with no more respect than these sensual Israelites treated the type. Sin is the same in all ages. 7. Manna — See Exodus 16:14-15, and Joshua 5:12, notes. The coriander is found in Egypt, Persia, and India. It has a round, tall stalk, white or reddish flowers, and grayish, spicy seeds used by confectioners and druggists. It grows wild in Egypt and Palestine. Tristram found it in the valley of the Jordan. It is a spice to bread in the East, and an aroma to sweetmeats. Bdellium occurs only here and in Genesis 2:12. It is impossible to say whether it is a mineral, (beryl or crystal, as in the Septuagint,) animal, as pearl, for which some of the Jewish doctors contend, or vegetable, as an aromatic exudation. 8. Ground it in mills — These probably differed but little from the Syrian mills of the present time. The mortar is still used by the Arabs to pound wheat for kibby, their national dish. Pans — R.V., “seethed it in pots.” The same Hebrew word is rendered pot in Judges 6:19, and 1 Samuel 2:14. As the taste of fresh oil — Olive oil. In Exodus 16:31, manna is said to have the taste of honey. Olive-oil and honey entered largely into the diet of the Hebrews in Canaan; they are also prominent articles of food to the Easterns at this day. 9. Dew seems to have been the medium of the miracle. See Exodus 16:14, note. 10. Every man — This indicates the universality of the disaffection. In the door of his tent — Not secretly but publicly giving vent to his tears and complaints. The anger of the Lord was justly kindled in view of the ingratitude of the people for their deliverance from bondage, their forgetfulness of past mercies, their contempt for present blessings, and their distrust of the divine guidance. Faith never complains. Moses also was displeased — His very sympathy with Jehovah required this displeasure. Anger in the interest of God and justice, and not asthe expression of personal resentment, is not only innocent but is demanded. Plato says, that he who cannot be angry at an outrage upon innocence is like a man with a withered muscle. 11. Wherefore hast thou afflicted thy servant — In a moment of weak faith the most honoured person on earth — honoured in bearing the largest part in the elevation of the race — deems himself the subject of special afflictions. But this was only momentary and exceptional in the history of Moses. He usually “endured as seeing Him who is invisible.” 12. Have I conceived all this people — Moses does not throw off all care for the people, but he rather devolves on Jehovah that burden as the Creator and Father of Israel, (Exodus 4:22,) more in despair than in unbelief. For unbelief complains, but does not pray. The Holy Ghost has declared that “Moses was faithful in all his house.” Hebrews 3:2. He was, in the language of the New Testament, a perfect man, inasmuch as the bent of his will, the outgoing of his affections, the drift of his whole being was toward God; yet this verse unveils the infirmities which were still marring his character. The holiest man, in times of great distress, may momentarily lose heart through forgetfulness of the fact that God is a great burden-bearer, as Moses forgot that Israel was but a feather’s weight upon the divine shoulders. How honestly does Moses draw aside the veil which might have concealed his own weakness, and which an uninspired historian would have left undrawn! Carry them in thy bosom — Moses here seems to disclose some past charge given to him by the Lord. It is in striking consonance with the character of the great Shepherd of Israel: “He shall gather the lambs in his arms, and carry them in his bosom.” Isaiah 40:11; John 10:11-14, notes. As a nursing father — Moses’s ideal of a ruler is here beautifully expressed: not a stern despot wielding a sceptre, but a kind and loving father bearing his infant babe in his arms. St. Paul, as a spiritual ruler of the Church of Christ, realized this ideal. 1 Thessalonians 2:7; 1 Thessalonians 2:11. The Palestinian Targum, instead of “nursing father” has “pedagogue” — child leader — the term which describes the office of the law in Galatians 3:24. 13. Whence should I have flesh — The eye of Moses had certainly fallen from God to himself. His faith had fallen from the supernatural to the natural. He had forgotten that this was God’s work, and that he might be trusted now and forever. Moses is not the only good man who has imagined that the crank of the universe is turned by his hand. 15. Kill me… out of hand — That is, outright, by an instantaneous stroke. The oppressiveness of his official responsibility, and the depth of his despair in this temporary eclipse of faith, are here strikingly portrayed. My wretchedness — His apprehended future failure and disgrace. Faith alone spans the future with the bow of hope. Unbelief always forebodes evil. Some MSS. read, “their wretchedness.” Thus the Jerusalem Targum, which adds “who are thy people.” Though the spirit of this prayer is reprehensible, no rebuke is administered by the longsuffering Jehovah. He who knoweth our frame saw in the heart of his servant no wilful apostasy. 16. Whom thou knowest to be the elders — Something in addition to mature age is evidently sought, namely, the qualities which properly belong to advancing years — gravity, wisdom, and piety. Out of an existing class of elders the seventy were to be chosen by Moses. See Exodus 24:1. Officers — Hebrew, shoterim. These were not judges, (Deuteronomy 16:18,) but writers who kept the genealogical registers on which all hereditary succession and ancestral fame depended. Hence the office was fully as dignified as that of a judge. In subsequent times the Levites, the scholastic tribe, supplied most of these scribes. See Exodus 5:6-9, notes. These were brought unto the tabernacle, that they might be first separated from secular employments and then be filled with the Spirit.After this public inauguration there could be no doubt among the people as to their authority. If this body of elders was designed to be a permanent council — the Sanhedrim of the New Testament — it is remarkable that no further mention is made of it in the Old Testament during the fifteen intervening centuries. Hence we conclude that this senate was designed only to afford temporary relief to Moses amid the extraordinary perplexities of the sojourn in the wilderness. 17. I will come down — Not figuratively, but by a literal descent in the pillar of cloud, as in Numbers 11:25. Chaldee, “I will manifest myself.” Targum of Palestine, “I will be revealed in the glory of my shekinah.” There is no record of the words of Jehovah to Moses on this occasion. I will take of the spirit — The Hebrew for take is an unusual word here, signifying to divide into portions. The elders were to share, but probably in a less degree, the charismata, or special gifts of wisdom and administration which Moses possessed. There was to be no diminution of the endowment of Moses. The Targum of Palestine says: “I will amplify the spirit of prophecy that is upon thee, and bestow it upon them.” Hence Origen and Theodoret take occasion to compare Moses to a lamp at which seventy others were lighted without diminishing its lustre. Dr. Adam Clarke, however, queries whether Moses did not lose a measure of his gifts at this time because he had undervalued them, in accordance with the great law that a spiritual gift unused or slighted declines. 18. Sanctify yourselves — As a preparation for this extraordinary manifestation of the Holy One all physical and ceremonial defilement was to be put away from their clothes and persons. See Genesis 35:2; Exodus 19:10, notes. For it was well with us in Egypt — This declared superiority of condition beneath the crushing yoke of Pharaoh to their present elevation in the service of the Lord, indicates a depth of moral degradation and spiritual stupor which provokes his just anger. 19. Ye shall not eat one day — As they did a year before. Exodus 16:12-13. 20. Until it come out at your nostrils — We cannot agree with Bishop Patrick that this is a prediction of copious vomiting, but rather that so great a quantity would be eaten day after day that the digestive power would fail, and the stench of the foul stomach would pour forth through the nose.Says the Targum of Palestine, “Until the smell of it come forth from your nostrils.” Loathsome — Offensive even to themselves. Because ye…despised the Lord — Complaining of providential allotments may include contempt of God. Great is the guilt of grumblers! Which is among you — The Chaldee elucidates the heinousness of the sin: “whose divine majesty dwells among you,” in the shekinah. Under Tiberius the offence of majestas (treason) was extended to all acts and words which might appear to be disrespectful to the emperor. 21. Six hundred thousand footmen — This, in round numbers, is the census of men fit for military service. See Numbers 1:21-46, notes. Hence the entire population must have exceeded two millions. “In view of the demands of such an immense host the faith of Moses seems to have wavered. Either from the discomposure of his spirit by reason of the affronts of the people, or from a fear that they might be commanded to feed upon the cattle required for sacrifice, or from sheer incredulity, he is prompted to enquire how it can be possible that so many mouths should be fed with flesh for a whole month together.” — Bush. Reason looks at natural causes alone. Faith brings God into the scene, and therefore knows absolutely nothing of difficulties; yea, she laughs at impossibilities. 22. All the fish of the sea — See Numbers 11:5, note. The Mediterranean and the Red Sea were the only seas with which Israel was acquainted. 23. Is the Lord’s hand waxed short — The hand is the instrument, and hence the symbol, of power. To say that a person’s hand is short is, in Hebrew conception, to say that he is impotent. Among the modern Arabs and Persians a long hand denotes strength, a short hand weakness. When the idea of omnipotence as available for human necessities in answer to prayer drops out of the mind, unbelief enters. Hence Jesus says to the blind men, “Believe ye that I am able to do this?” The burden of Paul’s epistles and prayers is, that believers “may know the exceeding greatness of his power to us-ward who believe.” Ephesians 1:19. It is of the utmost importance to all Christians, especially to all preachers, to keep the almightiness of God ever before the soul. This entire verse is a rebuke to the littleness of Moses’s faith. THE SEVENTY ELDERS ARE AND , Numbers 11:24-30. 24. Moses… told the people — In order to quiet their murmurings, not to secure a popular election of the seventy. Moses was the sole judge of their fitness. See Numbers 11:16, note. Round about the tabernacle — Why the elders were assembled around the tabernacle and not at the door, the usual place of important gatherings, is unknown. This unique place was in keeping with the unique purpose of the meeting. 25. In a cloud — Literally, in the cloud. This visible symbol of Jehovah’s presence, which stood above the tabernacle, descended and encompassed it and the seventy elders, and thus was the vehicle of the Spirit to them as the breath of Jesus was to the disciples. John 20:22. And spake unto him — The communication is not recorded, perhaps because it was private.They prophesied — The word παΰ, to bubble up, occurs here the first time in the Bible. Its most common use is of inspired human discourse. It is chiefly in the passive voice, implying that the prophet is not so much the speaker as the one through whom the divine afflatus, which possesses his faculties, speaks. Thus in the Greek we have the passive form of the verb μαντευεσθαι, to divine, like μαινεσθαι, to be mad, and in the Latin vaticinari, to foretell. Hence prophecy has been regarded by all these peoples as beyond the range of the human mind, and as the work of God subsidizing human organs. This extraordinary utterance may not be limited to the prediction of future events: it may be employed in rebuke, testimony, instruction, exhortation, or comforting, 1 Corinthians 14:3. The Holy Spirit always loosens the tongue. It is fitting that the gift of speech, the crowning faculty of man as distinguished from the brutes, should be monopolized by its Giver when he takes exclusive possession of the body and soul as his temple. See 1 Samuel 10:6; 1 Samuel 19:20-23, notes; Acts 2:18; Acts 19:6. Under the Christian dispensation one in possession of the fulness of the Spirit naturally expresses himself in elevated language, or song. Ephesians 5:18-19. For the difference between the operations of the Spirit before the day of Pentecost and afterward, see Numbers 27:18, note. And did not cease — The Septuagint literally and correctly translates this by καιουκετιπροσεθεντο, and they did not add, (to prophecy.) They prophesied one day and ceased. Thus the R.V. This was sufficient to impress the people with their divine vocation to an office in which administration and not prophecy was the great function. The Targums, the Vulgate, and the Chaldee all read, they ceased not. This is explained by stone as a perpetual prophetic endowment, and by Patrick and others as covering only the time in which the elders surrounded the tabernacle. 26. But there remained two — For reasons satisfactory to the Lord, perhaps from excessive reserve and self-distrust, certainly not from obstinacy, Eldad and Medad did not go to the tabernacle, though they were of them that were written in the roll of the elect seventy. But the Spirit found them out and endowed them. The fire shut up in their bones finds a vent through their lips. Went not out unto the tabernacle — This is by no means a proof that the tabernacle was at this time outside of the camp. “If a gentleman goes out of his yard into his house, it does not follow that his house is not in the yard. The camp, considered as the abode of the people, had its limits within as well as without. An open space, such as reverence required, separated the tents of the people from the tent of God; and this must be traversed in passing from one to the other. It was just as natural to distinguish the camp from the sacred enclosure of the tabernacle as it is for a person in New York city to speak of driving out to Central Park, which is nevertheless within the city limits.” — Dr. W.H. Green. There was, for a short time, at the foot of Mount Sinai, a tabernacle without the camp. See Exodus 33:7-11. This was because the sin of the golden calf ruptured the covenant and put an end to all proceedings under it. Without going on to construct the tabernacle according to the specifications given him, Moses sets before the eyes of the people a visible sign of their altered relation to Jehovah by pitching a provisional tabernacle some distance outside the camp, signifying that he would not dwell in the midst of them. But when THE was built out of the gifts of Israel it was located in the midst of the camp. How wide of the truth is the assertion of Professor W.R. Smith, that Ezekiel paved the way for the sanctuary being located in the midst of the people! They prophesied in the camp — This was deemed an irregularity and an infraction of good order. The unity of the Church in the wilderness was in danger of destruction by this independent centre of prophetic inspiration and authority separate from Moses and the tabernacle. 28. Joshua — See Exodus 17:9, and the Introduction to the Book of Joshua, page 7. My lord — This title of respect is applied to Moses by Aaron in Numbers 12:11, and by the people in Numbers 32:25. Forbid them — This is the beginning of religious intolerance for nonconformity in worship. 29. Enviest thou for my sake — Do you think this act is derogatory to my dignity, and disrespectful to my office as the human head of Israel? All… were prophets — This strongly expressed wish evinces the unselfishness of Moses, his freedom from unholy ambition, and his desire for the spiritual well-being of all the people. Put his Spirit upon them — This may be regarded as prophetic of the dispensation more distinctly announced by Joel, (Joe 2:28,) proclaimed by John the Baptist as at hand, (Matthew 3:11,) promised by Jesus Christ, (John 14:16,) and ushered in by the coming of the Comforter on the day of Pentecost. Acts 2. All who enjoy the fulness of the Spirit most earnestly desire the universal diffusion of this unspeakable gift — “a well of water springing up into everlasting life.” Compare John 4:14; John 7:37-39; Ephesians 3:19; Ephesians 5:18. This desire of Moses, in view of the spiritual desolation of the world, even in Israel, is only an anticipatory outbreaking of the prayer for more labourers which Jesus taught his disciples. Matthew 9:37-38, notes. 31, 32. A wind from the Lord — All winds are produced by the power of Jehovah, (Psalms 135:7,) since neither the laws of nature nor the qualities of matter produce motion. The Greek philosopher Anaxagoras taught that all force emanates from íïõò, mind, a power distinct from nature, and presiding over it. This is the best Christian philosophy. The wind was either a southwest wind, from the region of the upper Nile, or a southeast one, from the Arabian Gulf. Brought quails — Some have contended that the salvim were not quails but locusts; but modern Hebraists reject this interpretation, and insist that the common quail is the bird. This is corroborated by the striking similarity of the modern Arabic salwa, quail, to the Hebrew, selav. See Exodus 16:13, note. The theory that they were wild fowls about three feet high, such as wild geese or storks, or Stanley’s “large red-legged cranes,” is a gratuitous assumption without the least scriptural foundation. A day’s journey — On both sides of the camp, for the space of eight or ten miles, the ground was thickly strewn with exhausted quails, none of them able to fly more than two cubits from the ground. “It is a not uncommon occurrence, that, when wearied, these birds droop and settle down for rest, so as to be easily clubbed with sticks, and even caught by the hand. The miraculous provision chiefly lay in the extraordinary number, the seasonable arrival, and the peculiar circumstances under which those quails came.” — Edersheim. See Concluding Notes. Ten homers — About fifty-five bushels, according to Josephus, or half this quantity, according to the rabbins. This was the accumulation of the least industrious person. “By this enormous quantity, which so immensely surpassed the natural size of the flocks of quails, God purposed to show the people his power to give them flesh not for a day or several days, but for a whole month, both to put to shame their unbelief, and to punish their greediness.” — Keil. They spread them all abroad — For the purpose of drying them in the sun. Our earliest history of Egypt describes the people as salting and drying great quantities of fish and fowl. Calmet thinks that the Hebrews salted their quails, and then dried them, in imitation of the Egyptians. 33. While the flesh… teeth — Before the flesh was chewed and swallowed, the wrath of Jehovah burned against the people, not as Knobel supposes, as the effect of the excessive quantity of quails eaten, producing giddiness and convulsions, but as a manifest judgment direct from God, by which a great multitude were suddenly swept away. The wrath of the Lord was kindled — This phrase is no sign of a lower conception of God than the Lord Jesus gives. Wrath is an integral part of love, when the lover is perfectly holy and the loved are unholy. The most terrible anger is that of perfect meekness, as expressed in that solemn paradox of the apostle of love, “the wrath of the Lamb.” God was angry with Israel because he loved them, and desired their love for their own good. The fact of his choice of Israel for his own, and the intensity of his love, were shown no less by his anger at their sin than by the blessings which crowned obedience. Great plague — The Hebrew for plague signifies a stroke. It does not here indicate any particular disease, but a sudden and widespread destruction of human life. 34. Kibroth-hattaavah — This word, signifying the graves of lust, is to the dead murmurers an epitaph, and to the living a warning against yielding to the clamours of unbridled appetite. If Huderah is ancient Hazeroth, “the graves of lust” may be a day’s journey thence in the direction of Sinai, and would lie within fifteen miles of the Gulf of Akabah. Here at Erweis el Ebeirig, a piece of elevated ground which forms a watershed, E.H. Palmer recently found the remains of a large encampment miles in extent, such as stone hearths and bits of charcoal found beneath the surface of the ground. “Just outside of the camp were an immense number of stone heaps, which, from their shape and position could be nothing else but graves.” These Professor Palmer identifies with the scene of this dreadful pestilence. 35. Hazeroth — This is identified with modern Ain Huderah by Robinson, Stanley, and Palmer. It is a plain begirt by tall cliffs of sandstone. “Here and there a hill or dyke of green stone, or a rock of rosy granite, contrasts or blends harmoniously with the rest; and in the midst, beneath a lofty cliff, nestles the dark-green palm-grove of Hazeroth — such a landscape as none but the Great Artist’s hand could have designed.” — Palmer’s Desert of the Exodus. “The region through which the Israelites had hitherto marched was a wide tangle of mountains, with occasional broad plains and numerous narrow wadies, twisting hither and thither. The approach to Hazeroth, however, had been over sandy plains broken by outstanding sandstone cliffs, but the camp itself had been pitched on the sides and in the basin of a hollow, surrounded by weird and fantastic sandstone walls of the most varied colours — deep red and violet, and rich gold and scarlet, mingled with deep purple.” — Geikie. 1. Miriam — The only sister of Moses named in history, (Numbers 26:59,) was older by several years. Exodus 2:4. From the fact that she is mentioned first, and from the feminine form of the Hebrew verb, we infer that she was the prime mover in this revolt, and that Aaron, with characteristic pliancy and instability, as in the affair of the golden calf, (Exodus 32,) yielded to his misjudging sister, and was led into an act which tarnishes his fair name. Though Jehovah was angry with both of them, punishment fell only on Miriam. Because of the Ethiopian woman — The subsequent account shows that the marriage with the “Cushite woman” (R.V.) was rather the occasion, and the envy rankling in Miriam’s heart was the real cause, of her collision with her brother. Some have supposed that Zipporah, the Midianite wife of Moses, was the occasion of offence. Against this are: (1.) The fact that this marriage had occurred forty years before, while Moses was a fugitive from Pharaoh’s wrath. There had been ample time for chagrin to be allayed. (2.) The Midianites are called Cushites, or Ethiopians, only once, and that at least seven centuries after the exode. Habakkuk 3:7. A more reasonable theory is that Zipporah had died and Moses had married a Cushite wife from Arabia, or from the foreigners who had come out of Egypt with Israel. This was lawful, since only intermarriage with the Canaanites was forbidden. Exodus 34:16. Yet Ezra (Ezra 9:1) includes the Amorites, Moabites, and Egyptians among the nations with whom it was unlawful for Israelites to intermarry.Edersheim says: “For the first time we here encounter that pride of Israel after the flesh, and contempt for other nations, which often appeared throughout their after history, and in proportion as they have misunderstood the spiritual meaning of their calling.” The suggestion of Ewald, that the Cushite was a concubine taken while the first wife was still living, is an irreverent reflection upon the purity of the great lawgiver. The lofty character of Moses is a sufficient answer to such an assertion. 2. Only by Moses — Jealousy of Moses, as the exclusive organ of divine revelation, is the inspiration of this unpleasant affair. Human forbearance is put to a severe test when those who were once our equals or inferiors are promoted to dignities and honours far above us. This truthfulness to fallen human nature is no small confirmation of the reality of this account. And the Lord heard — The fact here mentioned prepares the way for the divine judgment which follows. 3. Moses was very meek — This statement is not a gratuitous piece of self-praise, but is necessary in order to bring out the reason why Moses not only refused to vindicate himself, but also to invoke the vengeance of Jehovah on account of the injury which had been done to him. “For this is the idea of the eulogium of his meekness, that he had swallowed the injury in silence, since he had imposed a law of patience upon himself because of his meekness.” — Calvin. This verse furnishes no argument against the Mosaic authorship of this book, as, when properly viewed, it contains no offensive egotism or vain-glorying. “As he praises himself without pride, so he will blame himself elsewhere with humility.” Numbers 20:12, note. We must call to mind the great candour of Moses in recording his own faults — his killing the Egyptian, (Exodus 2:12,) his backwardness to obey God’s call, his neglect to circumcise his child, (Exodus 4:10-26,) and the sin which excluded him from Canaan. We must bear in mind that Moses was repelling the foul and envious slander that he was fond of power and ambitious to usurp it. Since the inner life is inscrutable, and its external manifestations may be counterfeited, all the graces inwrought by the Sanctifier are to be declared by the lips while they are confirmed by the life. That the meekness of Moses was only of grace and not of nature is plainly seen from the sudden vengeance wreaked on the Egyptian oppressor. Exodus 2:12. “Should we admit that in a very few instances a word or even a verse or paragraph may have been inserted by some duly authorized person for the sake of explanation or of greater completeness of record, we would not invalidate the Mosaic authorship of the Pentateuch.” — Dr. W.H. Green. 4. Spake suddenly — Indicating the fierceness of Jehovah’s displeasure. Come out — Of the camp. Unto the tabernacle — Not into the tabernacle, into which only the priests were permitted to enter. Hence Knobel’s fancied discrepancy between the so-called Elohist writer in Numbers 18:7, and the Jehovist here and in Exodus 33:11, vanishes. 5. The Lord came down — This anthropomorphic expression is to be understood as an accommodation of the mystery of divine revelation to human comprehension. Though God is everywhere, there is a sense in which he draws near to man when he wishes to communicate with him. They both came forth — Leaving the company of Moses, the two placed themselves near the door of the tabernacle, in the doorway of which the cloud stood, to hear what the Lord had to say to them. 6. If there be a prophet — The literal rendering of this verse is, If there be a prophet of Jehovah to you, (that is, if ye have one,) I reveal myself to him in a vision, I speak to him in a dream. Vision… dream — Trances and dreams are here represented as modes of divine communication, but they do not bestow the highest dignity upon the man who is the organ of the revelation. 7. Faithful — Tried, trustworthy, and true. The root of the Hebrew word is amen. See Revelation 3:14. All mine house — The whole family of Israel, to the government of which Moses had been called. Baumgarten says that the house is “primarily his dwelling, the holy tent.” But in this sense the word “all” would be out of place. Moreover, after the consecration of Aaron the tabernacle was in his charge. The duties of Moses were not sacerdotal, but administrative and prophetic. Not to the priests, but to Moses and succeeding prophets, was intrusted the office of receiving and declaring the holy oracles which make wise unto salvation. The aggregate of believers in Jesus Christ are now God’s house. Hebrews 3:6. 8. Mouth to mouth — This answers to “face to face” in Exodus 33:11. It implies great familiarity, mutual confidence and esteem, and the absence of all reserve and of any mediation. Such converse is the highest honour bestowed upon man under the Old Testament dispensation. Even apparently — Literally, as an appearance; R.V., “manifestly,” implying sight, or rather insight, and not vision. Dreams and visions are subjective; that is, pertain to the internal perception of the thinking subject. But the phenomena attending the intercourse of Jehovah with Moses were not intuitive and subjective, but objective; that is, outward and addressing the senses. Dark speeches — Riddles or enigmas. These are a test to one on probation who is not yet approved and taken into the fullest confidence. Moses was treated as a man of fixed fidelity who had passed his probation. The similitude of the Lord — The form of Jehovah was not the essential nature of God, his unveiled glory, for this no mortal can see, (Exodus 33:18-20,) “but some unmistakable evidence of his glorious presence.” — Bible Commentary. He talked with Moses without figure, addressing his spiritual intuitions in such a way as to give to him infallible certainty. Thus since the day of Pentecost, Jesus manifests himself to the advanced believer. John 14:21, note. “Here (in Numbers 12:2-8) we have, as it were, in epitome, the mystery of the prophetic gift and function; and in such a manner as to exhibit the strength of this credential most impressively. It is the voice of Jehovah, jealous of his own honour and of the honour of his servants, at once describing and defending the prophetic law of revelation.” — W.B. Pope. Were ye not afraid — In view of the extraordinary honour which God had bestowed upon Moses they should have restrained all murmuring and envious words. MIRIAM , Numbers 12:9-15. 9. He departed — Phraseology importing that the Lord withdrew all manifestation of his presence when the cloud departed from the tabernacle. 10. Leprous — See the symptoms of leprosy described in Leviticus xiii, and notes. Also, 2 Kings 5:27. This disease developes itself so slowly that it requires a week or two for the priest to determine its character. See the rules laid down in Leviticus 13. Hence the suddenness of this leprosy of Miriam shows that it was a supernatural infliction. 11. I beseech thee — Here we have an instance of a double supplication. Aaron, the anointed high priest, having sympathized with the revolt against Moses, dare not go directly to Jehovah and plead for his partner in sin, but feels that he himself needs a mediator. We have sinned — Here is Aaron’s confession of complicity in the wrong. The exigency was too great for him to wait till the great day of atonement, in which he could offer a sin offering for himself, and thus become qualified to offer for the sins of the people. Leviticus 16:11, note. 12. As one dead — Cut off from society and from all religious privileges, dwelling alone without the camp. Compelled to proclaim her own defilement to all comers. Leviticus 13:45-46, notes. Keil renders this thus: Let her not be as the dead thing on whose coming out of his mother’s womb half its flesh is consumed; that is, like a stillborn child, which comes into the world half decomposed. Leprosy decomposes the living body. 13. Heal her now — Strong faith always insists on a present blessing. Says J. Wesley, in respect to the healing of the leprosy of inbred sin, “If it is by faith, why not NOW?” Weak faith drops out the now, grasps no definite time, and looks only for a gradual cure. The greatest achievement of faith requires for its condition the idea of immediateness and instantaneousness. 14. Spit in her face — “Spitting at or upon a person or thing has been the mode of expressing the utmost contempt from very ancient times. It is still an intolerable insult, and you may thus interpret the spitting upon the ground by fanatical Moslems as we pass them. They dare not do more, or we would have it in our faces! Many years ago I saw a woman in great rage pluck off her old shoe, and, spitting on the sole of it, shake it frantically in the face of her antagonist.” — Dr. W.M. Thomson. Ashamed seven days — The humiliating indignity and defilement of the father’s spitting in a child’s face would cause her to hide seven days from the presence of Jehovah at the tabernacle. Much more ought she to be banished from the holy God and his holy people, after receiving so striking evidence of Jehovah’s displeasure, infinitely more polluting than the contempt of her supposed father. 15. And the people journeyed not — More than two million people — Bertheau calculates three million — are retarded in their journey by the sin of one influential person. Thus the unbelieving spies kept the whole nation out of Canaan nearly thirty-nine years. The sins of the great are national calamities. Till Miriam was brought in — There is no account of her healing. She was probably healed when Moses prayed. The healed leper was not permitted to enter his tent till seven days after the priest declared him healed. Leviticus 14:8. Two of the Targums read thus: “Because Miriam, the prophetess, had watched for a little hour on the river bank to know what would be the fate of Moses, for the sake of that merit all Israel, numbering sixty myriads, being eighty legions, and the cloud of glory, the tabernacle, and the well, went not till she was healed.” FROM TO KADESH, Numbers 12:16. 16. Wilderness of Paran — Genesis 12:6, note; Numbers 10:12, note. By comparing Numbers 13:26 with Deuteronomy 1:19-24, it will be seen that the place in this wilderness to which they removed was Kadesh-barnea. Genesis 14:7; Joshua 10:41, note. But in Numbers 33:18, the station after Hazeroth is Rithma, which is either the same as Kadesh or perhaps the modern Wady Abu Retemet, a wide and well-watered plain near Ain Gadis, which Rowland and other recent travelers identify with Kadesh. THE TWELVE SPIES. This chapter contains the names of the twelve princes selected from their tribes to visit Canaan and report the quality of the land and the number and military resources of its inhabitants, (1-20,) their adventures during forty days, (21-25,) and their conflicting reports, (26-33.) Here the Israelites were doomed to a prolonged probation: they were turned back for nearly forty years into the wilderness they had left. NOTES. (1.) If, as we have suggested, the proposal to send spies originated with the people as the first result of their distrust of Jehovah, why did he so readily accede to this proposition? The answer is not difficult. We see in the history of Israel the progress and completion of that hardening process which showed the unfitness of that generation for the conquest of Canaan. It was better that their latent unbelief and rebellion should come to the surface in the wilderness than in the presence of their enemies on the field of battle. God does not so interfere with the process of the inward development of the character of individuals or nations as to prevent their working out their natural inclinations if they resolve to reject his grace. He sets before them his promises and his warnings. Then he bids them go forward with good courage. Here is the test of true faith and loyalty to him. The result must be either the gradual unfolding of faith or the hardening of unbelief into practical disobedience. So “we see” — and the lesson is to all time and to all men — “that they could not enter in because of unbelief.” Hebrews 3:19. Again, this answer to a prayer prompted by a distrust of God’s guidance “teaches a large truth as to God’s dealings; namely, that he often lovingly lets us have our own way to show us by the issues that his is better, and that the daring which is obedience is the true prudence.”(2.) “Inquiry” may mark the beginning of faith; it may also issue in the completing of unbelief, just as “the gloaming” may usher in the dawn of morning or precede the darkness of night. It depends on our position relatively to the sun. It is too much the fashion to speak of the honesty and sacredness of doubt. They who have really felt it know best its load and its misery. And there is a doubt which is neither honest nor sacred. It is that of those who have, or ought to have, experienced the truth — a doubt which springs from moral rather than intellectual causes.(3.) What purpose could this record of Israel’s sin have served if it had not been true? Why should later writers have invented it? It is a matter of fact that later Jewish writers, boasting of the merits of their ancestors, are tempted to extenuate and soften their sins recorded in the Scriptures. This record of sins constitutes a dark background against which is set the faithfulness and mercy of Israel’s covenant God. 1. Send thou men — Although Canaan had been promised to the Israelites as a God-given inheritance on the condition of their fidelity, yet this promise did not render the means of conquest unnecessary. All the strategy of war was required, such as the ambuscade (Joshua 8:13) and spies, (Joshua 2:1,) in order to success. God’s promises are not designed to supersede, but to stimulate, human activity. Moreover, this reconnaissance afforded to the spies a test of faith in Jehovah, and their report tested the whole nation. Every one a ruler — R.V., “a prince.” Spies in war are usually not men of high rank, but adventurers who court peril for gain or praise; but these spies, though not the tribe-princes named in chaps. i and vii, are rulers or princes selected from their tribes because of their eminence. From Deuteronomy 1:22, we infer that the policy of sending out the spies originated with the Israelites themselves, and was permitted by God as a concession to the weakness of their faith, with a warning to “be of good courage.” Strong faith would have accepted Jehovah’s description of Canaan, and would have leaned on his ability to bring them in according to his oft-repeated promise, without any reconnaissance. Thus suggests the Jewish Midrash. The order of the tribes differs from that in Numbers 1:5-15, only in the separation of Zebulun from the other sons of Leah in Numbers 13:10, and in Numbers 13:11 Manasseh from Ephraim, who together constitute the tribe of Joseph, but are always counted as two tribes, in accordance with the prediction of the dying Jacob in Genesis 48:5-6. 16. Oshea — Hebrew, help, is changed into Jehoshua or Joshua, Hebrew, Jehovah-help. See Introduction to Joshua, page 7. It was an occasional custom for Hebrews to change their names if, at any point in their lives, there was a radical change of character or a marked transition from obscurity to distinction. Genesis 17:5; Genesis 32:28. It is to be noted that the exact time when Moses made this change is not indicated here. The change may have been previously made, while attention is called to it here. He is called Joshua in Exodus 17:9; Exodus 17:13; Exodus 24:13; Exodus 32:17; Exodus 33:11; Numbers 11:28. 17. Southward — Hebrew, Negeb, or South-Country. “As a geographical term the name has been entirely ignored in the English version, where the word is invariably translated ‘the south,’ (as a point of the compass;) and the misapprehension has given rise to several absurd contradictions in terms. Thus, when the spies went up from Kadesh we are told that Moses ‘said unto them, Get you up this way southward,’ [R.V., ‘by’ (marg. ‘into’) ‘the South;’] ‘and they went up by the South, and came unto Hebron.’ As Hebron certainly lay to the north of Kadesh, this express mention of the South is not only meaningless, but inaccurate. But if we render the word ‘South Country,’ applying it to the mountain plateau in the north-west corner of the Tih, all difficulty vanishes, and the words of the text are geographically exact.” — E.H. Palmer. The Negeb rises in a vast steppe, of about eighty miles from south to north, and gradually passes in successive terraces into the hill country of Beer-sheba. The most southerly of these, Jebel Magrah, is a great plain of fifty or sixty miles from east to west. Over all this region there still are found fertile spots, with grass and water, and signs of ancient populousness and prosperity appear in every direction. Here, at Kadesh-barnea, on the eastern slope of the hills, in a wady noted for its pastures and abundant springs, Moses chose his headquarters, in anticipation of presently passing on to Canaan. This was their rallying point and centre during more than thirty-eight years. Joshua 10:41, note. The Negeb literally signifies dry, or parched. If we assume that Moses attached to the Negeb the simple idea of “the dry land,” there will be no need of supposing that the term is proleptically used. The mountain — Western Palestine is an elevated ridge or mountain running from south to north between the Dead Sea and the Jordan valley on the east and the Shephelah, or sea-coast plain, on the west. Joshua 9:1, note. The different portions of this mountainous region, or backbone of the country, were subsequently named the mountains of Judah, the mountains of Ephraim, and the mountains of Galilee. This ridge is intersected only by one valley — that of Jezreel. 18. Strong or weak — Before the power of God, who had promised the complete conquest of Canaan, this distinction vanishes; the strong become weak, and the many are as the few. But since only the ultimate fact of conquest was revealed to the faith of Israel, and not the method, it was natural that Moses should proceed to the conflict with all the caution which characterizes the worldly commander who trusts solely in his battalions. 19. What the land is — Fertile or barren; cultivable or necessarily waste. Tents, or in strong holds — The inquiry whether the Canaanites dwelling in cities lived in tents or in strong holds presents a difficulty, for a city of tents is something unheard of. Here the Chaldee, the Septuagint, the Vulgate, and the Targums all read, “whether they live in cities that are walled or open.” 20. Wood — Hebrew, trees. Either fruit trees or other trees for making military engines, for houses, or for fuel. Be ye of good courage — Literally, encourage yourselves. Their perilous enterprise demanded great coolness and courage. No mercy is shown to a convicted spy. It required courage also to make a report recommending an immediate advance against a mighty foe. Bring of the fruit — Literally, take of the fruit.Time of… first ripe grapes — This is one of the very few notes of time in this book. It was about the first of August. 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The rest is at https://www.sermonindex.net/commentary/whedon/ 22. By the south — See Numbers 13:17, note. They descended by Hebron and explored the route into the Negeb, or South, (properly capitalized by the R.V.,) by the western edge of the mountains. In one of these extensive valleys — perhaps in Wady Hanein, where miles of grape mounds even now meet the eye — they cut the gigantic cluster of grapes. Hebron — An ancient city twenty miles south of Jerusalem, described in Joshua 10:3, note. “It is plausibly conjectured that on leaving the wilderness of Paran they first entered the Negeb, or South-Country, and passed up the eastern side of the land ‘unto Rehob, as men come to Hamath,’ in the extreme north, and then descended along the central and western slopes, and from the valley of Eshcol (Hebron) bore the grapes, pomegranates, and figs, and so brought verbal and tangible report of the country. This is the most satisfactory way of explaining the seeming contradiction in the account as given in Numbers 13:21-22.” — Ridgaway. The children of Anak — A race of giants in stature (Anak literally signifying long-necked) and strength. Anak is regarded as the name of a race rather than that of an individual. Of this race there were near Hebron three tribes, whose chiefs were Ahiman, Sheshai, and Talmai. “That there were in times past men of extraordinary size is a tradition wonderfully prevalent to this day all over the East. It not only runs through legendary lore, but is embodied in numerous monuments of a more substantial character. The truth appears to be that there were amongst the governing races of primitive times certain families of great stature. This peculiarity was carefully perpetuated and increased by such marriage restrictions as tended to that result, and something similar has been found amongst the inhabitants of the Pacific islands.” — W.M. Thomson. Notwithstanding their terrific aspect they were dispossessed by Joshua and utterly driven from the land, except a small remnant of refugees to Philistia, who were, perhaps, the ancestors of Goliath of Gath. Joshua 11:21-22. Their chief city, Hebron, fell to the lot of Caleb, who drove out the three tribes of the Anakim. Joshua 15:14. Zoan in Egypt was situated on the eastern border of the Nile delta. Its classical name was Tanis, and its Egyptian name Avaris, “departure,” the point of departure for caravans going north and east. It is supposed to have been seized by the shepherd kings about 2080 B.C., and to have been made the seat of their dynasty in Lower Egypt. Here, according to the Egyptian records, they built a temple to Set, the Egyptian Baal, and reigned 511 years. The past few years have been rich in discoveries of historical value in San, the site of ancient Zoan. Obelisks, sphinxes, sculptures, and historical tablets attest its former magnificence. The connexion here of Hebron with Zoan suggests that the founders of both cities were of the same race. It is evident that the writer was well versed in Egyptian history. 23. The brook of Eshcol — A wady near Hebron. Says Tristram: “The walk up the valley revealed to us for the first time what Judah was everywhere else in the days of its prosperity. Bare and stony as are the hillsides, not an inch of space is lost. Terraces, where the ground is not too rocky, support the soil. Ancient vineyards cling to the lower slopes; olive, mulberry, almond, fig, and pomegranate trees fill every available cranny to the very crest, while the bottom of the valley is carefully tilled for corn, carrots, and cauliflowers, which will soon give place to melons and cucumbers. The culture is equal to that of Malta. Those who doubt the ancient records of the population, or the census of David, have only to look at this valley and by the light of its commentary to read the story of those cities.” Dr. Robinson says of the vineyards of Eshcol that “they are very fine, and produce the best grapes in all the country, and pomegranates and figs, as well as apricots, quinces, and the like, still grow there in great abundance.” Chap. Numbers 32:9, note. Between two upon a staff — On the return of the spies from the north they plucked a sample cluster and carried it upon a staff, not because of its great weight, but for the better protection of the grapes against being bruised. There are clusters of grapes produced in Palestine which weigh twelve pounds. By careful culture bunches weighing nearly twenty pounds have been produced. “The vine was the emblem of the nation on the coins of the Maccabees, and in the colossal cluster of golden grapes which overhung the porch of the second temple; and the grapes of Judah still mark the tombstones of the Hebrew races in the oldest of their European cemeteries at Prague.” — Stanley. This entry is longer than a Bible module can hold. The rest is at https://www.sermonindex.net/commentary/whedon/ 25. Forty days were sufficient for a journey of 250 miles — into the vicinity of Hamath — and the return. The spies could rest six sabbaths and travel 500 miles, going at the rate of less than fifteen miles a day. It is not probable that they went in a body, but singly or by twos. 26. Paran — See Numbers 10:12; Numbers 12:16, notes. Kadesh — Numbers 20:16; Numbers 33:36, notes. Showed them the fruit — In confirmation of their report of the excellence of the land. 27. Milk and honey — See Numbers 14:8, note. Thus far the report of the twelve is unanimous; they all commend the richness and fruitfulness of the soil. It is a common way with calumniators to begin by saying something good of the person or plan they wish to injure and to end by speaking evil of him or that they had first commended. 28. Nevertheless — This word introduces the godless majority report; godless because there is in it no reference to Jehovah. It is an infidel document; like those of some modern scientists, correct in its facts, but false and atheistic in its inferences. “Truly, the eye sees what it brings with it. They really went to look for dangers, and of course they found them.” The truth is told respecting the strength of the walled cities and the names of the Canaanitish tribes occupying different parts of the land. But the opinions expressed in Numbers 13:31 are glaringly disrespectful toward Him who had led Israel out of Egypt with his “stretched out arm,” and had promised to drive out all enemies from the promised land. Men are just as culpable for their opinions as for their acts, since opinions are the roots of conduct. Cities… walled,… very great — “The eyes of weak faith or unbelief saw the towns really towering up ‘to heaven.’ Deuteronomy 1:28. Nor did the height appear less even to the eyes of faith, which does not hide the difficulties from itself, that it may not rob the Lord who helps it over them of any of the praise that is justly his due.” — Schultz. 29. Amalekites — See Exodus 17:8, note. This strong nomadic tribe occupied the Negeb, or south part of Canaan, and they encountered Israel in the battle of Rephidim, near Sinai. Hittites — Or children of Heth. See Joshua 1:4; Joshua 3:10, notes. One of the points at which modern Oriental research has done much to verify the historical accuracy of the Bible narrative is in the disclosure of the prominence of the Hittite empire in the olden time. Until recently the Hittites were known to the world only in the Bible record. Now they are recognised as one of the great world-powers in their day. The fullest compendium of facts bearing on this point is The Empire of the Hittites, by the Revelation Dr. William Wright, one of the secretaries of the British and Foreign Bible Society. Jebusites — These occupied Jerusalem and vicinity. Joshua 3:10, note. Amorites — these were the most formidable. See Joshua 3:10, note. In the mountains — These are in the north-east of Et Tih, about seventy miles long and from forty to fifty broad, extending northward to near Beer-sheba. See Deuteronomy 1:20, note. Canaanites — The term is here used in its narrow meaning of Lowlanders. See Joshua 3:10, note. 30. Caleb — The spy from the tribe of Judah here begins the minority report, which is characterized by an unwavering trust in Jehovah. “A discrepancy indicating diversity of author-ship is here again alleged, in that here and in Numbers 14:24, as well as in Deuteronomy 1:36, Caleb is spoken of alone; whereas in Numbers 14:30; Numbers 26:65; Numbers 32:12, Caleb and Joshua are spoken of as having acted together on this occasion, Caleb being first named, and in Numbers 14:6, it is Joshua and Caleb. The simple explanation of which is, that in the first instance, when the spies were making their report to Moses, Caleb was outspoken in his declaration that the people had no real cause for fear; and subsequently, when the murmurs of the people were louder and more pronounced, and took the form of open rebellion against Moses and Aaron, (Numbers 14:2-4,) Joshua and Caleb were both active in endeavouring to suppress the disturbance by encouraging the people and bringing them to a sense of their duty. Numbers 13:6, etc. Comp. Joshua 14:6, where Caleb, in referring to this event, in speaking to Joshua first joins both together, ‘me and thee,’ and then proceeds to describe his own share in the transaction without any allusion to Joshua.” — Dr. Edersheim. Stilled the people — The bitter wail of despair was resounding through the vast throng. Let us go up at once — Genuine faith grasps a present God and an instantaneous salvation. Caleb was wise to counsel going up to the assault at once, for there is no better cure for fear than action. Old soldiers say that the trying time is when waiting to begin the battle. Hesitation weakens resolution. When we are sure that any thing is God’s will the sooner we are at work doing it the better for ourselves and for the vigour of our efforts. For we are well able — The ground of Caleb’s confidence is stated in Numbers 14:8-9. This report is a marvel of condensation, terseness, and vigour — just what we should expect from a speaker who is permitted to utter but one sentence amid the uproar of a mob. 31. We be not able — The majority had not asserted this before, but had left the people to draw this inference. Now they are evidently enraged at the brave words of Caleb. Faith is always a reproof to unbelief, as holiness is a rebuke to sin. 32. A land that eateth up the inhabitants — This cannot mean that the land was sterile and the inhabitants dying of famine. It may refer to some pestilence whose ravages were noted by the spies. Calvin “thinks that the wretched inhabitants were worn out by the laborious task of cultivating it.” But it is more reasonable to suppose that from the central position of Canaan among the powerful Oriental empires it was an apple of discord, and that the people were constantly embroiled in wasting wars to maintain their independence. Hence Israel would be decimated in conquering it, and diminished, or eaten up, in defending it. See Ezekiel 36:13-15, for a confirmation of this exegesis. “It is remarkable how rapidly unbelief grows when it has once found expression. At first it was only a suggestion.Numbers 13:28-29. Then, when Caleb had tried to still the fears to which it had given rise, it became an assertion. Numbers 13:31. Lastly, it assumed the form of ‘an evil report of the land’ itself, as of one ‘that eateth up the inhabitants thereof,’ (Numbers 13:32,) — where the people are consumed by pestilence or exterminated by constant warfare of fierce races, against whom it were hopeless to attempt contending. That, if such were the views and feelings of the great majority of their best and most trusted men, the people should have risen in rebellion, need not, perhaps, surprise us. But it indicated how thoroughly unprepared Israel was for the possession of the land. Viewed from the human stand-point, the history of the Bible is one of constant disappointments.” — Dr. Edersheim. Men of a great stature — Hebrew, men of measures; that is, of tall stature. See the dimensions of King Og’s bedstead, Deuteronomy 3:11. 33. The giants — Hebrew and R.V. Nephilim, like the antediluvian tyrants who corrupted the earth. Genesis 6:4, note. The application of the term Nephilim to a race of antediluvians does not prove that the giants found by the spies were the lineal descendants of these, nor does it justify the extraordinary hypothesis of the “higher criticism,” that the writer of Gen 6:4, knew nothing of a flood in which all mankind except one family were destroyed. A resemblance in stature is all that is requisite. Sons of Anak — See Numbers 13:22, note. As grasshoppers — An Oriental exaggeration of the disparity of stature between the Hebrews and some of the Canaanites. The fears of the unbelieving spies magnified their foes. Probably the average stature of the Israelites did not fall much below that of the Canaanites. In our own sight… in their sight — The contempt of their enemies is consequent upon their own cowardly self-depreciation. They who do not respect themselves will fail to gain the respect of others. “The man who counts himself as a grasshopper when he is set to represent a great cause is apt to be counted as a grasshopper by those who oppose him. Peculiarly is this the truth with one of God’s representatives. He who realizes that he stands for One into whose hands all power in heaven and earth is given need have no fear of giants or of the sons of giants. His sufficiency is of God; and in this sufficiency he can move forward unflinching-ly, until the giants who oppose him find themselves as grasshoppers in the path of his progress.” — H. Clay Trumbull. .The crisis of the nation’s march is reached. Standing on the very threshold of Canaan, the people exclude themselves from its possession by unfitness for the promised inheritance. They forget the promises of God, while they give eager credence to the cowardly words of ten of the twelve spies, who make no reference to God in their report. During the few weeks’ march from Sinai three partial rebellions have broken out in the camp against Moses, the representative of Jehovah. At last the people, by their universal distrust of God, their pusillanimity, their utter lack of heroism, and their threatened rejection of Moses and return to Egypt, have overstepped the line between God’s patience and his wrath. In vain do Moses and Aaron, in their agony of grief, fall upon their faces prostrate before the angry mob. In vain do Caleb and Joshua publish their cheering report. The rebels, in their rage, order them to be stoned. The glory of Jehovah flashes out in terrific splendour from the pillar of cloud to keep them from their murderous purpose. Then there falls upon the ear of Moses, from the mouth of Jehovah, the threatened disinheritance and destruction of his people. Moses magnanimously intercedes for the nation’s life, pleading the honour of that great NAME which had been set in Israel. The prayer prevails. The nation is spared, while the rebellious individuals receive their sentence of exclusion from the Land of Promise. The faithful spies are excepted and commended, though they suffer in common with the others the evils of the exclusion for well-nigh forty years. The countermarch is ordered. The rebels, in a spasm of self-confidence, determine to continue the journey. Contrary to the warning of Moses they dash themselves against their foes, and are thus smitten and routed. This is the outline of one of the most eventful and instructive chapters in Jewish history. In it there is disclosed to the chosen nation a quality of Jehovah’s character hitherto unrevealed — the impartiality of his government in the administration of justice. Pharaoh had hardened his heart, and in the sight of exempted and jubilant Israel had felt the hot bolts of wrath crushing him and his people to the earth. But Israel, under the illusion that Jehovah is a national and partial ruler, imagines that he can walk with impunity in the footsteps of Pharaoh, and “tempt God ten times.” The hour has arrived for dispelling this illusion. They who have provoked Jehovah must now know his “breach of promise,” and learn the great lesson that all his promises of good to his children imply, as a condition, their continued obedience. From the repetition of Num 14:11-25 in Numbers 14:26-38 we find no ground for De Wette’s assignment of those passages to two fragments, by two writers, the Jehovist and the Elohist.The first is a private communication to Moses only; the second is to Moses and Aaron officially, and is to be proclaimed to the people (Numbers 14:28) as a full and formal judicial sentence of exclusion from Canaan. NOTES.(1.) The report of the spies was a decisive moment in the history of the Israelites. Had they been animated by faith in God, his ideal of Israel as a conquering nation marching straight into Canaan would have been realized, the walled cities would have been taken without the loss of a Hebrew’s life, as was Jericho, and the formidable sons of Anak would have fallen before Hebrew striplings, as fell Goliath before David. But Israel was not equal to the crisis. It was clear that a multitude so easily paralyzed by fear, so craven and fickle, were not the men to be launched against warlike tribes, and nothing remained but to continue in the wilderness. Born in slavery, and destitute of the manhood belonging to freemen, they were not in a condition, if left to themselves, to successfully undertake so great a task. But the series of miracles wrought through Moses in Egypt, at the Red Sea, and in the wilderness had lifted them to the plane of the supernatural, on which they could have stood by simple, childlike faith in Jehovah, their great ally. Their culpability is found in the failure of their faith. Hence they must wander outside the land of promise till a new and more trustful race had risen in their place.(2.) “Evidently Israel’s was not disbelief, but unbelief — a kind of spiritual agnosticism. They had not any proper knowledge nor understanding of the character and purposes of that God whom they nevertheless acknowledged as having brought them to the borders of the land. Our unbelief also is too often like theirs; we refuse to go forward, and we people the future with imaginary terrors, because we have no stable knowledge nor yet understanding of his purposes, whom we acknowledge as the God of our guidance and salvation.” — Dr. Edersheim.The secret cause of all this unbelief, disobedience, rebellion, exclusion from the land of promise, and wretched dying in the wilderness was the lack of a true and total consecration to God and to their divine mission. How many generations of professed Christians from the same cause have laid their bones around some Kadesh-barnea!(3.) “The fear of man is practically rebellion against God, if it keeps us from doing that which he bids, or from going whither he sendeth us. Only let us not be our own interpreters of what is the will of God concerning us.” — Dr. Edersheim.(4.) “It has been often objected to the story of the exodus that such extremity of folly as is ascribed to the Israelites is inconceivable in such circumstances. How could men, with all these miracles in mind, and manna falling daily, and the pillar blazing every night, and the roll of Sinai’s thunders scarcely out of their ears, behave thus? But any body who has honestly studied his own heart, and known its capacity for neglecting the plainest indications of God’s presence, and forgetting the gifts of his love, will believe the story, and see brethren in these Jews.” — Dr. McLaren.(5.) There is an irremissible sin in the Old Testament which is a foreshadowing of that in the new. The one is rejection from entering Canaan, with the possibility of the eternal salvation of every truly penitent believer; the other is the shutting out of all hope of eternal life. Says Dr. W. Henry Green: “On former occasions they had been forgiven upon the urgent and persistent intercession of Moses. But in this wilful and high-handed rejection of the supreme gift of God’s grace to them they had passed beyond the limits of forgiveness. It is the Old Testament ana-logue to what is darkly spoken of in the New Testament as the unpardonable sin. Matthew 12:32; Hebrews 6:4, etc. And all that Moses’s supplication could effect on their behalf was, that they should be spared from the instant destruction with which they were threatened. They were pardoned to the extent of being temporarily reprieved, but the doom pronounced upon them, of exclusion from the land of promise and of death in the wilderness, could not be reversed.” OF THE , Numbers 14:1-5. 1. We come now to an eclipse of faith almost total, for the only exceptions to all the congregation are Caleb and Joshua, Eleazar, (Joshua 14:1,) and possibly some of the Levites and the whole order of priests, who were not reckoned in the general census. Numbers 1:49; Numbers 26:62. Lifted up their voice — These words, together with cried and wept, indicate the intensity and publicity of this panic of despair. These loud wailings, resounding by night from tent to tent, from tribe to tribe, spread the contagious despondency through the whole camp. 2. Murmured against Moses and… Aaron — They begin with God’s ministers, not having become so hardened as to murmur against God himself. He seems to have been absent from their thoughts both as the object of trust and as their providential guide in the wilderness. They have fallen from a supernatural to a merely natural view of their condition. Hence they childishly vent their indignation against their human leaders. The whole congregation — This must be understood, as it is in all languages, in a conventional sense, as we are said to utter our opinions in the face of the whole world, or begin our deeds of lands with the words, “Know all men by these presents.” See Exodus 9:6, note. Would God — The word God is not in the Hebrew. This is the strongest English formula for an unattainable wish, and expresses the strength of the peoples’ desire. Died in… Egypt — They who prefer death in bondage to life in freedom are not the brave people whom Jehovah can lead to the conquest of Canaan. This wish to return to the groanings, burdens, tasks, and insults of the brick-yards of Egypt, from which a pitying Jehovah had led them forth, was indicative of a base ingratitude, and a servility of spirit exceedingly offensive. Yet all this grief was in view of no present suffering, but in apprehension of imaginary future ills. 3. Wherefore hath… Lord — They began with opposing God’s faithful ministers; they end by arraigning himself. So men now greatly distress themselves over evils they are never called to endure. Wherefore is not in the vocabulary of faith. Unto this land — Spoken, apparently, of Canaan, to which they had not yet been brought. Thus “they despised the pleasant land; they believed not his word.” Psalms 106:24. To fall by the sword — The unbelief of these rebels puts an evil intention for a beneficent purpose on the part of God, and thus maligns his character. Up to this time they seem to have cherished the illusion of a blood. less conquest of Canaan. A prey — Captives and slaves of the victors. Better… to return into Egypt — In their dread of the perils before them they overlook the greater evils behind: the sterile wilderness, with no manna from heaven nor water from the smitten rock; no pillar of cloud to go before; no protecting Jehovah to shield them from their foes; no mediating Moses to placate the divine wrath; no home of freedom, but only the lash of the taskmaster for the inheritance of their children forever. 4. Make a captain — This is the repudiation of both Moses and Jehovah. According to Nehemiah (Nehemiah 9:17) they actually “appointed a captain to return to their bondage.” On the low level of mere naturalism they feel no more need of God. 5. Fell on their faces — This attitude was expressive of the deepest sorrow, and at the same time it was a mute but eloquent appeal to the mutinous multitude to desist from their insane purpose. He who was accustomed to speak face to face with God might have fortified his dishonoured authority by invoking against these rebellious murmurers the bolts of God’s wrath. But he loved the Abrahamic race more than his own dignity and power. 6. Rent their clothes — The flowing robes of the Orientals admit of various symbolical actions. Rending expresses grief, indignation, despair, or fear. The outer garment only was torn. See Genesis 39:12, (Hebrew.) 7. They spake unto all the company of the children of Israel — Literalists like Colenso find an insuperable difficulty here. “No human voice, unless strengthened by miracle, of which the Scriptures tell us nothing, could have reached the ears of a crowded mass of people as large as the whole population of London.” But the President of the United States performs a greater feat, standing on the east porch of the capitol and delivering his inaugural address to the whole country, with incidental remarks to all mankind. King Solomon at the dedication “blessed all the congregation of Israel.” 1 Kings 8:14. Even the children in the Sunday-school soon learn to understand that “all” has its reasonable limitations when they read that “Jerusalem, and all Judea, and all the region round about Jordan, were baptized of John;” as they do when they read that all New York is taking an airing in Central Park. See Exodus 9:6, note. Exceeding good land — Hebrew, good exceedingly exceedingly. The minority report is more emphatic in its praise than the majority report is in its dispraise of Canaan. The eye of unbelief had seen the dark cloud, the eye of faith had seen both it and its silver lining. A craven fear had tinged all the observations of the one with a sombre hue, while an unfaltering faith had, to the eye of the other, tipped every hilltop with light and filled every valley with splendour. These opposite reports from an observation of the same facts resulted from the difference in the spirit and trust of the men who reported. 8. If the Lord delight in us — Here Joshua and Caleb revealed the ground of their confidence — the ability of Jehovah to make good his promise, which they viewed not as absolute, but as conditioned upon the demeanour of the nation. The weakness of the report of the ten lies in its Godlessness. In estimating the possibility of the conquest Jehovah is counted out. Milk and honey — This is a poetical description of a country rich in pasturage and flowers. For the abundance of honey in ancient Canaan see Judges 14:8; 1 Samuel 14:25-26; of both wheat and honey, see Psalms 81:16. Sceptics, in view of the comparative sterility of modern Palestine, allege that this must be a false view of Canaan, and they question the inspiration of the Scriptures containing this oft-repeated statement. But there are causes which make modern Palestine barren: 1.) The destruction of the timber in the long series of sieges and invasions which that unhappy land has suffered has greatly reduced the moisture of the atmosphere by cutting off evaporation through the leaves. Hence rains are less frequent, and the sources of artificial irrigation are diminished. 2.) The decay of the terraces necessary to retain the soil on the steep slopes of the round hills. This is owing to the misrule and lack of security to the fruits of industry which have for generations been the lot of the cultivators. 9. Rebel not… neither fear… the people — Disobedience to God is the soil out of which the fear of man always grows. If the presence of Napoleon on the battle-field was equal, in the courage which he inspired, to a re-enforcement of ten thousand men, how much more inspiring to the Hebrews would be a realizing faith in the presence of the omnipotent Jehovah. They are bread for us — We shall destroy them as easily as we eat bread. Psalms 14:4. The simile is natural to a Hebrew, in whose language the verbs to eat, to fight, to destroy in war, are the same. We have a similar proverb in “Food for our powder.” As the faint-hearted spies had declared that the Canaanites were giants before whom the Hebrews were dwarfed to grasshoppers, so the brave spies, with equal strength of expression, style them “bread for us.” Their defence — Hebrew, shadow, covering. Is departed — They are wholly destitute of courage. The Sultan of Turkey and the Shah of Persia are called “the shadow of God,” “the refuge of the whole world.” (Critici Sacri.) 10. Stone them with stones — This was the ordinary mode of executing a sentence of capital punishment. It requires an extraordinary effort to fathom the wickedness of men who clamoured for the blood of their brethren simply because of their fidelity to God. Yet it is the testimony of history that no hatred is so intense and merciless as that of rebels toward those who still are loyal to the government. Myriads have been put to death in civil wars for the crime of allegiance to the old flag. The picture before us is not overdrawn. This outbreak was not only a religious apostasy, but a civil revolution. The glory of the Lord appeared — The shekinah, the visible symbol of the majesty of Jehovah, flashed forth suddenly to strike the people with terror in their rebellion, and to deter them from their wicked design. For a similar purpose the glory flashed out upon the Egyptians, (Exodus 14:24,) “and troubled” or confounded their host. Philo says, “The fiery appearance of the Deity shone forth from the cloud.” How wonderfully the moral government of the world adapts itself to the different conditions of the same nation! Jesus Christ, in his preaching, endeavoured to deter the Jews from sin by motives addressed to their intellects and consciences. He pointed to the judgment to come and to the rewards and punishments there dispensed. He appealed to their hopes and fears. But Jehovah marshalled the terrific elements of nature before the eyes of the Hebrews to make an impression upon their hearts through their senses. In the first case the doctrine of immortality and future accountability had taken full possession of the popular mind. In the case of the Israelites in the wilderness these notions were for the most part yet to be created by the gradual unfolding of religious truth. In the tabernacle — The Septuagint paraphrase is better: “In the cloud over the tabernacle.”If the supernatural resplendence had been within the tent, it would not have been seen by all the people. Since Jehovah had made his abode in the tabernacle and in the pillar towering above it, the outbeaming glory could not be mistaken for any natural phenomenon. THE OF ISRAEL AND AVERTED, Numbers 14:11-25. 11. Provoke me — Vulgate, detrahet, slander; R.V., “despise.” The same Hebrew verb is in 2 Samuel 12:14, and Psalms 74:10, translated blaspheme, but the most common rendering is despise. Jehovah is jealous of his good name among men. The cowardice, distrust, and disobedience of Israel were a reflection upon his glory in the eyes of the Gentiles. He had set his name in Israel, and called him his “firstborn son,” (Exodus 4:22,) and thus identified his own reputation with that of this favoured nation. Believe me — Unbelief is the germ of all other sins. Hence its culpability. Mark 16:16; John 3:18; John 16:9, notes. To discredit God’s word is to detract from his reputation. For all the signs — God never requires faith without sufficient grounds. These were the supernatural plagues sent upon the Egyptians, the miraculous deliverance of Israel through the Red Sea, the manifestations of divine power and goodness in the manna, the smitten rock, the pillar of fire, and the grouping of all the sublimities of the physical world about the summit of Sinai at the giving of the law. The firmer the basis for faith the more culpable is unbelief. 12. The pestilence — Greek, death, violent and sudden. See Numbers 14:15. Thus in Leviticus 26:25; Deuteronomy 28:21. Comp. Revelation 2:23; Revelation 6:8. Disinherit them — Annul their adoption into sonship. Exodus 4:22. This shows that the covenant made with the patriarchs relating to the future of their posterity was not absolute, but conditioned on the fidelity of each generation. This is corroborated by the fact that Moses, in his plea for the life of the nation, fails to urge the covenant made with Abraham, Isaac, and Jacob. Make of thee a greater nation — One man, fully trusting in God, is mightier than a million of infidels, since God and one are virtually a majority. All things are possible to him that believeth. The Almighty can accomplish more through one unwavering, heroic believer, than he can through a whole nation of unbelievers. This is amply verified in the life of John Wesley and the opposition of that apathetic national Church which he sought to vitalize. In the light of this suggestion, that Moses was to become the founder of a new nation, the unselfish prayer for Israel, which immediately follows, stands forth in marked contrast with that ambition which has often waded through slaughter to a throne. 13. The Egyptians shall hear — They who had felt the judgments of Jehovah in terrible national judgments on account of Israel will gladly hear of his downfall, and spread the news abroad among all the nations, especially among the Canaanites, who “faint” because of their terror of the Hebrews. Joshua 2:9. The arguments of Moses in this intercession are exactly such as man would use with man. This implies that Moses conceived of God as personal, and possessing reason and sensibilities corresponding to those faculties in the human race, who are created in his image. The philosophic conception of God of which deism boasts affords no motive to believing and importunate prayer. 14. They have heard — The inspired prediction of Moses in his song (Exodus 15:14-16) was already fulfilled. See Numbers 14:9, note, and Joshua 2:9-11. Seen face to face — This is equivalent to the phrase, “speak mouth to mouth.” Numbers 12:8, note. Strictly speaking, Moses never saw the face of Jehovah. “Thou canst not see my face; for there shall no man see me, and live.” Exodus 33:20. 15. Kill all this people — This explains the pestilence in Numbers 14:12. See note. The fame of thee — Moses is actuated by the true spirit of prayer — a supreme desire for the glory of God. He is jealous of Jehovah’s honour in the earth. Would that all who pray were filled with the same pious concern! 16. Because the Lord was not able — The unbelieving world can appreciate only omnipotent power. When this is withdrawn, God fails. They have no conception of the divine holiness, justice, wisdom, and truth, as influencing the government of God. That is a very shallow theology which teaches that men will be saved from hell by sheer omnipotence, without respect to character. But Moses appeals to all the moral attributes of God, and he prevails. 18. Visiting the iniquity of the fathers — For the distinction between the natural consequences of sin and punishment, see Exodus 20:5, note. 19. Pardon… the iniquity — Moses makes no attempt to appease God by bloody sacrifices. He knows that Jehovah cannot be bought off by gifts and slain victims. Here Mosaism is in striking contrast with Gentilism, which, in the hour of peril, always runs to its altar with its sacrifice to placate some offended deity. Moses casts himself upon the divine clemency, pleading the glory of Jehovah’s great name. The greatness of thy mercy — Mercy, and mercy only, is the plea of Moses. Not one moral excellence, not one meritorious act of Israel, is adduced as the ground of pardon. Under both the old covenant and the new, salvation is grounded solely on reasons existing in the divine mind, while the condition of that salvation is man’s asking for it by faith. The faith of Moses prevails for Israel. From Egypt… until now — Every instance of God’s mercy in the past may be urged as a reason for its repetition; but the past clemency of human governors toward offenders justifies a more severe penalty. 20. I have pardoned — The Hebrew language has only two tenses, the past and the future. The present tense maybe expressed by either of them, “the choice in every instance depending on whether the writer’s attention is more particularly directed to the commencement of the action in the past or to its continuance in the future.” — Nordheimer. The use of the past tense here implies that the divine forgiveness never covers future sins. Only the Church of Rome grants perpetual indulgences, which cancel future sins and require no renewal. According to thy word — A wonder of wonders! the divine purpose is changed on account of a human word, when that word is uttered in faith! Thus all things are possible to two persons — to God and “to him that believeth.” Mark 9:23, note. The nation was preserved, but the merited temporal punishment of its individual unbelievers was not remitted. Such a plea as that of Moses could not remain unheeded; it was typical of the great plea for mankind, and the great Pleader. But, as when long afterward Israel called down upon themselves and their children the penalty for shedding the blood of Jesus, long and sore judgments were to befall the stiffnecked and rebellious, even although ultimately all Israel should be saved, (Romans 11:26,) so was it at Kadesh. This answer to prayer is a sufficient response to the supposed sceptic’s query in Job 21:15. 21-23. All the earth shall be filled — In the version of King James these verses are incorrectly translated and punctuated. Better thus: “Nevertheless, as truly as I live, and the glory of Jehovah will fill the whole earth, all the men who have seen my glory and my miracles… shall not see the land which I sware unto their fathers,” etc. See the R.V. The verb “will fill” is the Hebrew for the present tense continuing in the future, (see Numbers 14:20, note,) and its clause is grammatically an apposition to “as I live.” Jehovah proves his being by his works; his living, by his glory now and forever filling the whole earth. Have tempted me — By doubting his help and by clamouring for additional proofs that his word is true, men are said to tempt or try God. Again, it is evident that unbelief is the damning sin. Numbers 14:11, note. Ten times — Genesis 31:7, note. Ten symbolizes completeness and full measure. The rabbins thus reckon up the actual ten: (1.) The murmuring at the Red Sea, Exodus 14:11-12. (2.) At Marah, Exodus 15:24. (3.) In the wilderness of Sin, Exodus 16:2. (4.) At Rephidim, Exodus 17:2. (5.) The idolatry at Horeb, Exodus 32. (6.) Complaining at Taberah, Numbers 11:1. (7.) At the graves of lust, Numbers 11:4. (8.) Here at Kadesh. (9 and 10.) The disobedience of certain individuals in respect to the manna, Exodus 16:20; Exodus 16:27. 24. Another spirit — Trust in Jehovah and its fruits, courage, humility, obedience, and probably the indwelling of the divine Spirit by a special mission of the Comforter. Perfect faith always raises the soul above disquietudes and fears, and affords perfect rest and serenity amid hardships and adversities. Followed me fully — Literally, and he filled after me; that is, followed with unquestioning obedience and unwavering trust, all the injunctions Moses had thus far given to them from God. Into the land — Canaan. No mention is made of Hebron, though in Joshua 14:6-15, Caleb asserts that Moses did specify Hebron as his inheritance. But this is omitted here, as is the name of Joshua. 25. Amalekites — See Numbers 13:29. Canaanites — In the wide meaning of the term, including all the inhabitants of Canaan exclusive of the Amorites dwelling in the southern mountains. Deuteronomy 1:44. See Numbers 13:29, note, for the narrow meaning. The valley is identified by Keil with the broad Wady Marreh, including a portion of the Negeb, in which the Amalekites roamed, while the Canaanites really dwelt upon the mountains (Numbers 14:45) close up to this wady. The statement relative to this valley supplies the reason for the following command. To advance into this valley would be to enter Canaan, from which they have been by solemn oath excluded. Turn you — The probation of adult Israel, so far as Canaan is concerned, is ended. From this hour their corpses must be sown in the wilderness to which they are now remanded. By the way of the Red sea — We find in the itinerary of Israel (Numbers 33:35) that Ezion-gaber was one of the stations, and in Deuteronomy 2:8, Elath is named with this place. They were situated near together at the head of the gulf of Akabah, the eastern arm of the Red sea. Here ends this communication to Moses. Numbers 14:26 begins the formal sentence of exclusion from Canaan. See Introductory Remarks. THE FORMAL OF , Numbers 14:26-35. 27. Murmurings are especially offensive to God, because they impeach his wisdom and goodness. Trust in Christ is the cure for all heart troubles, enabling the sinner to rejoice in the forgiveness of the moral evils of his life, and the saint cheerfully to acquiesce in all providential trials as a part of that discipline wisely chosen for the development of the Christian graces. See John 14:1, note. Israel’s murmurings are the fruit of his unbelief. 29. Your carcasses — By the use of this word, which, especially in modern usage, conveys contempt or ridicule, the English translation does injustice to Jehovah’s solemn oath of exclusion from Canaan. The original signifies simply corpses or dead bodies. See Genesis 15:11. All that were numbered — 603,550. See Numbers 1:46. Caleb and Joshua only were excepted. Since the women were not numbered, they are not excluded. The tribe of Levi was not included in the general census. From this fact, and from the mention of Eleazar in Joshua 14:1; Joshua 24:33, we conclude that this tribe was not excluded. 30. Doubtless — “Surely,” R.V. The Hebrew form of oath usually is a grammatical protasis, or condition with the apodosis or conclusion omitted; thus, If they enter into the land, (let me be untrue.) Hence it is customary to translate the if by not. Comp. Hebrews 3:11; Hebrews 4:3. I sware — Literally, lifted up my hand. Every promise of God to man is conditioned on man’s faithfulness and obedience. 31. Your little ones — By something akin to poetical justice, the unbelieving fathers shall perish in the wilderness, and the helpless children, the objects of their skeptical solicitude, shall flourish in the land of promise. See Numbers 14:3. They despised the land when they distrusted the word of its great Giver. Thus the impenitent despise heaven when they reject Christ, its central attraction. 33. Bear your whoredoms — Disobedience to God is in the Scriptures often expressed as infidelity to the marriage vow. The highest ideal of spiritual life is that of the bride’s heart-surrender in marriage. The Bible is full of this aspect of consecration, and of warning against the loathsomeness of divided affections. See Leviticus 17:7; Judges 2:17, notes. It is one thing for the innocent to bear the natural consequences of others’ guilt, and quite a different thing to bear their punishment. See Exodus 20:5; Numbers 14:18, notes. 34. Forty days… forty years — Thus the sin of the spies and the unbelief of the nation would be vividly set before them as the cause of their exclusion from Canaan. At every question, “How long?” the mind would revert to the forty days’ search by the spies, to their majority report, and to the slough of despond into which the people fell at Kadesh. Shall ye bear your iniquities — In the next verse we find an explanation of bearing iniquities. “In this wilderness shall they be consumed, and there shall they die.” “The weight of guilt is so great that they stagger under it in crooked ways for many years, till they sink exhausted with the weary load. The transition is very easy from the idea of bearing sin to that of bearing punishment.” — Bibliotheca Sacra. As Prof. Park expresses it, “Sin presses the sinner down in punishment and into punishment.” My breach of promise — Here is but one Hebrew word, t’nooah, used elsewhere only in Job 33:10, and rendered occasions. It literally signifies removal or alienation, the withdrawal of one’s self from a person, and so metaphorically expresses enmity. Hence the strong rendering of the Septuagint, τονθυμοντηςοργηςμου, the vehemence of my anger, and of the Vulgate, ultionem meam, my vengeance. Luther’s translation, though more correct, is not so concise and vigorous — What it shall be when I withdraw my hand. The breach of promise is induced by the wilful and persistent disobedience of Israel in refusing to carry out Jehovah’s purpose of love. His immutability requires him to treat unbelievers as rebels. The justice of their punishment is vindicated by their own contumacy. 35. I will surely do it — In the Hebrew this is the conditional part of an oath. See Numbers 14:30, note. The threatenings of God are never exaggerations of his real purposes designed merely to intimidate the transgressor, and not to be fully executed. Against me — Unbelief puts a person into the attitude of hostility to God; it is the root of all disobedience. See John 3:19; John 16:9, notes. Consumed — Utterly destroyed. 36. Made all… to murmur — While the people, as free agents, were culpable for their free act, of which their own unbelief was the cause, yet the spies who made the unfavourable report were guilty, not so much because they furnished the occasion for the unbelief to manifest itself in action, but because they contributed to that unbelief. He who undermines his fellow’s faith in God, by his words, his writings, or his influence, assumes a tremendous responsibility. A slander — “Evil report,” R.V. This consisted chiefly in the declaration that the land was unconquerable. See Numbers 13:32, note. 37. By the plague — Literally, by the stroke. Thus the Vulgate, percussi, SMITTEN in the presence of the Lord, they died. A sudden and fatal epidemic seized upon them in a supernatural manner, as is indicated by the words before the Lord, that is, immediately from Jehovah without the intervention of any second cause. Thus Israel received a practical proof of the awfulness of their sentence from the mouth of God. This solemn judgment, when publicly announced to the people by Moses, caused a vivid realization of the greatness of their guilt, and they mourned greatly. THE OF THE PEOPLE , Numbers 14:40-45. 40. The top of the mountain — Some plateau on the northern border of the valley mentioned in Numbers 14:25. Lo, we… will go up — That this apparent spasm of faith is not faith, but sheer presumption, is seen in its utter disregard of Jehovah’s command, “To-morrow turn you.” True faith always bears the fruit of obedience. Its highest exercise brings the human into perfect harmony with the divine will. Galatians 2:20; Galatians 5:24-25. The pendulum of unbelief, oscillating from the paralysis of despair to the rashness of self-confidence, is in either motion alike displeasing to God. For we have sinned — The Hebrew ëé, for, is susceptible of two renderings: (1.) Although. This sense would imply an Antinomian view of the divine promise as wholly unconditional. (2.) For, in the sense of, “we admit that we have sinned, and we regret it.” In this case their confession was not of the heart but of the lips only, involving the radical error of Universalism — that, after the final sentence of the sinner, any expression of regret is sufficient to unlock the gates of hell and open wide the portals of heaven. But there are in the divine government irreversible verdicts. Repentance may be too late. 41. It shall not prosper — R.V., “seeing it shall not prosper.” Before sin can ultimately prosper, the holy God must abdicate the throne of the universe. The wrong of rebellion and unbelief is not turned into right by attempting the exact opposite. It is still the same spirit. The obedience which is not of penitent faith is of self-confidence, and only another kind of unbelief and self-righteousness. “Israel’s determination to go up on the morrow, and so to retrieve the past, argued as great spiritual ignorance and unfitness as their former faintheartedness and rebellion at the report of the spies.” — Edersheim. 42. For the Lord is not among you — His protecting presence will not shield you. In this invisible presence, symbolized by the shekinah, Moses trusted with unwavering confidence. See Exodus 33:15. But Israel, alas! did not share his confidence. This warning is prompted by a tender and loving heart, as are all the divine threatenings. They are as a hedge of thorns to keep men from stumbling over the precipice of eternal ruin. “It is not the doing this or that, nor the circumstance of outwardly belonging to Israel, which secures victory over the enemy or possession of the land. It is that Jehovah is among us. The victory is ever of faith.” — Edersheim. 43. Amalekites — See Numbers 13:29, note. Are there before you — Either they had withdrawn from the valley (Numbers 14:25) to a more defensible position in the mountains, or they had sent a strong force to seize the passes, and successfully contest the passage of Israel. This fact was communicated to Moses by his scouts or by direct revelation from Jehovah. Ye shall fall — This divinely inspired prediction rests on the fact that Israel had turned away from the Lord. He who is most conscious of the divine presence and support, as was Moses, most feels his dependence on His favour, and most forbodes disaster when that favour is withdrawn. But the worldling neither recognizes the presence nor misses the absence of God. Such was unbelieving Israel at Kadesh. 44. But they presumed — Presumption and despair are two opposite phases of unbelief. Within less than one day the Israelites despaired of conquering Canaan with the assured alliance of Jehovah, and then presumed to enter upon its conquest though he had announced the withdrawal of his aid. The natural man, when exhorted to religious effort, first avers that he can do nothing, even with God’s aid, and soon asserts that by his own good works he can save himself without God. The ark was both the symbol and seat of Jehovah in the camp of Israel. In subsequent history, in the estimation of the Jews, the life of the nation depended on the presence of the ark. Joshua vi; 1 Samuel 4:4-18, note.This confidence in part grew out of their present bitter experience of defeat when facing their foes with no pillar of cloud over their heads. And Moses, departed not — The moral sublimity of this scene is worthy the brush of the historical painter: Moses, not like Achilles sulking in his tent while the Greeks went out to battle, but calmly standing alone with God, while his people madly rush to danger and to death. 45. Discomfited — Literally, pounded into pieces. “Chased you, as bees do,” Deuteronomy 1:44, that is, with great ferocity when exasperated. Hormah — This was the key point from which the roads across the desert, after having been all united, again diverge toward Gaza and Hebron; and its site is still marked by the ruins of a square tower of hewn stones, on the top of a hill which rises a thousand feet above the wady on the edge of which it stands. See Numbers 21:3, note. PART THIRD.PENAL . 15-19. — [Time, thirty-seven and a half years.] Only a very few glimpses are afforded of the history of the next thirty-seven years; but, few though they be, they throw interesting light on the wilderness life. Such is the account of the blasphemy of THE NAME by a Hebrew-Egyptian, and the case of sabbath-breaking, and the capital punishment which was inflicted in each case. This sufficiently proves that, though under the divine ban, the nation had not thrown off the divine law. The sad history of the rebellion of Korah, Dathan, and Abiram indicates that the great revolution which had substituted the priesthood of Aaron and the services of the Levites for those of the firstborn sons had not been effected without opposition. The triumph of the new constitution, at the cost of nearly 15,000 smitten by the divinely sent plague, so firmly established the rights of the tribe of Levi that they were ever after unchallenged. . “For the purpose of reviving the hopes of the new generation that was growing up, and directing their minds to the promised land during the mournful and barren time when judgment was being executed upon the race that had been condemned, Jehovah communicated various laws through Moses concerning the presentation of sacrifices in the land that he should give them, whereby the former laws of sacrifice were supplemented and completed.” — Keil.This accounts for the sudden transition from the history at a point of intense interest to the details of legislation. For, as Baumgarten well remarks, “the fighting men of Israel had fallen under the judgment of Jehovah, and the sacred history, therefore, was no longer concerned with them; while the youth, in whom the life and hope of Israel were preserved, had as yet no history at all.” For the bearing of this intermingling of the narrative with the giving of laws on the authenticity of the record, see Introduction, (1.) NOTES.(1.) In The Symbology of the Mosaic Cultus, by Dr. Baehr, a work of profound and varied merit, it is much to be lamented that some points which are vital to orthodoxy, and especially dear to the evangelical Church, have been so erroneously treated. He denies that the bloody offerings in the atonement are a substitute for penalty, notwithstanding the literal meaning of the word, (see Numbers 15:25, note,) the solemn rite of the imposition of hands upon the head of the victim, transferring the sin of the offerer, (Leviticus 1:4, note,) the explicit declaration in the locus classicus of the atonement “for your souls,” (Leviticus 17:11, see note,) and especially the concurrent interpretation of the vast majority of bothJewish and Christian scholars. According to Baehr the offerer formally relinquishes his ownership of the victim, and in the presentation of its blood or life indicates that his natural or selfish life is given away or dies. And this symbolical character merely he would in like manner attribute to the sacrifice of Christ. To sustain this theory Baehr elaborates a long argument to show that the Mosaic offerings had no regard to moral evil or sin, but only to ceremonial defilement. To this we answer in brief: (1.) That the very name of the SIN offering, chattath, properly sin, points very directly and distinctly to its design. (2.) The distinction between moral transgressions and ceremonial offences, or “violations of the positive-religious law,” was entirely unknown to the Hebrews. We are able, in the light of the Gospel, to eliminate the transient and national from the permanent and universal in Mosaism, but the Israelites could make no such distinction. To him not only were theft and idolatry immoralities, but also image worship, neglect of circumcision, and eating swine’s flesh. (3.) In this chapter, (Numbers 15:22-24,) the canon of the sin offering, it is stated with great distinctness that for the undesigned transgressions of “any one of the commands which Jehovah spake to Moses, even all that Jehovah hath commanded,” the atonement by means of the sin offering was both available and necessary. See Leviticus 4, notes. (4.) The asham, or trespass offering, expressly relates to offences of a purely moral nature, such as the embezzlement of another’s property, the denying of a thing found by lying and false swearing. Leviticus 6:1-7, notes. Fallacious, indeed, is the argument advanced by Baehr in support of his restrictive view. He urges the circumstance that both the selection of the animal and the divers applications of the blood depended not on the magnitude of the sin, but on the ceremonial standing of the offerer. See Leviticus 4:3; Leviticus 4:14; Leviticus 4:23; Leviticus 4:28; Leviticus 4:32, and concluding note, (4.) “From this results,” says Baehr, “the important conclusion: If the theocratic standing of an individual was the determining rule for the sin offering, then must the sin have a theocratic character; that is, it must be a violation not of the universal, moral laws, but of the positive-religious law which was given to the people of Israel.” From the same premises we may justly infer that if the sin makes no difference, but only the person sinning, it follows that this offering was of universal application and available to all except presumptuous sins. Baehr’s restriction of the sacrifices to outward observances, excluding immoralities, is a grave error.(2.) That the expiatory sacrifices of the Old Testament were in their nature vicarious is shown by the following considerations: (1.) The idea of the substitution of a sacrificed animal for the guilty prevailed in all ancient nations. (2.) In some instances among the Jews the death of men was considered vicarious; (2 Samuel 12:14; 2 Samuel 24:10-17; Isaiah 53:4; Daniel 11:35;) allied to this is a substitution by means of animals. (3.) The altar ritual favours this view; only in the expiatory sacrifices is the animal unclean. Exodus 29:14; Leviticus 4:11-12; Leviticus 4:21; Leviticus 6:27-28; Leviticus 16:28. The remains were burned without the camp because “it is a sin-offering.” (4.) Substitution may be inferred from Leviticus 17:14, where the blood is called an atonement, “because the life is in the blood.” (5.) In Deuteronomy 21:1-9, the guilt is chargeable upon the whole people, if it be not known who slew the man; and by the washing of the hands the guilt is transferred to the sacrifice. (6.) The noun λτψ, kopher, ransom, or price of expiation, would lead us to infer that the verb λτψ, kipper, expiate, includes the idea of substitution. (7.) The solemn rites of the yearly day of atonement, in which one goat was killed as a sin offering and the other was sent away into the wilderness, teach substitution most impressively. Leviticus 16, notes. ALTAR RITUAL, Numbers 15:1-29.The chief peculiarity of this supplement is, that it is not to be obligatory in the wilderness, but in the land of your habitations, that is, Canaan. It consists in the association of the meat offering and drink offering with the burnt offering, with a specification of the amount of oil and wine to be used with the various animal sacrifices. It also shows the ground on which rests the previously instituted heave offering of the first ripe fruits.Exodus 22:29; Exodus 23:19; Leviticus 23:11. Then follows an extension of the sin offering beyond a sin of commission committed inadvertently, to a sin of omission in not observing “all those commandments which Jehovah had spoken through Moses.” 3. And will make an offering — There are two theories respecting the origin of sacrifices: (1.) An express command of God, and (2.) The promptings of the soul under its sense of dependence and guilt. On this question Moses is entirely silent. A command to offer sacrifices may have been given, though it is not recorded. Moses was evidently studious of brevity, omitting the prophecy of Enoch, the preaching of Noah, and the vexation of Lot’s spirit in view of the iniquities of Sodom. But it must be confessed that in this verse and in Leviticus 1:2, the traditional sacrifices seem to be spoken of as optional and not required. If this be true, it argues that sacrifices are not essentially at variance with the laws of our moral nature, and that worship can be paid by sacrificing whatever each one holds most precious. Similar views are entertained by the rabbins. Chrysostom affirms that Abel was persuaded to offer true sacrifices, not as being taught by any one, not from obedience to any express statute, but by the dictates of reason and conscience. These remarks do not apply to the law-created sin offerings and trespass offerings. See Isaiah 1:12, and Introduction to Leviticus, (2.) Burnt offering — See Leviticus 1:3; Leviticus 6:9, notes. A vow… free-will offering — See Leviticus 27:2; Leviticus 22:18; Leviticus 7:11; Leviticus 7:16, notes. Sweet savour — See Leviticus 1:9, note. Herd…flock — See Leviticus 1:2, note. 4. Meat offering — Rather, bread offering. See Leviticus 2:1, note. A tenth deal — See Leviticus 23:13, note. Hin of oil — See Leviticus 19:36; Leviticus 23:13, notes. Oil is a symbol of the Holy Spirit. Leviticus 2:1, note; Zechariah 4:2-12; Matthew 25:8, note; Acts 10:38; Hebrews 1:9. 5. Wine for a drink offering — This was not to be drunken by the priest, but a part of it was to be poured out. See 2 Timothy 4:6, note on σπενδομαι, “I am already poured,” as a drink offering. According to Deuteronomy 14:23-27, a part of the wine was to be drank by the offerer and his family after he had presented his peace offering and partaken of the meat, (bread,) when he appeared before the Lord with his household, accepted through the atonement then made, and therefore entitled to share in the blessings so procured. Hence the inference that bread and wine were, even under Mosaism, the joyous emblems of conscious salvation through the atonement. Wine is a symbol of joy. 8. Peace offerings — See Leviticus 3:1; Leviticus 7:11-21, notes. 9-12. According to the number — The purpose of this statute is to define the proportion of the meat and drink offering to the nature and number of the animals offered as peace offerings. 13-16. These rules apply to the sacrifices of aliens living in the Holy Land as well as to the native-born Israelite. These things — The meat and drink offerings. A stranger — Septuagint, proselyte. The position of the Israelites as a distinct nation under special divine protection powerfully attracted the neighbouring peoples. Hence the law provides for their incorporation into Israel. Circumcision was the condition of any fellowship with the proselyte or stranger, as rendered in the Authorized Version. He is required to keep the sabbath, to be present at the passover, the feast of weeks, of tabernacles, and the day of atonement, to observe the laws of prohibited marriages, to abstain from blood, from Molech worship, and blasphemy. But he could not hold land (see Leviticus 25:23, note) nor intermarry with the descendants of Aaron. See Leviticus 21:14, note. The instances of wholesale proselytism are the Shechemites, Kenites, Gibeonites, Cherethites, Pelethites, and Nethenim. Instances of individuals are Doeg, the Edomite; Uriah, the Hittite; Araunah, the Jebusite; and two in the face of an express prohibition — Zelek, the Ammonite, and Ithmah, the Moabite. Deuteronomy 23, 3. Later rabbins regarded the following classes unfit for admission within the covenant: (1.) Love-proselytes, drawn by the hope of gaining the beloved one; (2.) Man-for-woman or woman-for-man proselytes, where either follows the religion of the other as a matter of convenience; (3.) Esther-proselytes, to escape danger; (4.) King’s-table-proselytes, mere office-seekers; (5.) Lion-proselytes, persons impelled by a superstitious dread of some divine judgment, as were the Samaritans. 2 Kings 17:26. See Leviticus 23:22, note. Before the Lord — Equal in religious privileges. 19. Heave offering — Heb, t’roomah, a gift taken from a whole, which one brings to God. It may consist of meat, sin, trespass, or thank offerings; of the firstborn; tithes; prisoners taken in war, (Numbers 31:28-29;) gold and silver; or, as here, of firstfruits. It is rendered offering twenty-five times, heave offering twenty-four times, oblation eighteen times, heave shoulder thrice, and gift once. See Leviticus 7:14, note. 20. The first of your dough — This command is not addressed to the nation as in the case of “the sheaf of the firstfruits,” (see Leviticus 23:10, note,) but to every private family, and the Jews consider a woman as very culpable who neglects it. They interpret the command as requiring not merely a portion of the first dough made from the new harvest, but a portion of every bread-making through the year, whenever the lump of dough exceeds the bulk of forty eggs. This sacred portion was given to the priests or Levites in order to sanctify the rest. In the absence of any of these it was thrown into the fire. Paul refers to this usage in Romans 11:16. See note. Its symbolism is thus explained: “The cake signified in mystery the congregation of Israel, called the firstfruits of the world; which, when it is put into the oven that burneth with the fire of the blessed God, it is necessary to separate therefrom a cake, that it be not partaker of severe judgment; and therefore is a blessing reserved in the world.” — Rabbi Menahem. A still wider mystical import is found in the sons of God by adoption, who “are a kind of firstfruits of his creatures.” James 1:18. 22. If ye have erred — This refers not to individual sins of ignorance, (see Leviticus 4:2, note,) but to the whole congregation. Not observed — The particular delinquency is the inadvertent omission of a Mosaic precept. “This was a striking feature of the present enactment, that it tended to make the whole community feel itself charged with the responsibility of the conduct of each of its members.” — Bush. 24. Without the knowledge — Hebrew, away from the eyes of the congregation. How the whole nation could be ignorantly delinquent it is difficult to discover. Outram supposes that it was done “by retaining to a certain extent the national rites, and following the worship of the true God, and yet at the same time acting unconsciously in opposition to the law through having been led astray by some common errors.” Others explain it as the neglect of religious duties through the example of godless rulers who adopted pagan customs apparently reconcilable with Mosaism but really repugnant to its spirit. For a burnt offering — This is mentioned first, since it is the principal sacrifice. But in the order of time the sin offering was first offered, since sin must be expiated before the sinner can consecrate himself wholly, and be entirely sanctified. In this comment Keil concurs, forgetful of his declaration elsewhere that there is no prescribed order when two or more sacrifices were offered together. See Introd. to Leviticus (5.) Sin offering — In Mosaism the killing of the animal is by the offerer and not by the priest, unless he be the offerer. Comp. Leviticus 1:5; Leviticus 4:3-4. If the slaughter were really an act of atonement it would probably take place on the altar itself, and not by its side. “The priestly function begins not with the shedding but with the use of the blood.” — Oehler. “The blood (of Christ) itself, not the shedding of the blood, is the ransom, the price of eternal redemption.” — Bengel. See Leviticus iv, notes. 25. An atonement — “In all our inquiries into the various senses wherein this term is used, and into the significance of the different ceremonies connected with the act of atonement, the fundamental meaning, to cover or conceal, must be kept in mind.” — Suskind. The word occurs in its proper sense only in Genesis 6:14. In Piel usage has affixed to it the meaning “to atone.” Atonement, therefore, must be equivalent to the covering up or concealing of that which God cannot allow to appear in his presence. It is a constructive disappearance or annihilation. Thus in Jeremiah 18:23, forgiveness of sin and blotting it out are convertible expressions. With the rabbins, “to atone” means to deny existence to — to deem as not being. That which creates estrangement between God and the sinner is in effect annihilated. “We cannot reasonably say that in this case the divine punitive justice terminates in nothing; on the contrary, that justice is honoured when the offerer declares that he is destitute of a covering before the holy God, and thereby acknowledges him as one who, though sinning in weakness, is exposed to the divine judgment.” — Oehler. The common objection that the soul, or life, of the sacrificial animal, laden with the curse of the sinner, might not be laid upon the holy altar as his substitute is effectually answered by the consideration that through death, the wages of sin, the blood is to be viewed as pure and free from guilt. See Leviticus 1:4; Leviticus 4:20; Leviticus 12:7, notes. For it is ignorance — R.V., “error.” See Leviticus 4:2, and the concluding notes to the same chapter; also Hebrews 9:7, note. 27-29. If any soul sin — The law laid down in Leviticus 4:27; Leviticus 5:6, is here repeated, and extended to proselytes or strangers. See Numbers 15:14, note. 30. Presumptuously — Literally, with upraised hand, that is, knowingly, defiantly, wilfully and maliciously. Deliberate and audacious violation of the law of Jehovah cannot be forgiven as a sin of inadvertence, because he is the theocratic head of the nation, and such sin is of the nature of treason and rebellion. This reason is expressed in the following words — the same reproacheth the Lord. No government can long abide the contempt of its subjects. Those manifestly guilty of such contempt could not, through the sacrificial atonement, be restored to communion with Israel without putting the theocratic-civil interest in imminent peril. Hence their exclusion from the theocratic expiation was essential to the permanency of the Hebrew commonwealth, which, without this, would be exposed to the workings of malice, licentiousness, and to inevitable failure. 31. Utterly be cut off — See Leviticus 7:20, note. This excision from the living is a foreshadowing of the capital punishment of all who have rejected Jesus Christ, the Son of God and King of angels and men. See Matthew 25:46, note. His iniquity — The punishment of his iniquity shall be upon him. 32. While… in the wilderness — This is one of Colenso’s texts for disproving the Mosaic authorship of the Pentateuch. But his argument is not conclusive, since Moses was with Israel several months after leaving the wilderness — in Edom and on the plains of Moab. Deuteronomy 32:48. See map. A man that gathered sticks — It is evident from the mention of this violation of the sabbath in immediate connexion with the foregoing high-handed sin that it is intended as an instance of this kind of offence. It was a man and not a child. In the sabbatic stillness of the camp he could not have been ignorant of the sacredness of the day. The act was not one of mercy or of necessity, such as the case of hunger, (Luke 6:1-4,) but of gross impiety against the supreme moral Governor and of rebellion against the theocratic King. The sabbath being a positive as well as a moral institution is well adapted to call out that opposition to God’s authority which regards his commands as unreasonable, and hostile to human happiness. No other one of the precepts or prohibitions of the decalogue affords so high a test of obedience to Jehovah’s authority, from the fact that the moral element in it which finds a response in the conscience and reason of men is not observable, being overshadowed by the positive element — the divine authority. 33. Brought him unto Moses — They were shocked at wickedness so defiant of public sentiment and of Jehovah. Like good citizens they secured his arrest, lest the example might spread as a contagion. 34. In ward — In custody as a prisoner. It was not declared — The boundary line between remissible and irremissible sins is too narrow for the unaided eye of man to discover, hence God’s verdict is sought. 35. All the congregation — Only where the executive is sustained by a high tone of public sentiment can all kinds of vice be punished. This is especially true of sabbath desecration and drunkenness. 36. Stoned him — See Leviticus 24:14, note. FRINGES, Numbers 15:37-41.In condescension to the infirmity of the memory God appoints a token or memorial of all his statutes to be worn upon the person as a constant reminder. 38. Fringes — The Hebrew tzeetzeeth, fringe or tassel, is used only in this statute and in Ezekiel 8:3, where it is rendered “a lock of mine head.” The fringe was not originated by this law, but it existed before as the ordinary mode of finishing the robe, the ends of the woof being left to preserve the cloth from raveling, the riband of blue, (or cord, improperly lace, Exodus 28:28; Exodus 28:37 — thread, Judges 16:9 — bracelets, (cord, R.V.,) Genesis 38:18; Genesis 38:25 — and wire, (of gold,) Exodus 39:3 — or rather dark violet, being added to strengthen the border. The outer robe, a quadrangular piece of cloth, was so worn that two of the corners hung down in front ornamented with this dark violet thread. To this fringe the Jews subsequently attached great sanctity, and the Pharisees enlarged it and the thread to an undue width, (Matthew 23:5, note,) as an indication of their greater respect for the precepts of the law of Moses. The impress of consecration to the holy God was stamped on the life of the Israelite in ordinances extending to the most minute things, that he might always realize the voice of Jehovah, saying, “Be ye holy, for I am holy.” These tassels were to remind him every moment to think on all his commands, and not to be guided by the imaginations of his heart and the lust of his eyes. Stier, in his comment on Christ’s summary of the law, as comprised in love, (Matthew 22:40,) interprets the riband of blue as a type of love, and the fringes as the separate precepts scattered through the law and the prophets. 39. Look upon it, and remember — There is nothing in a fringe resembling a precept; but when the former has been appointed to represent the latter the sign always suggests the thing signified, according to the laws of association which control the succession of ideas. Thus would Israel be deterred from lapsing into idolatry, which is here styled going a whoring, or spiritual fornication. See Numbers 14:33, note. THE AND OF KORAH AND HIS COMPANY.The disappointment of Israel at his exclusion from the Promised Land when its very threshold had been gained, his shameful defeat in his godless march from Kadesh northward, the rayless gloom of his earthly future, destined by solemn decree of Jehovah to wander without hope and almost without God in the world, and the judicial destruction of the faithless spies, were calculated to engender in the sullen camp all manner of dark conspiracies and rebellions. Moses and Aaron, who had been faithful to Jehovah and were the organ of his rebuke of the faithless nation, are naturally the objects against which the pent up ill-will of many hearts will break out. For unbelievers, having cut themselves off from divine consolations, must be inconsolable when suddenly bereft of all their earthly expectations. Such are equally strangers to the grace of patience and submission to the allotments of Providence. Hence a gigantic insurrection is the natural sequel of the rejection from Canaan. It is the most important event recorded in the annals of the thirty-seven years, wandering in the wilderness. We have no other clew to the time and place than the statement in Deuteronomy 1:46, that Israel abode at Kadesh many days. NOTES.(1.) “The whole of this history is so sad, the judgment which followed it so terrible, finding no other parallel than that which in the New Testament Church overtook Ananias and Sapphira, and the rebellion itself is so frequently referred to in Scripture, that it requires more special consideration. The rebellion of Korah was of course an act of direct opposition to God. But this was not all. The principle expressed in their gainsaying (Numbers 16:3) ran counter to the whole design of the old covenant, and would, if carried out, have entirely subverted its typical character. It was, indeed, quite true that all Israel were holy and priests, yet not in virtue of their birth or national standing, but through the typical priesthood of Aaron, who ‘brought them nigh,’ and was their intermediary with God.This priesthood depended, in the first place and mainly, on God’s appointment. ‘Him whom the Lord hath chosen will he cause to come near unto him;’ ‘he shall be holy.’ This appointment, irrespective of the natural fitness of the person, here came into consideration as essential to its typical nature. If otherwise the priesthood would have been a natural sequence, not a type, and it would have a rational rather than a divine institution. It was of the nature of a type that God should appoint the earthly emblem with which he would connect the spiritual reality. The moment Israel deviated in any detail, however small, they not only rebelled against God’s appointment, but destroyed the meaning of the whole by substituting the human and natural for the divine.” — Edersheim.(2.) This signal judgment struck the people with sudden awe, but it did not awaken that repentance which leads to newness of life. The impression made soon passed away, leaving only the feeling that a yoke of bondage had been forever fastened upon Israel in order to vindicate Moses and Aaron. They had no spiritual discernment nor gratitude. They showed an entire unfitness for inheriting the Land of Promise. Hence the justice of their exclusion. 1. Korah was a Levite of the family of the Kohathites, whose service was the transportation of the sacred furniture of the tabernacle. He was probably a first cousin of Moses and Aaron. See Exodus 6:18, and Numbers 4:18, note. The prince who stands next to the throne is most tempted to supplant the king. Dathan and Abiram — Reubenites of the family of Pallu. Numbers 26:8-9. On, also a Reubenite, is not mentioned again. The rabbinical tradition is, that he was prevailed upon by his wife to withdraw from his accomplices after Moses spoke with them. Josephus omits the name of On, but retains that of his father in the form of Phalous, thus identifying him with Pallu. Numbers 26:5, note. These may have felt sore because the birthright and headship of Israel had been taken away from their ancestor on account of his crime. See Numbers 2:3, note. Took men — In the original the verb “took” has no object. “There is an anakolouthon rather than an ellipsis, and not merely a copyist’s error in these words, ‘took and rose up against Moses with two hundred and fifty men,’ for they took two hundred and fifty men, that is, gained them over to the conspiracy, and rose up with them,” etc. Dr. A. Clarke forgets a plain principle of Hebrew syntax when he makes Dathan, etc., the objects and Korah the sole subject of “took” because it is singular. When the verb stands before several subjects it often agrees only with the first. 2. Two hundred and fifty princes — The formidable nature of this revolt may be inferred from the great number of princes implicated therein. These must have had adherents enough among the common people to have constituted a majority. If these leaders had not been summarily overthrown the whole camp would have been swept into this wicked revolution.Before Moses — They organized a meeting before his eyes. Princes — Heads of the tribes, or of large divisions. Famous — Men of name. See chap. Numbers 1:16, notes. The movement assumed very large proportions, and evinced widespread disaffection through jealousy and disappointed ambition. 3. Against Moses and… Aaron — The evident intent was to seize the government under a self-constituted high priest, and thus subvert the constitution established by Jehovah, under the popular plea of equal rights and of devotion to the service of God. Too much upon you — Literally, enough for you, ye have held the reins quite long enough. Ye must now vacate. All… are holy — The condition of true holiness — obedience and covenant-keeping (Exodus 19:5) — they had forgotten, and they supposed, as many Christians have done, that they were holy already because they were called a holy nation. 5. The Lord will show who are his — This calm appeal to the decision of Jehovah strikingly contrasts with the ambition of the insurgents. The rendering of the Septuagint is, “The Lord knoweth who are his.” See 2 Timothy 2:19, note. To come near unto him — In the discharge of the priestly office. 6. Take you censers — The burning of incense was one of the holier functions of the priesthood, because it brought the priest near to the immediate presence of God, the vail only separating between Him and the incense-offerer. Some years before this the revolters had a loud warning against rashness in offering incense, in the case of Nadab and Abihu. Leviticus 10:1-3, notes. 7. To-morrow — This allows time for completing their priestly outfit. Ye sons of Levi — Korah probably had had a large following in his own tribe. 9. Separated you — The Levites had been appointed over the tabernacle (Numbers 1:50) in the place of the firstborn sons. Numbers 3:11-13, note. Moses now appeals to their sense of gratitude for this mark of God’s favour. 10. Seek ye the priesthood also — The sacred office will always be attractive to wicked men, not because they wish to draw nigh to God, but because they desire power over their fellow men. Protestantism, having no priest but Jesus Christ, is well guarded against this evil, especially where it is free from prelatical assumption. 11. Against the Lord — To resist divinely constituted authority is to resist the Lord. Romans 13:2, note. What is Aaron — Doubtless Moses had been accused of nepotism in selecting the priestly family. The question implies that Aaron was blameless. 12-14. During the address to the insurgent Levites, the Reubenite leaders had withdrawn. These are now sent for to have an interview with Moses. Dreading his rebuke, they refuse to obey the summons of Moses, sending back their bitter taunts because he had failed to lead them into the land flowing with milk and honey, according to God’s promise. Exodus 3:8; Exodus 3:17. In bitter irony they apply this glowing description to Egypt. Put out the eyes — Literally, bore out the eyes of these men; that is, wilt thou utterly blind them as to thy purposes? Do you think that you can lead us about in leading-strings, as though stone blind? 15. Moses was very wroth — Anger in the interest of truth and justice is a holy emotion which dwells in the bosom of God and of his Son. Psalms 7:11; Mark 3:5, note. Respect not — Accept not their offered incense.Genesis 4:4. Not taken one ass — No tribute had been exacted such as kings lay upon their subjects. Their rebellion is entirely without justification. 16. Before the Lord — At the door of the tabernacle. See Leviticus 1:3, and Numbers 16:18. Thou and… Aaron — As in Elijah’s controversy with the priests of Baal, the contestants stand side by side in the sight of all the people. 17. Two hundred and fifty censers — It is probable that only one censer was used in the tabernacle, since it is spoken of as the (R.V., thy) censer. Numbers 16:46; Leviticus 16:12. As this rebellion was deliberately planned, there was time for each prince to make his censer. But Professor Bush suggests that they were among the utensils brought out of Egypt. This is improbable. Metallic ores abounded in the wilderness. See Introduction to Exodus, (2.) 18. Laid incense thereon — They did not sprinkle blood, which was a priestly function, but they burned incense, because this was originally a prerogative of the high priest alone. But in the daily service of the second temple inferior priests, chosen by lot, burned incense each morning and evening. Luke 1:9, note. The fact that the insurgents assumed the most sacred function of Aaron is another proof of their revolutionary purpose. 19. Korah gathered all the congregation — This is one of Colenso’s difficulties, the massing of more than a million of people before the narrow front of the tabernacle. See Numbers 1:18; Numbers 14:2; Numbers 14:7, notes. The insurrection evidently had a wide popular sympathy. It had infected the majority of Israel. The Seventy translate thus: “And Korah gathered all his congregation,” that is, his partisans. The glory of the Lord — A supernatural resplendence flashed forth from the pillar of cloud premonitory of a stroke of judgment. See Numbers 14:10; Numbers 20:6, notes. 21. Separate yourselves — This command to withdraw themselves from the congregation was not obeyed, but through intercession the command was tacitly countermanded. Consume them — By assembling at the instigation of Korah this whole congregation had avowed their adherence to the rebels. In a moment — Here is an outflashing of justice untempered by mercy. 22. They fell upon their faces — This posture denotes the earnestness of the intercession of these two men, against whom this vast conspiracy was directed. Here is an out-gleaming of that love which shone forth so gloriously from the cross of Jesus Christ, “Father, forgive them.” The God of the spirits of all flesh — The appeal is not to the God of the covenant, the God of Abraham, Isaac, and Jacob, because Israel is now temporarily outside of the covenant, but to God the Creator. “It is of little consequence whether these words are to be understood as relating to all the animal kingdom, or to the human race alone; because Moses simply prayed that as God was the Creator and Architect of the world he would not destroy the men whom he had created, but rather have mercy upon the works of his own hands.” — Calvin. One man sin — Literally, shall the one man sin, that is, Korah, the ringleader of the conspiracy. A degree of culpability attached to all who countenanced the plot; but many were swept in by the current of wicked feeling, not from hostility to Moses and Aaron, but from too great weakness to resist the prevailing sentiment. For these Moses intercedes. 24. Get you up from about the tabernacle of Korah — The intercession was effectual. Israel is spared, but the authors and public actors in the rebellion must be destroyed. Some think that the tabernacle here mentioned was one which Korah and company had set up in opposition to the tabernacle proper. 25. Unto Dathan and Abiram — These are supposed to have shrunk back from the tabernacle to their tents at the outflashing of the glory, while Korah, with brazen brow, proceeded to burn incense with the insurgent princes, and was consumed with them by “a fire from the Lord.” See Numbers 26:10, note. The elders of Israel — See Numbers 11:16, note. 26. Depart — Voluntary association with sinners in order to save them is right, (Luke 15:2,) but where it is continued for other reasons it must be construed into sympathy with iniquity. See 2 Timothy 2:19. note. Touch nothing of theirs — They and all their possessions were under the ban, utterly devoted to destruction as accursed. Hence this prohibition, in order that the people by their standing aloof might solemnly protest against this wickedness and acknowledge the justice of the punishment inflicted on the rebels. See Leviticus 27:28; Joshua 7:13-15, notes. 27. Stood in the door of their tents — Their attitude was not that of penitence, but of curiosity or defiance. Earnest prayer might have saved them even then, but men abandoned by the grieved Spirit of God cannot pray. Their little children — To these this sudden and awful death was not a punishment but a calamity. See Joshua 7:24, note. Little children are still perishing through the folly, brutality, and neglect of their parents. There is no mention here of the children of Korah, some of whom, if not all, escaped, (Numbers 26:11,) probably because they did not consent to their father’s crime. 28. Of mine own mind — It was not from self-seeking that I took upon me the government, nor was Aaron or his family appointed to the priesthood merely out of private affection. 29. The common death — Hebrew, as every man dies. 30. Make a new thing — Hebrew, create a creation, that is, do a thing never done before. The crisis was momentous. The expression of Jehovah’s will must be decisive. An earthquake was probably not a new thing in the history of the world. Something different is demanded here. Go down quick into the pit — A providential calamity which discriminates between the righteous and the wicked and destroys the latter shows that the world is ruled by a power which frowns upon sin. Quick — R.V., “alive;” an old meaning of the word quick. 31. The ground clave asunder — There may have been a natural cause for this event; but its occurrence according to prediction in vindication of God’s appointed priesthood and in vengeance upon his foes betokens the supernatural. 32. The earth opened her mouth — A poetic impersonation characteristic of the Orientals. Houses — Not their tents, but their families. See Numbers 18:31; Exodus 12:3. All the men that appertained unto Korah — All his partisans — That a portion at least of Korah’s family survived is expressly stated in Numbers 26:11. The prophet Samuel was his descendant, (1 Chronicles 6:22-28,) and so were some of David’s musicians, (Psalms 44-49, titles.) The adherents of Korah, his servants and retainers, with, possibly, the adult males of his family, perished in this judgment. The Hebrew word for appertained unto is in Exodus 32:26, translated “on the side of.” 33. Alive into the pit — As the time for the clear revelation of the doctrine of future eternal rewards and punishments had not yet arrived, temporal judgments, sudden and awful, must be applied as motives to divine obedience. Sheol, the pit, is a word which is used sixty-five times in the Old Testament. In the A.V., it is translated “grave” thirty-one times, “hell” thirty-one times, and “pit” three times. Its widest meaning is the place of disembodied spirits. It here has the narrower meaning of the abode of the wicked, as the term hades has in Luke 16:23. 34. All Israel… fled — By separating themselves from the tents of the doomed men at the command of Moses they had evinced some faith in the theocracy as administered by Moses. Now they instinctively flee from destruction. 35. A fire — A stroke of lightning from the cloudy pillar. Consumed the two hundred and fifty — This occurred at the door of the tabernacle. If the earth had not swallowed up these, Aaron and his sons and the tabernacle itself would have been in jeopardy. THE CENSERS, Numbers 16:36-40. 37. Out of the burning — From between the burning, that is, from the hands of the men that had been burned. Scatter… the fire yonder — That is, empty the censers of the burning coals in a distant place, and not on the holy altar. Hallowed — Because they had been brought before Jehovah, and hence when the rebels were slain their censers fell to him as articles under the anathema. 38. Sinners against their own souls — Their sin had cost the forfeiture of their lives. For a covering of the great or brazen altar. Every thing offered before the Lord is holy. Hence every soul consecrated to God is to account itself henceforth as holy and accepted by him, for he receives all that is offered to him in faith. If a man believes that his vessel is impure he will not so carefully avoid pollution as he who knows that his vessel is holy. 40. A memorial, or warning against grasping after priestly prerogatives. It is the purpose of God to turn every man’s life to the best account. When, through a perverse use of his free agency, God cannot secure the wicked man’s well-being, he makes his punishment an instrument of good to others by deterring them from sin. Thus the humane society hangs a bell to the mast of the sunken ship for the admonition of other ships sailing through that perilous channel. Hence the purpose subserved by eternal punishment. “But those who have committed the most extreme injustice, and have become incurable through such crimes, serve as examples to others, and these are not benefited at all, as being incurable, but others are benefited by beholding them suffering forever the greatest punishments for their sins,being suspended in the prison of hades altogether as examples, a spectacle and warning to the unjust men who are continually arriving.” — Plato in the Gorgias. THE , THE PLAGUE, AND THE , Numbers 16:41-50. 41. On the morrow all… murmured — The spiritual stupidity and obstinacy of Israel on this occasion is truly astonishing. The divine judgments, which alarm believers and deter them from sin, only harden the impenitent. This is an example of the conduct of persons abandoned by the Holy Spirit, and given over to hardness of heart. For at Kadesh adult Israel passed the boundary between God’s mercy and his wrath. It is supposed that they wickedly attributed the awful judgment of the day before to some sort of magical incantation or mechanical contrivance on the part of Moses and Aaron. This is intimated in the charge ye have killed. Had they discerned the hand of Jehovah in the opening earth and consuming fire they could not have ascribed the destruction to a human cause. Men hopelessly hardened in heart are bereft of all power of moral discernment, putting good for evil and evil for good. Hence defiant rebels against Jehovah, who have been swallowed up in their sins, are impiously styled the people of the Lord. They charged upon their leaders the terrible judgment which had descended upon the insurgents; whereas, it was through the intercession of Moses that the whole congregation was not at once destroyed! It is evident that they were smitten with judicial blindness, incapacitating for correct judgments. 42, 43. Again a formidable rebellion lifts its head, and again the glory of the Lord shines forth as on the day before. 45. They fell upon their faces — This was an act of heroic self-sacrifice equal to any in history. Only yesterday, after a similar command to the people to stand aloof from the tents of the chief rebels lest they perish with them, the yawning earth devoured the guilty. But now, in the face of a similar order, Moses and Aaron remain among the doomed people, in the attitude of most earnest intercession, determined to avert consuming wrath or perish in the attempt. 46. Fire… off the altar — See Leviticus 6:13, note. Put on incense — The symbolism of incense is thus explained by Baehr: “Prayer among all Oriental nations signifies calling upon the name of God. The oldest prayers consisted in the mere enumeration of the several titles of God. The Scriptures place incense in close relationship to prayer, so that offering incense is synonymous with worship. Hence incense itself is a symbol of the name of God.” But to us it rather seems to be an emblem of that which makes prayer acceptable, the intercession of Christ. Revelation 8:3.Atonement — This is the only place where atonement is made without blood. But here the incense-offering, embodying the high priestly prayer, does not secure pardon, but only a reprieve; it shields the sinner from instant destruction and prolongs the forfeited lives of many adult Israelites. Thus the people were furnished with a practical proof of the power and operation of the true and divinely-appointed priesthood. There is wrath gone out — Since Moses and Aaron have been accused of killing the people, an invisible destroyer is sent forth into the camp whose work cannot be ascribed to any human origin. Now the hand of Jehovah only will be seen in sending and in staying the plague. Thus Moses and Aaron are vindicated. 47. Aaron… ran — Here the spirit of forgiveness shines forth resplendently. Against these great leaders a double wrong had been done — a conspiracy against their authority and a wicked slander of their fair fame. Numbers 16:41. Yet they both evince the most intense desire for the salvation of their enemies. The cloud of incense was a mute prayer symbolizing the priestly intercession that came between the divine wrath and the people, and by covering them arrests the plague. 48. Between the dead and the living — The secret blast was moving along, like the angel of death, from one extremity of the camp to the other, destroying the people. At the line which ran between the living and the dead, Aaron heroically takes his stand in imminent peril of his own life.The plague was stayed — A notable instance of the efficiency of faith. Intercessory prayer seems not to have been made because all the arguments had been already exhausted. “He could not stake his life for the nation as at Horeb, (Exodus 32:32,) for the nation had rejected him. He could no longer plead the honour of Jehovah among the heathen, seeing that the Lord, even when sentencing the rebellious race to fall in the desert, had assured him that the whole earth should be filled with his glory. Numbers 14:20, etc.” — Keil. THE OF AARON BY A SIGN.The exclusive vocation of Aaron and his sons to the sacerdotal office has been attested by a negative sign in the destruction of his ambitious rivals. It now remains to establish the Aaronic claim incontestably by a positive supernatural proof in addition to the efficacy of the incense-offering in staying the plague. 2. A rod — Each chief prince of the twelve tribes bore a staff or sceptre as the sign of office. Such rods were often hereditary, and of great antiquity. That such dry staves should blossom and bear fruit again is so improbable that the Greeks were accustomed to swear by their sceptres. Thus Achilles:“But hearken, I will swear a solemn oath, By this sceptre, which shall never bud, Nor boughs bring forth, as once.”Write… every man’s name — To identify beyond dispute the rod of Aaron after the trial. The illiteracy of Moses and his generation as alleged by some modern writers is here abundantly confuted. Since there were twelve rods, including Levi’s, it is evident that the tribes of Manasseh and Ephraim are here counted as one tribe — that of Joseph. 4. Before the testimony — Or, ark of the covenant containing the testimony of Jehovah. Exodus 25:21. 5. Whom I shall choose — That is, select for the priesthood. Cease… murmurings — Suppress them beyond all possibility of a revival. Jehovah’s claims are set forth in his word with such cogency that there is no just ground for gainsaying. On all questions of duty there is a redundancy of evidence. 7. Witness — The Hebrew is the same as that for testimony in Numbers 17:4. The reason for choosing this place may have been that no one would suspect the performance of any legerdemain or jugglery in the holy of holies, a sanctuary too awful for any man to enter but the high priest one day in the year. Moses entered on this occasion by express command. 8. Budded… bloomed… almonds — The miracle consisted in the sudden vegetation of a dry rod in different stages of growth — buds just appearing, full blossoms, and mature fruit, “ripe almonds,” R.V. That this effect should have been produced upon Aaron’s lifeless rod must have been deemed an indisputable designation of Aaron. “Sure he could not but think, Who am I, O God, that thou shouldest choose me out of all the tribes of Israel? My weakness has been more worthy of the rod of correction than my rod has been worthy of these blossoms. How able art thou to defend my imbecility with the rod of thy support! How able art thou to defend me with the rod of thy power, who hast thus brought fruit out of the rod of my profession!” — Bishop Hall. Ewald feebly attempts to reduce this miracle to the effect of natural causes by suggesting that the rods had just been freshly cut, and that Moses laid them away during the night, to see which of them would flower the best during the night. To this we reply that there is no hint of a recent cutting of the rods; that if freshly cut they would not bud, blossom, and bear fruit in a dry place in a few hours; and that nature has no power to discriminate in favor of the rod of Aaron, and to pour into it extraordinary life and fruitfulness. The entire account strongly implies that the other rods were unchanged. In this fact lies the proof of Aaron’s election. 10. To be kept for a token — Probably the buds, blossoms, and fruit remained upon the rod fresh from age to age, a standing miracle and token of the presence and inworking of the Spirit of God in the priestly office, making its ministrations efficacious for the salvation of obedient Israel. 12. We all perish — This miracle made a deeper impression upon the people than any other wrought in the wilderness except the terrific display of power at the giving of the law on Mount Sinai. Nor were they so alarmed by the supernatural judgments of Jehovah: such as the slaying of Nadab and Abihu, of the ten faithless spies, the engulfing of a part of Korah’s conspirators, and the burning of the 250 at the tabernacle, and the recent plague-stroke that swept away 14,700 of Israel at once. 13. Shall we be consumed — Where God cannot awaken genuine faith and obedience, as he could not in this rejected generation, he inspires a salutary dread as a preventive of renewed rebellion. Terror must restrain those whom love fails to win. Yet at this point lay the chief danger to faith in the theocracy, the difficulty of realizing the invisible presence of God, and of conceiving a communion with him which should not crush or absorb the finite creature. This shrinking back from joyful communion by reason of the divine majesty appears very often in thoughtful Hebrews, as in Deuteronomy 5:24-27; Numbers 17:12-13; Isaiah 45:15. See also Job 9:32-35; Job 13:21-22. Hence arose idolatry, which is an attempt to commune with superior powers by visible symbols or images. The incarnation of the Godhead in one true and visible man has removed all excuse for idolatry arising from the inconceivable infinity and awfulness of Jehovah. THE PRIESTS AND LEVITES: THEIR AND RIGHTS.The miraculous confirmation of the priesthood to Aaron as just narrated is followed by a reiteration of the duties and privileges of the sacerdotal tribe and of the revenue appointed for their support. There have been isolated laws relating to these subjects, but up to this time there has been no complete code. Aaron, as the priestly head, is first addressed, Numbers 18:1; Numbers 18:8, then Moses, Numbers 18:25, as the representative of the theocratic head of Israel. NOTE. While the middle books of the Pentateuch give special emphasis to the difference between the priests and the Levites, Deuteronomy, on the contrary, seems to obliterate this distinction by classing them together as a holy estate in contrast with the people. The two views do not contradict, but supplement, each other. In Deuteronomy the vocation of the Levites is subserved under the priestly calling in general, but without assigning to them any peculiar priestly function. Deuteronomy 10:8; Deuteronomy 18:7. Hence it is a great mistake to assert that Deuteronomy does not at all acknowledge the difference between the Levites who were priests and those who were not; for where the term Levites stands, it is just the common Levites who are meant. See especially Numbers 18:6-8, compared with Numbers 18:3-5. It is true, however, that both are treated as essentially a single whole in Deuteronomy, while the middle books denote the priests as “the sons of Aaron.” Deuteronomy, on the contrary, makes prominent the Levitical character of the priesthood by styling the priests “the sons of Levi,” (Deuteronomy 21:5; Deuteronomy 31:9,) or “Levitical priests.” Deuteronomy 17:9; Deuteronomy 17:18; Joshua 3:3. Hence the vocation of the Levites is designated by terms which are elsewhere applied precisely to the priestly office, namely, “to minister in Jehovah’s name,” “to stand before Jehovah.”Deuteronomy 18:5; Deuteronomy 18:7; Deuteronomy 21:5; Deuteronomy 17:12. And accordingly the ordinance of the priesthood is as in Malachi 2:5, a covenant with Levi. A mixture of the offices of the two classes does not at all follow from the fact that the priests and also the Levites were the designated bearers of the ark of the covenant, since the former bore the ark on all solemn occasions, (Joshua 3:3; 1 Kings 8:3,) and the latter bore it during the wanderings in the wilderness, (Numbers 4:15,) and subsequently in the hasty flight of King David from Absalom. 2 Samuel 15:24. THE OF THE TRIBE, Numbers 18:1-7. 1. Thou and thy father’s house — High rank and privilege are thus made to bear increased responsibilities. The iniquity of the sanctuary — All misconduct in the sanctuary, all improprieties and all defects in service, shall be laid upon the sons of Aaron. Moreover, it was their duty not only to make expiation for these, but also for every defilement of the sanctuary by the sins of the people (Leviticus 16:6, note) even by their holy gifts.Exodus 28:38. All these the priests must bear away or expunge by virtue of the sanctifying power of their office. See Numbers 18:23, note. Iniquity of your priesthood — This comprised every neglect of the most conscientious performance of duty, and the defects in their official acts flowing from their own inherent depravity of nature. These were wiped out on the great day of atonement. See Leviticus 16:16-19, notes. 2-5. Thy brethren — The Gershonites and Merarites might serve before the tabernacle, but not within it, nor near the vessels and the altar, lest both they and the priests should die. See Numbers 4:18, note. “While the Levitical law does not define the sanctuary duties of the Levites, but leaves them, as they might naturally be left at the outset, to perform such services as the priest might require of them, long usage gradually assigned to them specific tasks, as the charge of the gates, slaying the sacrifices, boiling or roasting their flesh, etc. 2 Chronicles 23:4; 2 Chronicles 30:17.” — Dr. W.H. Green. These directions are made in view of the judgment fires which had already burned around the divine altars in the cases of the irreverent sons of Aaron (Leviticus x) and of Korah and his company. Chap. 16. 6. Given as a gift — See Numbers 3:9; Numbers 8:16, note. The duties of the priests were liturgical, those of the Levites were martial. At a later period the Levites were organized entirely in a military manner. It must be borne in mind that their functions, as described in the book of Numbers, refer only to the time of the people’s wandering, and not to their duties after their settlement in the Holy Land. 7. Every thing of the altar — That is, in the first or priests’ court.Within the vail — The holy of holies, accessible only to the high priest on the day of atonement. Leviticus 16:12, note. As a service of gift — The office of the priest was not to be discharged from constraint as a duty, but freely and gladly as an avenue through which the loving soul might pour its gratitude to the Giver. Thus Paul deemed himself the recipient of undeserved “grace,” that he might preach, not among his kinsmen, whom he loved better than his own life, but among the despised Gentiles, “the unsearchable riches of Christ.” The highest Christian experience has not been reached when the opportunity of the humblest service to Christ is not joyfully received as a gracious privilege. When the wife begins to care for the household from mere duty, and not from love to her husband, her home becomes a prison. The stranger — All persons except the sons of Aaron. See Numbers 1:51, note. Shall be put to death — Not by the verdict of a human tribunal, but by the judgment of God. See Numbers 4:18, note. In the days of Ezekiel God complains of the flagrant violation of this law, when strangers and people uncircumcised in heart and in flesh polluted the sanctuary. Ezekiel 44:7. THE , Numbers 18:8-20. 8. The charge — Hebrew, the keeping of all holy gifts for their portion instead of a territorial allotment in Canaan. See Leviticus 7:35; Joshua 13:14, notes. Heave offerings — The Hebrew word t’roomah is here used in its broadest sense, as in Exodus 25:2; Leviticus 2:9, including all the holy gifts. See Leviticus 21:22, note. For the proper heave offering see Leviticus 7:14, note. An ordinance for ever — See Leviticus 3:17, note. 9. Meat offering — See Leviticus 2, notes. Sin offering — See Leviticus 4:3, note. Trespass offering — R.V., “guilt offering.” See Leviticus v, Introductory Note, and Leviticus 5:6, note. The burnt offering is omitted from the priestly revenues because none of it was reserved from the fire of the altar except the skin, which was a perquisite of the priest. Leviticus 7:8, notes. Most holy — See Leviticus 2:3; Leviticus 6:25, notes. 10. In the most holy place — Hebrews, in a most holy place, not in the holy of holies, within the second vail, but in the court of the tabernacle, (Leviticus 7:6,) here called most holy to emphasize the statute. R.V., “As the most holy things.” Every male shall eat — For the right of the priests to eat those sacrifices pronounced most holy see Leviticus vi, concluding note, and Leviticus 22:11, note. 11. The wave offerings — The waving or moving to and fro of sacrifices was a sign of dedication. This was done in the case of the thank offering with the breast and right shoulder, Leviticus 9:21; Leviticus 10:15, and in the case of the Nazarite’s meat offering, Numbers 6:20. See Leviticus 7:30; Leviticus 23:20, notes. Sons and… daughters — All the members of the priestly families, both male and female, including the bought and house-born servants, (Deuteronomy 12:12,) ceremonially clean, (Leviticus 22:3,) might eat the following holy things: The heave and wave offerings, the firstfruits, all the fat (best) of (olive) oil, new wine, and corn, and every clean thing devoted or placed under the ban. To the priest also belonged every firstborn of man and beast, all of which were redeemable except the perfect firstborn of the sacrificial animals. See Numbers 5:9, note. 12. Firstfruits — See Genesis 4:3; Leviticus 2:12; Leviticus 23:10, notes. 14. Every thing devoted — Hebrews, cherem. See Leviticus 27:28, note. 15. Every thing that openeth the matrix — Every firstborn male. The female firstborn of man and beast were exempted from consecration. See Leviticus 27:26, note. The firstborn of man were to be consecrated to Jehovah as a sacrifice, not after the manner of the heathen, by slaying and burning upon the altar, but by presenting them to the Lord as living sacrifices, devoting all their powers of body and mind to his service. Romans 12:1, note. “As the Egyptians were judged in their firstborn children because of their guilt, so that the children took the place of the whole nation, and bore as a sacrifice the curse of extermination which lay on all; so, on the contrary, Israel — the people chosen by Jehovah and redeemed from the bondage of man — in testimony that it owes its existence and possessions to divine grace alone,… shall bring to God, as payment, the firstling blessings of his house in place of the whole.” — Oehler. Since the first birth represented all the births, the whole nation was to consecrate itself to Jehovah, and present itself as a priestly nation in the consecration of the firstborn, thus fore-shadowing the “royal priesthood” of every individual believer in Christ. See the Septuagint of Exo 19:6, and 1 Peter 2:9. 16. According to thine estimation — That is, at the price which has been established for thee, namely, five shekels. See Numbers 3:47, note; Leviticus 27:2-7, notes. 17. Thou shalt not redeem, nor give as a substitute, (Leviticus 27:10,) nor use for thy own profit by deriving labour from the bullock or the fleece from the sheep. Deuteronomy 15:19. Sprinkle their blood — See Leviticus 3:2, note. Their fat — See Leviticus 3:3; Leviticus 3:17, notes. A sweet savour — See Leviticus 1:9, note. 19. A covenant of salt — Salt symbolizes the unbending truthfulness of that self-surrender to the Lord implied in the sacrifice, excluding all impurity and hypocrisy.“Unsavoury all our offerings are Till acceptable through thy Son:But hear well pleased our praise and prayer Presented in his Name alone.The salt we borrow from our Lord, His meritorious righteousness, And every deed, and thought, and word Is season’d now with Jesus’ grace.” C. Wesley.In common life salt was the emblem of a covenant. Among the modern Arabs, the parties to a treaty ratify it by eating bread and salt together. See Leviticus 2:13; Mark 9:49; Luke 14:34, notes. For ever — See Leviticus 3:17, note. 20. I am… thine inheritance — Peter describes this inheritance by the use of three negatives. 1 Peter 1:4. No positive terms can compass its greatness. It does not exclude temporal good, since the principal part of what was offered to God was the portion of the priests. 21. All the tenth in Israel — A tenth of all the earnings of twelve tribes — a revenue greater than the average of each — was an ample maintenance for the tribe set apart for sub-priestly service. “Yet this was not a splendid endowment. Even when the tithe was conscientiously handed over, it was no certain income. Moreover, if the people showed themselves averse to this tax, the tribe of Levi was subjected to unavoidable poverty. Deuteronomy 12:19; Deuteronomy 14:27; Deuteronomy 14:29.” — Oehler. 22. Bear sin — That is, expiate it, or suffer its penalty, which in this case is death. The Seventy and the Vulgate render it thus: lest they commit a death-bearing sin. See Numbers 4:18, note; James 1:15; 1 John 5:16. 23. Do the service of the tabernacle — The Levites were the bearers and custodians of the tabernacle. They assisted the priests, but never sprinkled blood nor burned incense. They shall bear their iniquity — Here is the idea of a vicarious atonement plainly expressed. The people had attempted to bear their own sins into the presence of God, and to make atonement, and the yawning earth, the fire, and the plague had swept away thousands. This was to teach them that holy persons were needful to purify the unholy by expiation. The people must be taught, at whatever cost, the difference between holy and unholy. Hence the presumptuous are consumed in the act of holding up their sins before Jehovah, a work for which Aaron and his sons had been specially consecrated. They could draw near the tabernacle as the representatives of Israel, taking upon themselves and bearing the iniquity of the congregation. Thus the need of a holy Mediator is prefigured, even Jesus Christ, “who appears in heaven for us.” 24. A heave offering — This implies that the tithe, or its equivalent, must be brought to the temple. But according to Deuteronomy 12:5-7; Deuteronomy 12:17; Deuteronomy 14:22-29, this vegetable tithe was not to be taken to the metropolis, but is to constitute hospitable and charitable meals at home, to which the Levite, the stranger, the fatherless, and the widow are to be invited. FROM THE LEVITES TO THE PRIESTS, Numbers 18:25-32.As a discipline to their moral natures, the tithe is imposed on the Levites as it is laid on the other tribes. To exempt any body of men from the law of benevolence is to intensify their selfishness and to harden their hearts. 26. A tenth part of the tithe — Ten per cent. of their income from the tithe and from all other sources was to be immediately paid over to the priests before the conscientious Levite could enjoy the remainder. Thus, though the position of the priests is higher, an essential portion of their sustenance was dependent on the honesty of the Levites. The priests were cared for sufficiently, but by no means abundantly. Compared with the endowments of the priestly caste in many other ancient nations, the provision for the Levitical priesthood is very moderate. 27. Shall be reckoned unto you — This tithe shall have all the elements of value and of sacrifice in the sight of the Lord, as it would have if it had been produced by toil and frugality, for it was a part of their living.Mark 12:44. 28. To Aaron the priest — To the high priest as the representative of the priesthood. 29. Out of all your gifts — Every thing received from the people and every gift of Providence produced in their suburban fields was subject to the tithe. Heave offering of the Lord — That is, to the priests as Jehovah’s representatives. All the best — Literally, the fat. This implies that the tenth given shall be of as good quality as the nine tenths retained. But if one bullock out of the ten, or one sheep, was of extraordinary excellence it must be given. The hallowed part — Set apart or consecrated to a holy use. 31. Ye shall eat it in every place — The Levites might have as great freedom from ceremonial restrictions in the enjoyment of the tithe, after paying over a tithe of it to the priests, as the other tribes had in the enjoyment of their corn and wine and oil. The tithe, though a sacred obligation, had not the sacredness of the altar offerings, which must be eaten in a holy place. 32. Ye shall bear no sin — In the free use of the tithed tithe the Levites would violate no ceremonial law nor expose themselves to penalty.Neither shall ye pollute — In this prohibition both priests and Levites are addressed. The holy things are to be exempt from profanation.Matthew 7:6, note. Lest ye die — The attention of the Hebrews was directed more to a judicial, physical death than to a punishment after death. Yet even in the Pentateuch, ξεϊand θανατος, death, sometimes implies the perdition and misery of that exclusion from the presence and favour of God which in the New Testament is called the second death. See Deuteronomy 30:19. After the rejection of adult Israel at Kadesh on account of unbelief, Jehovah’s covenant with them may be called the covenant of death. They were doomed to fall in the wilderness. Death must be a more frequent visitor in the camp. But death is a ceremonial pollution. “So long as the mortality within the congregation did not exceed the natural limits, the traditional modes of purification would be quite sufficient. But when it prevailed to a hitherto unheard-of extent, in consequence of the sentence pronounced by God, the defilements would necessarily be so crowded together that the whole congregation would be in danger of being infected with the defilement of death and of forfeiting its vocation to be the holy nation of Jehovah, unless God provided it with the means of cleansing itself from this uncleanness.” — Keil. Hence the water of separation provided for in this chapter has reference chiefly to the defilement from the presence of dead bodies. This chapter is occupied with directions for preparing this water, and with the modes and occasions of its use. From the apparently arbitrary requirements of this statute, the rabbins seem to have good grounds for styling it decretum absque ulla ratione, a decree without any reason. A better statement would be, that while the law is grounded on reasons in the mind of Jehovah, these reasons are not disclosed to us, but are left to be conjectured. THE OF THE WATER OF , Numbers 19:1-10.Running or living water applied to the body is sufficient for the removal of ordinary pollutions. But as the uncleanness of death was the most obstinately tenacious of all ceremonial defilements, by its continuance through seven days, and by requiring a double sprinkling, pure water alone was not adequate to its removal. Hence it was strengthened by the ashes of a sin offering, forming a holy alkali. 2. The ordinance of the law — This use of two words, each of which signifies law or statute, occurs again only in Numbers 31:21, in connexion with purification. It is intended to give emphasis to the ordinance. A red heifer — No reason is assigned for the sex and color of the victim. Hence all interpretations of this symbolry must be conjectural. The following particulars have been suggested: (1.) A heifer was taken as a rebuke to pagan Egypt, which regarded her as sacred, and worshipped her as the impersonation of the goddess Isis. Herodotus says that the Egyptians sacrifice male kine, both old and young, but it is not lawful for them to sacrifice females. (2.) It was to be red, or quite red, as the rabbins interpret it, because the Egyptians sacrificed red bulls to the evil demon Typhon. (3.) Without spot — Because the Egyptians, in their selection of red bulls for sacrifice, regard as unfit the animal having a single white or black hair. See Leviticus 1:3; Leviticus 22:20-24, notes. (4.) The requirement that the heifer should be one upon which never came yoke harmonized with the ancient usage which deemed an animal which had been used for common purposes improper for sacrifice. The Homeric heroes vow to offer to Pallas “a yearling heifer which no man had yet brought under the yoke.” Il., 10:291; Od., 3:382. 3. Eleazar was charged with this duty because Aaron, the high priest, must hold himself ever ready to offer the individual sin offerings of the people, for which he would be disqualified by the uncleanness which this statute of the water of preparation declares to attach to the priest superintending the sacrifice of the red heifer. Numbers 19:7. Without the camp — This was rendered necessary because the sacrifice had respect to the purification of the priests by the water of separation as well as that of the people. Hence the priests could no more eat of this sin-offering than they could of that made exclusively for themselves. See Leviticus 4:3-12, notes. It indicates that every thing dead must be removed outside the kingdom of God, over which the Prince of Life presides. After the temple was built, the heifer was customarily slain on the Mount of Olives, and the blood was sprinkled toward the sanctuary visible through the eastern gate of the temple court. One shall slay — The subject to “bring her forth” and “slay her” is indefinite. The offerer, and not the priest, was to slay the victim, except when the priest is the offerer. In this case the people not only gave the victim but appointed an offerer. All that the priest had to do was sprinkling the blood. 4. Before the tabernacle — Properly toward the front of the tabernacle. Thus was the sacrifice referred to Jehovah. Seven times — Leviticus 4:6, note. 5. Shall burn the heifer — The burning was not the means adopted to dispose of the victim in a fitting manner; it must have had a svmbolical significance looking toward expiation. And her blood — This, instead of being poured at the foot of the altar, was to be burned, in order to strengthen the ashes with its incombustible ingredients. Leviticus 4:12. 6. Cedar is remarkable for its power to resist decay. The cedar roof of the temple of Diana at Ephesus lasted four hundred years, and beams in the temple of Apollo lasted eleven hundred and seventy years. Hence cedar symbolizes the prolonged continuance of life, and hyssop purification from the corruption of death, and scarlet, or scarlet wool, the strongest vital energy, so that the ashes might be regarded “as the quintessence of all that purified and strengthened life, refined and sublimated by fire.” — Leyrer. See Leviticus 14:4, note. 7. Wash his clothes, and… flesh — “This washing of the garments and the body — what is it but the cleansing of our faculties, external and internal.” — Augustine. Unclean until the even — The only necessary contact of the priest with the heifer was in the sprinkling of the blood. The heifer, like all sin offerings, may be regarded as unclean, for the reason that the sins of men were imputed to the sin sacrifice, as the sins of the world were putatively laid upon Christ. “It is evident from the whole that there was no natural or necessary connexion between the sprinkling of the ashes of the heifer upon a person and cleansing him from sin. It was simply the divine appointment that gave efficacy to the act.” — Bush. 9. Ashes… water of separation — The chief ingredient of this water. Purification for sin — The writer of the Epistle to the Hebrews strongly hints that this process did not work a real inward cleansing of the nature when he says, “How much more shall the blood of Christ… purge your conscience from dead (sinful) works to serve the living God.” Hebrews 9:13-14. 10. He that gathereth — Here we have a paradox. The clean man, in gathering the ashes which make clean, becomes unclean. Does it not fore-show that the scribes, priests, and all others who procured the shedding of the blood of Christ which “cleanseth from all sin” became sinners by this very act? “Yet some of them were, and all might have been, cleansed by the virtue of that same blood which they had brought themselves under the guilt of.” — Henry. The stranger — See Leviticus 23:22, note. 11. The dead body of any man — Literally, He who toucheth the dead with regard to every soul of man; any human corpse. Contact with a dead beast defiled for only one day, (Leviticus 11:24; Leviticus 11:27; Leviticus 11:39, notes,) but by reason of the peculiar sinfulness of man and the infectiousness and hatefulness of sin, his dead body was regarded as polluting seven times more than that of the vilest animal. 12. The third… the seventh day — The selection of these days was determined by the significance of the numbers themselves. The other numbers for which there is a partiality in Levitical symbolry are four, twelve, forty, and seventy. See Leviticus 4:6, note. 13. Purifieth not himself — In the Old Testament, as in the New Testament, sanctification has a human as well as a divine side. 2 Corinthians 7:1. God appoints the means, and man is required diligently to apply them. The culpability does not so much lie in fact of impurity as in the wilful neglect of the provisions for cleansing. The neglect to wrap up the furniture of the tabernacle insured the death of the Levite carrier who touched it. Numbers 4:18, note. Neglect to love Jesus Christ renders one worthy of the divine anathema. 1 Corinthians 16:22. There is no escape for him who simply neglects “so great salvation.” Hebrews 2:3; Matthew 25:41-42. Defileth the tabernacle — This defilement took place not merely because an unclean man ventured to enter the sanctuary, but because uncleanness in those among whom Jehovah, the Holy One, has his dwelling-place was irreconcilable with the calling of Israel to be a holy nation. Leviticus 11:44, note. 14. In a tent — This is an incidental proof that this law was given in the wilderness. The law for the tent was afterward extended by the rabbins to the entire house, (ïéêéá, Septuagint), and not merely to the apartment in which the death had occurred. Modern Jews sustain the rabbins. 15. Every open vessel — The uncovered vessel is rendered unclean by the subtle effluvia of the corpse diffused in the air. Hence, according to the Hebrew, there must be for such vessel a cover bound by a string. 16. A bone — Hence the requirement in Ezekiel 39:15, was a safeguard against personal defilement. A grave — This elucidates Matthew 23:27. 17. Running water — Living, that is, pure water. 18. A clean person — This symbolizes the sinner’s need of a sinless high priest. Hebrews 7:26; 1 John 2:1. Hyssop — See Leviticus 14:4, note. And sprinkle — Lustration was prevalent among heathen nations, especially in warm climates, such as Egypt, India, Greece, and Rome. 20. Shall be cut off — See Leviticus 7:20. This is an emphatic repetition of the threatening in Numbers 19:13. See note. 21, 22. It was to be a perpetual statute that he who sprinkled the water of separation, or even touched it, and the person defiled by the corpse-defiled person and the one polluted by his touch, should be unclean till evening. This rule applied to other forms of uncleanness. See Leviticus 15. PART FOURTH.FROM KADESH TO THE LAND OF MOAB. 20-34. — [TIME, ONE YEAR.] .The last note of time found the Israelites at Kadesh, in August of the second year of the Exode. In Deuteronomy 1:46, Moses says, “Ye abode in Kadesh many days.” This indefinite expression may signify many weeks, months, or years, but it does not warrant the assumption of an uninterrupted residence of the whole people during nearly thirty-eight years. See Deuteronomy 2:1, which indicates a southward march towards Ezion-geber, or Geber, near the northern end of the Gulf of Akabah, the eastern arm of the Red Sea, from which station, according to Numbers 33:36, they “pitched in the wilderness of Zin, which is Kadesh.” This gives a clew to the direction of their march in the first verse of this chapter. They no longer hoped to enter Canaan on the south, as at first, on account of the steep and lofty mountains difficult to pass over. They proposed a passage probably through Wady-el-Ghuwier, a pass in Mount Seir, to reach the plains of Moab. Failing to secure the right of way, they moved southward again and passed round the southern end of Mount Seir, and then journeyed to Moab. All that is known of their history during nearly thirty-eight years is found in chap. 15-19, together with a list of sixteen encampments in Numbers 33:19-34. They probably, at the first, abode at Kadesh. We can assign no other reason for this wide gap in the history than the fact that there was little worthy of record while the adults were under a curse and were sowing the desert with their bones. It is sup-posed by some that the Divine Oracle was silent during this long interval, and that Jehovah made no communications to Israel while under the ban. But we find a few such communications in chaps. 15-19, probably made soon after the oath of exclusion from Canaan. Moses, in the meantime, must have enjoyed an assurance of the inspiration of the Holy Spirit to have enabled him to write the first three books of the Torah and a portion of the fourth. The Israelites were doubtless scattered over the whole Sinaitic peninsula, wherever the wadies afforded pasturage, and only a skeleton of the army remained to guard the sanctuary. To prevent the decay of national feeling and the disintegration of the people in their long and wide separation, Kurtz suggests that the scattered parties were successively visited by Moses and the tabernacle. “Hence the stations named in Numbers 33:19-36, must be regarded in the light of a circuit which was made through the wilderness by Moses and the tabernacle.” This chapter contains the account of Miriam’s death and burial at Kadesh; an outburst of popular indignation against Moses because of the lack of water; the smiting of the rock by Moses, whose conduct on that occasion was not blameless; the request for a passage through Edom and the refusal; the journey to Mount Hor, up whose ascent Moses, Aaron, and Eleazar climbed, in view of all the camp, to find a deathbed for the first high priest, and an induction into office for the second. The death of Aaron is followed by thirty days’ mourning by the Israelites. NOTES.(1.) In Deuteronomy 10:6, Aaron is said to have died in Mosera, but in this chapter and in Numbers 33:38, he is said to have died on the top of Mount Hor. These statements are easily harmonized on the supposition that the encampment at the base of the mountain in the Arabah was at a place called Mosera. Professor J.L. Porter thinks that this was the general name of the district in which Mount Hor is situated.(2.) “The failure of faith on the part of Moses consisted in his treating as something between himself and Israel that which should have been viewed simply in connexion with the relation between Israel and God. How differently had it been the former time in Kadesh, when on the occasion of Israel’s murmuring he and Aaron had fallen on their faces in prayer before all the congregation! Numbers 14:5. As we consider it, every thing accords with the view we have taken of Moses’s conduct and unbelief. That Aaron shared in it appears clearly implied in Numbers 20:10. It was not so much any one special thing which was the ground of offence, as the whole bearing of Moses and Aaron, which showed itself equally in the words which were spoken and the twofold striking of the rock. The controversy seemed to be between Moses and Israel; the vindication sought was his, and so was the act by which it was to be obtained. And yet it had been in obedience to God’s direction that Moses had taken the rod, and with it smitten the rock. And so it appears that we may do an act of faith unbelievingly, and obey God in a disobedient manner. For, however important the outward deed, its moral character depends on its relation to that which is within.” — Edersheim.(3.) The first sojourn at Kadesh was for the trial of the people; the second was for the trial of the leaders, in which it was found that “eighty years of faithful service are not sufficient to procure the condonation of one moment’s impatience. Is not that harsh measure? But a tiny blade above ground may indicate the presence of a poisonous root, needing drastic measures for its extirpation; and the sentence was not only punishment for a sin, but kind though punitive relief from an office for which Moses had no longer, in full measure, his old qualifications. The subsequent history does not show any withdrawal of God’s favour from him, and certainly it would be no very sore sorrow to be freed from the heavy load carried so long. There is disapprobation, no doubt, in God’s sentence; but it treats the conduct of Moses rather as a symptom of lessened fitness for his heavy responsibility than as sin; and there is as much kindness as condemnation in saying to the wearied veteran, who has stood at his post so long, and has taken up arms once more, ‘You have done enough. You are not what you were. Other hands must hold the leader’s staff. Enter into rest.’ He has no longer the invincible patience, the utter self-oblivion, the readiness for self-sacrifice which had borne him up of old, and so he fails. We may learn from his failure that the prime requisite for doing God’s work is love which cannot be moved to anger nor stirred to self-assertion, but meets and conquers murmuring and rebellion by patient holding forth of God’s gift, and is, in some faint degree, an echo of his endless longsuffering. He who would serve men must, sleeping or waking, carry them in his heart, and pity their sin. They who would represent God to men and win men for God, must be ‘imitators of God,… and walk in love.’ If the bearer of the water of life offers it with, ‘Hear, ye rebels,’ it will flow untasted.” — Edersheim. ARRIVAL AT KADESH, Numbers 20:1. 1. The whole congregation — This form of expression strongly confirms the suggestion of a wide dispersion of Israel during the years of Jehovah’s displeasure. But now, when his judicial sentence is about to expire, there is a grand rally of all the wanderers unto Kadesh, the point from which they diverged. Desert of Zin — This is the Arabah, or valley along the western side of Mount Seir. See Numbers 13:21, note. It must be distinguished from the Wilderness of Sin, on the eastern shore of the Red Sea, northwest of Mount Sinai. Exodus 16:1, note. Palmer advances the theory that Zin is the “south-east corner of the Desert et Tih, between Akabah and the head of Wady Garaiyeh.” First month — The subsequent account proves that this is the first month of the fortieth year of the Exode. See Introduction, (4.) Kadesh is by some regarded as a district on the south of Canaan, and extending eastward into the Arabah, or Wilderness of Zin. Various points in this district have been selected by travellers as the site of the camp — as, Petra, by Stanley; Ain-el-Weibeh, by Robinson; and Ain Gadis, by Rowlands and Williams, about fifty miles west-northwest of Mount Horeb, according to Palmer’s map. See Genesis 14:7, note. Miriam is probably the sister of Moses who watched the ark in the flags of the Nile. Exodus 2:4. She never lost the influence of seniority. In Micah 6:4, she is enrolled as one of the three deliverers. She was the first of the family who exhibited prophetic gifts. Exodus 15:20. She was unenviably conspicuous in the opposition to Moses (Numbers 12:1) when the ambitious prophetess was smitten with leprosy, and restored at the entreaty of her sorrowful brothers. This was the last public event in her life. According to Josephus she was the wife of Hur and grandmother of Bezaleel the architect. She must have been about one hundred and thirty years old. In the Koran she is confounded with the Virgin Mary. CLAMOUR FOR WATER — THE ROCK SMITTEN, Numbers 20:2-13. 2. No water — Twice before had the cry for water come up into the ears of Moses. On the first occasion the bitter waters were miraculously sweetened. Exodus 15:25. While at Rephidim, apparently near Horeb, (Exodus 17:6,) water gushed from the smitten rock. The recurrence of the same want is not surprising, in view of the multitude of the people and their flocks in a desert. At Kadesh En-Mishpat was the “fountain of judgment.” Genesis 14:7. It was now, probably, dry, and so insufficient for the demands of the people. Against Moses and… Aaron — The logic of the congregation is very defective. If Moses and Aaron are mere men they cannot create a supply of water, and hence are not worthy of blame. If they are the representatives of Jehovah, to execrate them is to curse Him.In either case blame is folly. Patience and trust were qualities which would have made them victorious over their most forbidding surroundings. 3. Chode with Moses — Greek, railed at; Hebrew, quarrelled with. As the government was a theocracy administered by Moses, this conduct was treason against God. Would God… we had died — By the sudden stroke of divine wrath. Numbers 11:1. “Died by the plague before the Lord.” Numbers 14:37. Vivid in their memories must have been the swallowing up of Korah and two hundred and fifty princes, and the plague on the morrow, which cut down fourteen thousand and seven hundred murmurers. Numbers 16:32; Numbers 16:49. In their despair and rage they wickedly wish that they had thus miserably perished. 5. No place of seed — That is, No place for sowing seed. We call attention to the fact that in this complaint there is no mention of a lack of pasturage. They murmur because there are no arable lands, and delicious fruits, and abundant waters. Travellers agree in the opinion that before the wilderness was stripped of its trees for making charcoal for Egyptian markets, its numerous ravines were covered with grass. Revelation F.W. Holland, after spending many months in wandering on foot over the Sinaitic Peninsula, says: “It is wonderful how apparent difficulties melt away as one’s acquaintance with the country increases. I see no difficulty in the provision of sufficient pasturage for the flocks and herds if, as I have shown, there are good reasons for supposing the rainfall was in former days larger than it is at present. I have several times’ seen the whole face of the country, especially in the wadies, marvelously changed in appearance by a single shower. A slight increase to the present rainfall would produce an enormous addition to the present amount of pasturage.” Pomegranates — Recent researches have discovered this fruit on Egyptian sculptures, thus proving that this native of Asia was cultivated in Egypt at a very early date. As its name indicates, it is a “grained apple,” red when ripe, and grows on a bush. 6. Unto the door of the tabernacle — Perhaps too much awed by the “glory” to attempt further entrance. Upon their faces — See note on Numbers 14:5. The glory of the Lord — See note on Numbers 14:10. This is the last occasion on which the glory of the Lord flashed out before Israel in the camp. But the cloud still continued visibly present over the tabernacle. The last mention of it is just before the death of Moses.Deuteronomy 31:15. From this time we have no record of either the cloud, or the glory, or the voice from between the cherubim, till the dedication of Solomon’s temple. 1 Kings 8:11. The glory appears in the New Testament to the shepherds. Luke 2:9. St. John (John 1:14) says of the Logos, “We beheld his glory.” St. Paul enumerates “the glory” as one of the peculiar blessings of the Hebrews. Romans 9:4. Its last terrific out-flashing in the eyes of men will be “when the Son of man cometh in his glory.” 8. Take the rod — The wonder-working staff with which the miracles in Egypt were wrought. There is no doubt that the fabled thyrsus of Bacchus, and the caduceus of Mercury, the instrument of his mythic marvels, are distorted traditions of this rod of Moses. Speak ye unto the rock — There is no command to strike. The only human action which is authorized is, that Moses take the rod, and, probably, stretch it out toward the rock, and that both the brothers speak to it. It is remarkable that the Hebrew for rock is sela, or cliff, and not tzur, as the rock at Rephidim is called. Exodus 17:6. From this Stanley argues that Kadesh is ancient Petra, or Sela, the wonderful rock city, “the basin of which is known by the Arabs by no other name than the Valley of Moses.” — Sinai and Pal., p. 95. Before their eyes — These words indicate some conspicuous rock, such as Dr. Robinson sought for but did not find at Ain-el-Weibeh, which he supposes to be Kadesh. Thou shalt bring forth… water — As the agent, and not the efficient cause. Did not the fault of Moses, in part, consist in forgetting this distinction? 9. The rod from before the Lord — This wonderful instrument was doubtless, most sacredly kept in the tabernacle. Aaron’s rod was kept in the ark of the covenant, (Hebrews 9:4;) hence it is reasonable to suppose that the rod of Moses was also carefully kept in the holy place. From the words “before the Lord,” some suppose that Aaron’s rod was used on this occasion. It does not seem probable that Moses would have used the symbol of the priestly power. The rod implies the most distinguished rod, which was that of Moses. 10. Hear now, ye rebels — Moses, as a legislator, had a right to address the seditious as rebels, and to suppress and punish them. In a proclamation made to this effect, this style of address would be admissible: “Disperse, ye rebels.” But on this occasion the execution of law is not contemplated, hence the epithet “rebels” seems to be a violation of the law of love. “Charity suffereth long and is kind.” Must we fetch you water — The word must is not Hebrew, nor is the we emphatic: “Shall we bring water for you?” The strain of uncharitable depreciation is still kept up. Kennicott translates it, “Can we,” etc. This is admissible, since the future tense is often used for the potential mood, which is wanting in the Hebrew. (See Nord., Gram., § 993.) This shows the unbelief in the heart of Moses, with which Jehovah charges him in Numbers 20:12. 11. Smote the rock twice — As if one blow were not sufficient, showing an excessive dependence on human agency, and a forgetfulness of the divine efficiency. There was no command to smite even once. The injunction to speak to the rock may have been given to show how small a human element was required in the miracle, and at the same time to test the faith and humility of Moses — faith, that only words were sufficient; and humility, since his part of the miracle was so insignificant. Abundantly — Hebrew, many waters. The magnitude of the miracle is seen in the inadequacy of the natural cause and the greatness of the effect. The earliest attempt to divest this transaction of its supernatural character is found in Tacitus’s Hist., book Numbers 5:3-5, which is quoted in the note on Exodus 17:6. 12. Because ye believed me not — Or, rather, trusted not in me. Belief relates to the intellectual assent to the truth, while trust signifies reliance on a person. Self-confidence was in excess, and humble reliance on Jehovah was deficient. These, usually, are present in an inverse ratio, so that God is greatest when self is least in our esteem. As trust in God is the root of all the virtues, its absence is the source of all evil qualities in human character; hence the following complaint against Moses: To sanctify me in the eyes of the children of Israel — Jehovah had not been magnified as the source of all power. Self-trust had robbed him of his glory before Israel. The absence of trust in God caused the removal of that imperturbable repose, that tranquillity, which neither wind nor wave can disturb; hence the impatience of Moses, his angry spirit and hasty words. As a leader he represented Jehovah to the Hebrews. Their conceptions of God’s moral character would be derived from the conduct of the man who was so intimate with him. Thus a wrong temper, an unadvised word, reflects on God’s honour in the eyes of men. This is true not only of Moses and Aaron, but of all who profess to be godly, (godlike,) especially ministers of the Gospel of Christ. Ye shall not bring this congregation into the land — They had not forfeited heaven, but Canaan. Jehovah still loved them, while he set the mark of his displeasure upon this fault, so great in his eyes, and yet so trifling in men’s esteem that they are not agreed respecting the nature of the offence. The punishment was grievous. For many years had they looked with longing eyes toward the Land of Promise. Thirty-eight years they had uncomplainingly endured the hardships of the wilderness, cheered by the hope of eventually enjoying its rest. But now the finger of hope no longer beckons them on. They must die in the wilderness. We can give no explanation of this sin of distrust. All sin is inexplicable and causeless. To give a good reason for sin is to justify it. There is no reasonable ground for unbelief. The Saviour’s question, Wherefore do ye doubt? is still unanswered. It is possible that there was a more grave defect than a momentary wavering of faith. There may have been a slow decay of Moses’s confidence during the term of the penal wanderings, and of great apostasy from Jehovah. It is very difficult to maintain a degree of faith far above the average of those around us. Lesson: No Christian, however eminent in usefulness and piety, can ever in this life become impeccable. He may talk face to face with God on the mountain top, and come down with a shining countenance, and then forget his might and doubt his truth.“What I say unto you, I say unto all, Watch.” Thus Moses and Aaron knew Jehovah’s “breach of promise.” Numbers 14:34. In all God’s promises of good to individuals there is a tacit condition of continued fidelity. This decree was irrevocable. Moses prayed that it might be recalled, and that he might “go over and see the good land.” “Speak no more unto me of this matter, for thou shalt not go over this Jordan,” is the reply. Deuteronomy 3:25-27. 13. Meribah — That is, Strife. The two miracles of bringing water from the rock are thus distinguished: that at Rephidim, nearly forty years before, was called Massah, or Temptation; that in Kadesh is called Meribah. Deuteronomy 33:8. That the second is not a mythical repetition of the first is evident from the new features which it presents — the sin of Moses and his consequent exclusion from Canaan. Strove with the Lord — In reproaching and vilifying his servants. Jesus Christ always identifies himself with his disciples: “He that receiveth you receiveth me.” And he was sanctified in them — He showed himself holy (kadesh) on them, or in their case, putting to shame the unbelief of the people and punishing Moses and Aaron for their misconduct. Since the best men on earth had failed to reflect a perfect image of the holy God, he had vindicated and glorified himself among men by his signal rebuke of Moses and Aaron. God’s judgments do for him what his grace fails to prompt us to do, by reason of the abuse of our free agency. “God’s name,” says R. Solomon, “is much revered when he doth not spare even his holy ones.” His power was magnified by bringing water out of the rock, and “his holiness and impartial justice were exhibited in punishing his greatest friends for their unbelief.” — Bishop Patrick. For the practical lesson see Hebrews 3. Learned Jews advance three opinions: 1.) That he was sanctified in the waters; 2.) In the Israelites; 3.) In the punishment of Moses and Aaron. See Numbers 20:12, note, where the last opinion is maintained. 14. Moses sent messengers — There is no proof that this message was commanded by the Lord, though it may be inferred from Deuteronomy 2:1-6. Edom — The territory formerly called Mount Seir. In later times it was known as Idumea. It extended southward as far as Elath, its only seaport, on the eastern arm of the Red Sea. On the east it was bounded by the great Arabian Desert, and on the north by the Dead Sea. Its western boundary is involved in the dispute relative to the location of Kadesh. See Numbers 20:16, note. A right of way was also requested of Moab, probably at the same time. See Judges 11:17-18, note. Thy brother Israel — Edom was a kindred nation. “The Lord would have the brotherly relation cheerfully acknowledged on the part of his people, as they both looked to a common ancestor in Isaac, and both inherited the rite of circumcision, which would naturally be a bond of fraternal connexion. By this fraternal appeal to Moab, Moses sought to obtain the king of Moab’s permission to pass through his territory. He acted herein in the spirit of the precept, “Thou shalt not abhor an Edomite, for he is thy brother.” Deuteronomy xxiii, 7. — Bush. Travail — Distress. See Exodus 18:8, note. The message assumes a perfect acquaintance thus far with the history of Israel on the part of Edom. This is not strange considering the nearness of Edom to Egypt, their commercial intercourse, and the marvels which had attended the outgoing of Israel from this house of bondage. 15. Vexed us — Oppressed us. The message is designed to awaken sympathy and to allay the old grudge cherished by Esau toward his artful brother Jacob. 16. We cried… he heard — Their piety, as evinced by their prayers and the signal answer to their cry for help, is a further commendation. Thus Moses showed that they were not a gang of freebooters, but a moral and religious nation worthy of being trusted with the courtesy of a right of passage through the territory of another people. Sent an angel — The term angel — one sent — points to the second Person in the Godhead in his office of Revealer and Mediator. Acts are attributed in a special way to Christ which the Old Testament writers, with as much particularity, have predicted of the Messenger of Jehovah. Luke 1:15-17; 1 Corinthians 10:4; Hebrews 12:25-26; comp. Malachi 3:1; Exodus 17:6; Haggai 2:6; see full discussion Biblioth. Sacra, vol. 16:805. In the uttermost of thy border — In accordance with this description Dr. Robinson located Kadesh near Mount Seir, at the fountain el-Weibeh, in the northern part of the great valley Arabah. But the advocates of Ain Gadis are obliged to stretch Edom a long distance westward. Numbers 33:36-37; Joshua 10:41, notes. 17. Not pass through… fields… vineyards — The promises made in this verse were specific commands given by Jehovah. The Edomites were exempted from conquest or annoyance by Israel on his journey because they are “your brethren, the children of Esau.” The command also was, “Distress not the Moabites,” because they are “the children of Lot,” more distant kindred of Israel. See Deuteronomy 2:4-6; Deuteronomy 2:9; Genesis 19:36-37. Water of the wells — Wells or cisterns are of great value in a country where man and beast are dependent during the greater part of the year upon the reservoirs filled in the rainy season. Hence the charge, given in Deuteronomy, “Ye shall also buy water of them for money, that ye may drink.” This sounds strangely in the ears of the Western nations. Still more surprising is the lament of captive Israel, “We have drunken our water for money,” paid to foreign despots who have seized our wells and cisterns. Lamentations 5:4. 18. Thou shalt not pass by me — Literally, in me. This refusal was dictated partly by the hereditary grudge cherished by Esau against Jacob, (Genesis 27:41,) and partly by fear of so great a multitude passing through his country. Exodus 17:8-16. In consequence of this refusal, Israel, instead of marching through some pass in Mount Seir, was obliged to make a detour southward around Edom. The only alternative was an aggression upon the country of Edom and a fratricidal war which was against the divine will. Deuteronomy 2:5; see Numbers 21:4, note. 19. The high way — A causeway or raised way, as the single term signifies in the Hebrew. It is the same as the king’s way in Numbers 20:17, and was probably a road used for military purposes. See Matthew 3:3, note. The Seventy render it, “We will pass along the mountains.” Water… pay for — Says Dr. Thomson: “Water is often difficult to be had either for love or money. A friend of mine informed me, that passing through a part of the country east of the Jordan in the autumn, he could barely secure water absolutely necessary for his animals; and the article was so precious that all washing, even of his own face, was dispensed with for several days.” Go through on my feet — The Vulgate, “Only let us go through swiftly.” They would make no encampment nor incur needless delay. 20. Edom came out against him — This show of strong resistance gave emphasis to the refusal. But there was no battle, because Israel turned southward to compass Edom. “Instead of allowing them water they would shed their blood.” This “perpetual hatred” called down the curse of extermination upon Edom, especially upon Petra, its principal stronghold, hidden in a wild ravine, and for many centuries lost to the world till discovered by Burckhardt in the year 1812. Jeremiah 49:7-22; Ezekiel xxxv, notes. JOURNEY TO MOUNT HOR — DEATH OF AARON, Numbers 20:22-29. 22. Mount Hor — Hor, the mountain — This is remarkable as the only case in which the name comes first. Hor is an old form of har, mountain. So that the meaning of the name is, “the mountain of mountains.” Vulgate, mons altissimus, a very high mountain. It is on the western side of Mount Seir, and is the highest and most conspicuous of this whole sandstone range, being 4,800 feet above the Mediterranean, and 1,700 above Petra, close beneath its eastern side. To an observer on the highlands west of the Arabah, or great valley west of Edom, Mount Hor seems to stand alone among the cliffs of Seir, in the form of an irregularly truncated cone, having three ragged points or peaks. 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The rest is at https://www.sermonindex.net/commentary/whedon/ 23. By the coast — On the border of Edom. This would argue that Kadesh, which was in “the uttermost of thy border,” was near Mount Hor. See Numbers 20:16, note. 24. Shall be gathered unto his people — This phrase is a Hebrew euphemism for death, as is seen in Numbers 20:26. “Merciful men are gathered, none considering that the righteous is gathered from the evil to come.” See the Hebrew of Isa 57:1. Thus David was gathered unto his fathers. See the Greek of Act 13:36. “His people” are “the spirits of just men made perfect.” That this “gathering” has reference to the soul, see David’s prayer, Psalms 26:9. Because ye rebelled — Evinced a spirit not in harmony with Jehovah’s will. See Numbers 20:12, where the sin is stated, “because ye believed not.” The two statements are harmonized by the consideration that unbelief is the root and essence of every sin. John 16:9, note. Meribah — Numbers 20:13, note. 26. Strip Aaron of his garments — The high priest was to be disrobed before death, because his robes, the ordained investiture of his successor, (Exodus 29:29,) would be defiled by contact with his dead body. Numbers 5:2; Leviticus 10:5, notes. Put them upon Eleazar — Eleazar was inducted into office before his father’s death in order that there might be no interruption in the high priesthood. 27. In the sight of all the congregation — This was an impressive lesson to all the people, teaching them the sad consequences of even a momentary indulgence in unbelief and unholy tempers. “No incident could be more touching than the ascent of Aaron in full priestly dress walking to his burial. The lonely height; the robes taken from the dying man that they might be put upon Eleazar as the successor in his pontificate; the very landscape on which his eyes now rested, move us. If they climbed to the top they would see around them a wilderness of craggy summits, the very image of desolation, sinking into a maze of fathomless defiles, which formed the ancient territory of Edom.” — Geikie. Though Aaron knew that he was climbing to his tomb, as did all in that vast camp spread out below, there was no farewell, because the priesthood never dies. 89504e470d0a1a0a0000000d49484452000000ea000000c40803000000a6ec4d3a00000300504c5445000000010101020202 0303030404040505050606060707070808080909090a0a0a0b0b0b0c0c0c0d0d0d0e0e0e0f0f0f1010101111111212121313 131414141515151616161717171818181919191a1a1a1b1b1b1c1c1c1d1d1d1e1e1e1f1f1f20202020202022222223232324 24242424242626262727272828282828282a2a2a2b2b2b2c2c2c2c2c2c2e2e2e2f2f2f303030303030323232333333343434 3434343636363737373838383838383a3a3a3b3b3b3c3c3c3c3c3c3e3e3e3f3f3f4040404141414141414343434444444545 454646464747474848484949494949494b4b4b4c4c4c4d4d4d4e4e4e4f4f4f50505051515151515153535354545455555556 56565757575858585959595959595b5b5b5c5c5c5d5d5d5e5e5e5f5f5f606060616161616161636363646464656565666666 6767676868686969696969696b6b6b6c6c6c6d6d6d6e6e6e6f6f6f7070707171717171717373737474747575757676767777 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The rest is at https://www.sermonindex.net/commentary/whedon/ 28. Aaron died there in the top of the mount — The chapel of Aaron’s tomb stands on the traditional spot. The chief interest of Mount Hor will always consist in the prospect from its summit — the last view of Aaron. Says Stanley, “We saw all the main points on which his eye must have rested. He looked over the valley of the Arabah, countersected by its hundred water-courses, and beyond over the white mountains of the wilderness they had so long traversed; at the northern edge of it there must have been visible the heights through which the Israelites had vainly attempted to force their way into the Promised Land. This was the western view. Close around him on the east were the rugged mountains of Edom, and far along the horizon the wide downs of Mount Seir, through which the passage had been denied by the wild tribes of Esau, who hunted over their long slopes. A dreary moment and a dreary scene. Such it must have seemed to the aged priest.” 29. They mourned — Literally, wept. The same verb is thus translated in Deuteronomy 34:8. The Hebrew tongue is exceedingly copious in words expressing the various actions characteristic of mourning, such as beating the breast, weeping, screaming loudly, wearing sad-coloured garments, singing dirges, funeral feasting, rending the clothes, sprinkling ashes or earth on the person, removal of ornaments, neglect of the body, fasting, shaving the head, plucking out the beard or hair, laying bare some part of the person, covering the upper lip, cutting the flesh, and sitting or lying in silence. One marked feature of Oriental mourning is what may be called its studied publicity, and the careful observance of the prescribed ceremonies. Genesis 23:2; 1 Samuel 11:4; 1 Samuel 30:4; 2 Samuel 15:30; Job 1:20; Job 2:8-13; Isaiah 15:3; Jeremiah 3:21. Thirty days — The customary period of mourning varied. In the case of Jacob it was seventy days in Egypt and seven in Canaan, (Genesis 50:3; Genesis 50:10, notes;) of Moses thirty, and of Saul seven, days. NOTE.We find a difficulty here in assuming that we have the chronological order of events. For reasons stated in comment on Numbers 21:1, we believe that there is a transposition of the natural order. The king of Arad, being notified by his spies of a muster of all Israel at Kadesh, and surmising that this was preliminary to an attack upon himself and other Canaanites in southern Canaan, by an easy route from Kadesh, (Ain Gadis,) skirting the western slope of Mount Azazimeh, decided not to stand on the defensive, but to attack the invaders. After the battle, in which some Israelites were taken prisoners, the Israelites, vowing vengeance, continued their march southward along the parched Arabah, murmuring at the hardships of the journey. As a punishment, Jehovah sent fiery serpents. When the people repented, Moses was instructed to lift up on a standard the brazen image of a serpent. They then continued their journey, going around the southern end of Mount Seir, passed the stations of Oboth and Ije-abarim, the valley of Zared, and reached the banks of the Arnon. Here the historian inserts a poetical quotation from the Book of the Wars of Jehovah. Numbers 21:14-20. Sihon, king of the Amorites, refused the request of a passage through his dominions, and made unsuccessful war upon Israel. Thus the way was cleared from the Arnon to the Jabbok. Then follows a little Amorite ballad containing a scrap of history. Numbers 21:27-30. The campaign against Og and the conquest of Bashan conclude the chapter. DEFEAT OF THE KING OF ARAD, Numbers 21:1-3. 1. King Arad — The Authorized Version is mistaken in making Arad a person and not a place. It is mentioned in Joshua 12:14, between the names Hormah and Libnah. In Judges 1:16, we read: “The wilderness of Judah lieth in the south of Arad.” Robinson identifies it with a hill, Tell-Arad, twenty miles south of Hebron, “a barren looking eminence rising above the country around.” By the way of the spies — The word ΰϊψιν, translated spies, occurs only here, and is regarded by Furst and Gesenius, following the Septuagint, as the name of an unknown place, Atharim. This removes the difficulty in the way of identifying Kadesh with Ain Gadis, or Kadis, fifty miles west of Mount Hor, since the routes from these two places into Canaan must be different. See note on Numbers 20:1. The Authorized Version, Vulgate, Syriac, and Targum, translate this word spies as if it were written without the initial aleph, and were a participle of the verb ϊεψ, because it has the article. But names of places, especially if celebrated, generally take the article in prose. (Nordh., Gram., § 721.) Fought against Israel — It is not probable that the king of Arad made this attack after Israel had left his borders and marched east-by-south fifty miles, and was encamped at the foot of Mount Hor. The attack would naturally take place when the camp in Kadesh was breaking up, and the king suspected that his territory was to be immediately invaded. “The order of the narrative in these chapters, as occasionally elsewhere in this book, is not that of time but of subject-matter; and the war against Arad is introduced here as the first of a series of victories gained under Moses which the historian now takes in hand to narrate.” — Speaker’s Com. Took… prisoners — A slight repulse is often beneficial in its effects. This taught Israel to look to Jehovah for help, as we find in the next verse. 2. Vowed a vow — The Hebrew has two verbs to express a vow, one to do, and the other to abstain from doing, a certain act. The former is used here. Utterly destroy their cities — Consecrate or devote them all to destruction. The person or thing thus devoted could never be redeemed. The cities were razed to the foundations, and the inhabitants, both man and beast, were slain. See note on Leviticus 27:28-29. Up to this time we find no command to exterminate the Canaanites by the sword. But we have in the promise to Abraham (Genesis 15:16) an intimation of great judgments when the iniquity of the Amorites should be full. As this was the divine purpose, we are prepared for the record that the Lord hearkened — granted their desire. 3. They utterly destroyed them and their cities — It is supposed by some that the actual destruction of the cities did not take place then, for two reasons: 1.) It would have required an entrance into Canaan in order to destroy Arad and its allied cities; and, 2.) it was standing after Joshua led in the nation, and its king was destroyed by him. Joshua 12:14. The difficulty all disappears when the word destroyed is rendered, as it should be, anathematized, or put under the ban. The identification of Hormah with Sebaita, (see below,) only twenty-five miles north of Kadesh, (Gadis,) leads others to interpret the ban as executed at that time. But when the Israelites retired the fugitive Canaanites returned and rebuilt the city, which was again taken and destroyed in the conquest of southern Canaan by Judah and Simeon after the death of Joshua. Hormah — Derived from a Hebrew word signifying to anathema, or a devotement to destruction. Its earlier name was Zephath. Judges 1:17. Robinson identifies it with the pass Es-Sufa, both on account of the name and the situation in the mountain, which, running southwest and northeast, completes the plateau of southern Palestine. But the true identification is Sebaita, twenty-five miles southwest of Beer-sheba. See notes on Joshua 12:14, and Judges 1:17. It is evident, if it was not destroyed now, that till its actual conquest by Judah and Simeon it was called Hormah proleptically. Keil suggests that it may have been captured in the time of Joshua and retaken again by the Canaanites, who restored its old name, Zephath, and that it was subsequently permanently conquered by Judah and Simeon, and received its new name once for all. EDOM VIA RED SEA, Numbers 21:4-5.A glance at the map will reveal the necessity of this countermarch down the Arabah to the head of the eastern arm of the Red Sea, called the Elanitic Gulf. From Mount Hor the march into southern Canaan was impracticable on account of the mountains. The short cut through Wady-el-Ghuwier, fifteen miles north of Petra, or through some other pass farther north, as Seil Dhalal, or Wady T’lah, had been refused by the king of Edom, who held Mount Seir. There is no reason given in the Book of Numbers why they could not have marched northward along the Arabah and descended by the Acrabbim (see note on Joshua 15:3) into the soft and fertile plain called the Ghor, at the south of the Dead Sea, and thence through one of several wadies turned eastward, and thus compassed Edom on the north. But in Judges 11:17-18, we learn that Moab, who controlled these wadies, had also refused a passage to Israel. It was not expedient to meet the enemy in one of these ravines, as narrow as the pass of Thermopylae. The only other course was to march round Mount Seir on the south, and thus avoid a war with Moab at such a disadvantage, or with Edom in his impregnable fastnesses. 4. Discouraged because of the way — Hebrew, short, impatient, vexed. The Arabah is a horrible desert, shut in by the limestone cliffs of the Tih on the west, and the granite range of Mount Seir on the east. The soil is loose sand and drifts of fine granite and other stones, and is exposed to suffocating sand-storms. The heat in this deep, treeless trench is at times intense. There is little vegetation except at the mouths of the valleys opening into this desert. All this was enough to discourage the people; but the reflection that every step was taking them farther away from the Land of Promise was still more disheartening.5. Spake against God — This is the new Israel raised up in the wilderness. Their disobedient fathers have perished since the sentence of exclusion from Canaan, pronounced at Kadesh-barnea thirty-eight years before. But the new Israel is strikingly like the old, faltering and murmuring in hardships, blaming their leaders, and distrusting God. But the sequel will show that there was faith and courage in them sufficient to fight their way into Canaan and partially conquer it. This light bread — Hebrew, exceedingly vile. The manna is thus contemned. Similar language will be found in chap. Numbers 11:6, where a description of the manna is given. Says Professor Bush: “This was not only a wicked disparagement of the material gift which the Lord bestowed upon them from heaven, but it was a virtual turning away with loathing from that spiritual or heavenly manna which we are taught to recognize in the Lord our Saviour, whose words authenticate this interpretation.” John 6:48-51. The manna had fallen upon the encampment during thirty-eight years, an almost daily miracle of goodness, and yet, because of its commonness, it was despised. Even miracles, repeated for a long time, cease to convince men, and come to be regarded the same as the operations of nature. There is no record that any Hebrew perished in the wilderness from hunger or thirst. 6. The Lord sent fiery serpents — The Alexandrine Septuagint renders “fiery” by θανατουντες, deadly. Popularly this “serpent” is erroneously identified with the fiery flying serpent of Isa 14:29; Isaiah 30:6. As all the plagues of Egypt were the intensification of natural evils, so we may suppose that these serpents existed in the region of the camp, and were gathered to this place to afflict the murmuring Israelites. They are called fiery because of the inflammation resulting from their poisonous bite. The Greeks have three different names for snakes, derived from verbs signifying to burn. These serpents may have had a fiery appearance also. 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The region east and south of Mount Seir still abounds in venomous reptiles, especially lizards, which raise themselves in the air and swing from shrubs, and scorpions lying in ambush in the grass, which sting the barelegged, sandalled natives. It is not possible to point out the species of deadly serpents which afflicted Israel. According to Niebuhr, there is in the Arabian desert a small, slender species called baetan, spotted black and white, whose bite is instant death causing the body to swell in an extraordinary manner. The cerastes is another venomous species frequenting Arabia. Much people… died — With these few words before us, it needs no very strong imagination to portray the magnitude of this calamity and the intensity of the suffering. The agonies of the bitten, the vain attempts to heal, the groans of the dying, the burial of the dead, the torturing terrors of the living, in momentary dread of the fatal wound, all come vividly before our minds. We are prepared for the penitence expressed in the next verse. 7. We have sinned — Man’s moral nature is so constituted that he instinctively ascribes natural evil to a moral cause — suffering to sin. This judgment was designed to arouse the torpid conscience. The awakened moral sense unerringly discovers the sin. We have spoken against the Lord — The quickened memory brings back every word which has impeached the divine goodness and wisdom. So it may be in the judgment. Against thee — The thoroughness of the confession is proof of its sincerity. It is easier to confess our sins against God than it is to make acknowledgment of wrong to man. Pray unto the Lord — The religious nature of man shines out in the darkness of great calamities. He turns to some power above nature and implores its interposition. The pagan rushes to his temple, the Hebrew turns toward the tabernacle or temple, the Christian to the throne of grace. And Moses prayed — There is scarcely any record of Moses’s prayers for himself; his prayers are generally for others. He was the mediator of the old covenant as Jesus is of the new. Galatians 3:19. The burden of Moses’s prayer was, that the fiery serpents might be taken away. Like many of our prayers, it was not answered in form but in fact. 8. Make thee a fiery serpent — This was an astonishing answer to the prayer. Moses doubtless expected that the serpents would disappear, as the plagues had vanished from Egypt when he interceded in behalf of Pharaoh. But instead of this he is directed to provide an antidote for those who may be bitten now or in the future. It was to be set upon a pole or standard, that it might be seen in the extremities of the camp, probably two miles distant from the tabernacle. When he looketh — The healing involved, 1.) A confession of inability to heal himself; 2.) The exercise of his own volitions in a manner arbitrarily prescribed by God, and for which no reasons are assigned; 3.) Simple faith in God was requisite for putting forth the action necessary to the cure. The condition was so simple that every one could perform it. Even the apparently dying could turn his languid eye toward the brazen serpent and be healed. It is evident that every one who, being bitten, perished in the camp after this great antidote was devised died as wilful a death as the suicide. 9. Serpent of brass — The material was not prescribed in the command. Brass was selected, doubtless, because its lustre would enable it to be seen at a great distance. Possibly the fiery serpents may have had a coppery hue, like the copperhead of America. The size of this piece of brass was probably many times that of the fiery serpent, in order to be seen from afar. That the Israelites had abundance of metals is seen from the amount contributed to the tabernacle. If a serpent had bitten any man — This would imply that the antidote was only for those bitten previous to the lifting up of the brazen serpent; but a critical examination shows that the merciful Healer provides also for those who may be bitten subsequently. Nordh. (Gram., § 1090, 2) translates the passage thus: “And it came to pass when a serpent bit a man, and he looked at the serpent of brass, that he survived.” See Furst’s Lexicon. “It (àí) is but seldom a sign of the actual past.” This justifies the conclusion that the fiery serpents were not taken away, but that they continued to annoy the people and to kill such as despised the remedy, while the virus was harmless in the veins of him who immediately looked toward the antidote. How long the brazen serpent continued to be “lifted up” in the camp we know not; but it is probable that it continued during the remainder of the march to Canaan, and that it had a conspicuous position near the tabernacle after it was set up in the Land of Promise. We find it existing eight hundred and twenty-five years afterward (2 Kings 18:4) as an object of idolatrous worship, when the reformer, Hezekiah, because of this, broke it in pieces. He stigmatized it as “Nehushtan,” a mere piece of brass. Rationalistic writers, both Jewish and Christian, have endeavoured to divest the cure by looking at the brazen serpent of its miraculous character by the theory that Moses, by his knowledge of astrology, devised this as a talisman or charm to operate on the imaginations of the people. The more pious Jews regard the cures as the result of a lively faith in Jehovah. See Targum of Onkelos. Evangelical writers ascribe the healing power of this serpent-form to its great Antitype, lifted up in crucifixion for the salvation of all believers. 10. Oboth — Hebrew, hollow passes. The exact site is unknown, but from the fact that the next station was in the border of Moab, it is probable that Oboth is east of Moab. In the full itinerary, Numbers 33:41-43, two stations, Zalmonah and Punon, of doubtful identification, intervene between Mount Hor and Oboth. 11. Ije-abarim — Literally, the ruins of the further regions. In chap.Numbers 33:45, it is abbreviated to Iim, or “the hills of the passages.” It was on the south-east boundary of Moab, not in the pasture grounds of modern el-Belka, but in the uncultivated wilderness at some point which has not been identified. If there is any connexion between this place and Har-Abarim, the range opposite Jericho, then Abarim is doubtless a general appellation for the whole plateau east of the Dead Sea. See Numbers 21:20, note. 12. The valley of Zared — More accurately, Zered. Deuteronomy 2:13. Literally, the willow brook. It is a boundary stream between Moab and Edom, flowing into the Dead Sea, supposed to be mentioned in Isaiah 15:7. It is identified by Robinson, Palmer, and Tristram as the Wady-el-Ahsa, at the very south of the Dead Sea. From this time the trials of wilderness life may be said to have ended. Crossing streams shaded by abundant vegetation, they left Edom and the desert behind them and entered on the rich uplands of Moab. To reach a region of flowing water must have put new life into the host. Memorable, indeed, was the order of the day: “Up and cross the stream Zered.” Deuteronomy 2:13. They could now dig wells and dip their pitchers in fountains. 13. Arnon — “The rushing river,” dashing through a tremendous chasm, was the first river they had seen since leaving the Nile. “Looking across its width of about three miles from crest to crest, and into its depths over two thousand feet below, its sides rich with permanent verdure, and floods of bright water sparkling far underneath, the joy after a long life in the thirsty and barren wilderness must have been indescribable.” — Geikie. The Arnon rises in the mountains of Arabia, flows westward about eighty miles through the desert, and falls into the Dead Sea. Joshua 12:1, note. The Arnon is the modern Wady Mojib. Israel encamped on its south side waiting the return of the embassy to Sihon sent to ask for a passage through his territory. Tristram has given a most vivid description of the gorge through which the Arnon flows. From crest to crest is three miles, the height of the southern bank Isaiah 2,150 feet, and that of the northern Isaiah 1,950. “Of course, the army of Israel could not have passed the river here, but higher up, to the east, ‘in the wilderness.’” The Revised Version translates Numbers 21:14-15; Numbers 21:18 in poetical form, also Numbers 21:27-30. 14. Book of the wars of the Lord — This was probably a collection of ballads composed beside the watchfires of the camp in commemoration of the victories of the Israelites over their enemies. From the title we infer that religious inspiration mingled largely with the poetic. In the spirit of true piety the victories are ascribed, not to the prowess of Israel, but to the might of Jehovah. Possibly this book is referred to in Exodus 17:14-16. The fragment here quoted is obscure because it is sundered from the context. It is quoted simply to confirm the statement that the Arnon is the boundary of Moab. What he did — This is an erroneous translation of åäá, Vaheb, the name of a place on the border of the Amorite and Moabite territories where Israel conquered in battle. In the Red Sea — This is another erroneous translation of Suphah, mistaken for Suph, the Red Sea. The exact location of Suphah is as little known as is that of Vaheb, both being found in no other place than in the following fragment of the old song:“Vaheb in Suphah. And the valleys of Arnon, And the slope of the valleys That inclineth toward the dwelling of Ar, And leaneth upon the border of Moab.” 15. Ar is identified by Dr. Robinson with the modern Rabbah. But Ritter, Hengstenberg, Keil, Kurtz, Dietrich, and Raumer in his later view, all agree that it was situated near Aroer, on the Arnon. Dr. Ridgaway sustains Dr. Robinson. “The ruins here are second in extent and interest only to those of Rab Ammon. The Roman road appears to have divided the city into two parts. The more extensive ruins lie on the eastern side. On the west are two Corinthian columns, very graceful indeed, and about two hundred feet apart. If these belonged to the same building, as they probably did, it must have been very large and grand. Among the ruins on the east side are several large mounds, which probably cover fallen buildings. I observed one large depression into which access was gained by what at first seemed to be a succession of steps, and in the bottom of which was an extensive pavement. This I took to have been a theatre.” — The Lord’s Land. 16. Beer, so called because of the well which was there dug by the princes, is possibly the modern Beer-elim, or “well of heroes.” Isaiah 15:8. Gather the people together — They were to be witnesses of the last miraculous production of water. According to Jewish tradition a spot, dry and sandy, was pointed out by Moses. The princes surrounded with their staves the place where the water was to burst forth. The parched soil was pierced by the staves and a cooling stream gushed forth. Later commentators think that there is no trace of a miracle in this account. I will give them water — According to the tradition in part adopted by St. Paul, this was one of the appearances, the last before crossing the Jordan, of the water which had “followed” the people from Rephidim through their wanderings. After Miriam’s death special acts were necessary to evoke the water. See especially 1 Corinthians 10:4, note. 17. Israel sang this song —“Spring up, O well; sing ye unto it; The well which the princes digged, Which the nobles of the people delved With the sceptre and with their staves.”“The arrival in Moab marks, indeed, the first outburst of Hebrew poetry. Ordinary words would no longer suffice to give expression to the joy at entering on fertile regions, and leaving the desert behind them.” — Geikie. This song, first sung at the digging of the well, was afterward, no doubt, commonly used by those who came to draw water. The maidens of Israel chanted it one to another, verse by verse, as they toiled at the bucket, and thus beguiled their labour. But its peculiar charm lies in the characteristic touch which manifestly connects it with the life of the time to which the narrative assigns it. The leaders were not above doing some part of the work. “This little carol is fresh and lusty with long life; it sparkles like the water of the well whose springing up first occasioned it; it is the expression of lively confidence in the sympathy of their leaders, which might be relied on in all emergencies.” — Ewald. 18. Mattanah cannot be identified. Le Clerc suggests that it may be the same as the mysterious Vaheb, (Numbers 21:14, note,) since its meaning in Arabic is the same as that of Mattanah in Hebrew. Neither this nor the other names occurring in this context are found in the catalogue of stations in chap. 33. This discrepancy may arise from the fact that the same station had several names, or from two contiguous stations being occupied at the same time. Kurtz thinks that the object of the writer in the thirty-third chapter is statistical, that is, to set forth, not all the halting places but the regular camps where the tabernacle was erected, while in earlier passages the object is historical. Hence more places are enumerated, as in Numbers 21:11 and Numbers 22:1, seven places are mentioned between Ije-abarim and the plains of Moab; in Numbers 33:44-48, only three places. 19. Nahaliel to Bamoth — Neither of these can be certainly identified.The former is supposed to be some wady north of the Arnon, and the latter Knobel identifies with “the high places of Baal,” or Bamoth-baal (Numbers 22:41) on the modern Jebel Attarus, the site being marked by stone heaps. See Joshua 13:17, note. 20. In the valley — Rather, to the valley, which is in the fields of Moab upon the top of Pisgah. The height of Pisgah is in grammatical apposition with the field of Moab, a portion of the perfectly treeless table-land stretching from Rabbath Ammon to the Arnon. Among biblical problems on the east of the Jordan the solution of none has enlisted deeper interest than the identification of long-lost Pisgah. The great mistake for ages was in the attempt to find some peak higher than the general level of the table-land of Moab, from which all the Land of Promise can be seen. But Dr. J.L. Porter, on the south bank of Wady Hesban, about seven miles west of Heshbon, recently noticed some projecting swells of the range, not higher than others, but shooting out farther west, so as to command the Jordan Valley, and suggested that one of these might be Nebo. Professor Paine, in the third statement of the Palestine Exploration Society, in 1873, in an elaborate monograph of nearly ninety pages, entitled, The Identification of Pisgah, cogently argues, after a month’s investigation of all the district, that a double peaked hill or swell called Jebel Siaghah is the true Pisgah. The view from the southwest peak, 2,360 feet above the sea, extending from Dan on the north to the far distant Negeb, fulfils every requisite of the view which Moses beheld from Pisgah, unless it be all Judah unto the Mediterranean Sea, for which there is no peak east of the Jordan high enough. See Bibliotheca Sacra, Jan., 1876. Dr. Ridgaway dissents from the conclusion of Professor Paine, and sides with Tristram and M. de Saulcy, in the identification of Jebel Neba as the true Pisgah, chiefly because this affords an eastward view, which Jebel Siaghah does not. See Deuteronomy 3:27. “My own impression is, that Abarim was the name of the whole cluster of hills immediately overlooking the Jordan in this region, as the term signifies ‘borders;’ that Nebo was the title of a particular mountain, with one or more peaks, and that Pisgah was the special summit of Nebo. I remember very clearly that its top looked, as we rode by, just like a hill, and seemed relatively so little elevated, as we approached from the east, that we hardly thought it worth while to go on to it. Taking the itinerary of Israel, as given in Numbers 33:46-48, nothing can seem more natural.” — Ridgaway. Jeshimon — Literally, the wilderness. It is doubtful whether it is a proper or a common noun.Edersheim says that it is the tract of land which extends to the northeastern shore of the Dead Sea. Tristram identifies it with “the barren plain of the Ghor,” about the mouth of the Jordan. But Professor Paine, from every mention of the place, comes to the following conclusion: “So Jeshimon is the wilderness where a line drawn to the north from Maon (1 Samuel 23:24) intersects another drawn west from Pisgah, and just there is a region every way worthy of the name.” 21. Sihon — “The Destroyer,” literally, “He who swept all before him.” This formidable chieftain was evidently a man of great courage and daring. He did not hesitate or temporize like Balak, but at once gathered all his people, and attacked Israel as soon as he appeared on his borders. Amorites — See Joshua 2:10; Joshua 3:10, notes. 23. Jahaz — “A place trodden down.” See Joshua 13:18, note. Fought against Israel — According to Josephus the Amorite army contained every man in the nation fit to bear arms. Being unable to fight when away from the shelter of their cities, and being galled by the slings and arrows of the Hebrews, in their intense thirst the Amorites rushed to the stream, and to the shelter of the ravine of the Arnon, and were slaughtered in vast numbers. 24. Jabbok — This is one of the two important streams flowing into the Jordan on the east. It was the scene of Jacob’s wrestling with the angel, and of his meeting with Esau. See Genesis 30:22; Joshua 12:2, notes. Unto the children of Ammon — This difficult passage is thus explained. The Ammonites at one time possessed the whole country between the rivers Arnon and Jabbok. Being driven out by Sihon they took possession of the eastern plain and the eastern defiles of Gilead, around the sources and upper branches of the Jabbok. For this reason the border of the children of Ammon was strong, that is, well fortified, so that Sihon had only been able to push his conquests to the upper Jabbok, not into the territory of the Ammonites which Israel was forbidden by Jehovah to enter. See Deuteronomy 2:19. 25. Heshbon — See Joshua 13:17, note. Villages — Hebrew, daughters, that is, lesser towns. 27. They that speak in proverbs — The ballad-singers. Here we have a scrap of Amorite poetry in three strophes: —“Come ye to Heshbon, Let the city of Sihon be built and established!For fire went forth from Heshbon, A flame out of the stronghold of Sihon, Which devoured Ar of Moab, The lords of the high places of Arnon.“Woe to thee, Moab!Thou art undone, O people of Chemosh! He hath given up his sons as fugitives, And his daughters into captivity, To Sihon, king of the Amorites.“Then we cast them down; Heshbon perished even unto Dibon, And we laid (it) waste unto Nophah, with fire unto Medeba.”If this song be of Hebrew origin, then the former part of it is a biting taunt: “Come, ye Amorites, into your city of Heshbon and build it up again. Ye boasted that ye had burnt it and driven out the Moabites; but now we are come in our turn, and have burnt Heshbon and driven you out.” 28. Ar — See Numbers 21:15, note. The high places of Arnon are mentioned as the limits to which Sihon had carried his victorious supremacy. The lords are the Moabites. 29. Chemosh was the chief god of the Moabites and of the Ammonites, akin to Milcom, Baal, and Moloch. He was both a war-god and a sun-god, being found in both these characters upon the coins of Areopolis, standing upon a column, with a sword in his right hand and a shield in his left, and with two blazing torches by his side. Children were sacrificed to him in times of great distress. 2 Kings 3:27. 30. Dibon — See Joshua 13:17, note. Which reacheth — Here there is supposed to be an error in the Hebrew ΰωׁ ?ψ, which, being written for ΰωׁ ςγ, with fire unto. Thus the Masoretic mark. The Seventy render it πυρεπι, fire upon. Medeba — “Here,” says Dr. Ridgaway, “are some of the most remarkable ruins of the country.” See Joshua 13:16, note. 32. Jaazer — See Joshua 13:25. After this reconnaissance it was captured and destroyed, as we infer from Numbers 32:35. 33. Bashan is thus bounded: on the north by Mount Hermon, on the east by Salcah, the Geshurites, and the Maachathites, on the south by the “border of Gilead,” and on the west by the Jordan valley. This, with “half Gilead,” was allotted to the half-tribe of Manasseh. Recent explorers have discovered in this region almost fabulous wonders in the number of ruined cities, their cyclopean architecture and surprising preservation confirming the scriptural statement that the Rephaim, the giants, once flourished here. “The cities built and occupied some forty centuries ago by these old giants exist even yet. I have traversed their streets; I have opened the doors of their houses; I have slept peacefully in their long-deserted halls.” — J.L. Porter. “The richness of the whole district was of itself sufficient attraction for the invaders, for the oaks of Bashan and the vast herds of cattle that roamed its forest glades and green meadows were its boast and glory, while the landscapes and pastoral wealth of Gilead were hardly less famous. Lovely natural parks, frequent glades covered with heavy crops of wheat and barley, and with trees and shrubs grouped in charming variety, dark forests forming the background, charm the traveller even now.” — Geikie. Og, the last representative of the giant race, was lord of sixty fenced cities. Himself, his sons, and his people were defeated and exterminated by Israel at Edrei after the conquest of Sihon, his friend and ally according to Josephus. His enormous stature is corroborated by an appeal to a relic still existing in the time of the author of Deu 3:11. His unusual size and prowess as a warrior excited among the Israelites a dread which God himself alleviated by his special encouragement to Moses before the battle, “Fear him not.” Edrei — “The Strong.” There were apparently two towns in Bashan of this name. One is mentioned in Deuteronomy 1:4, and Joshua 12:4, identified as the modern Dera, or Draa, on the east of the pilgrim-road between Remtha and Mezareib. At this southern Edrei Keil supposes that the great battle was fought, from the improbability that King Og would suffer Israel’s invading army to march to the northern frontier of his kingdom, the site of the other Edrei, without contesting his advance. See Joshua 13:31, note. The capital of Og was almost unassailable, being built in a hollow artificially scooped out of the top of a hill, which the deep gorge of the Hiero-max isolates from the country around. Its streets may be still seen running inall directions beneath the present town of Adraha. 34. I have delivered — The promise is strengthened by the past tense. Israel’s fidelity is the implied condition. Israel’s unbelief would have lost the battle. 35. There was none left him alive — As in the case of Sihon and his kingdom — “We utterly destroyed the men and the women and the little ones of every city; we left none to remain.” Deuteronomy 2:34. Such was the command, Numbers 33:52; Deuteronomy 7:2, and the promise, Exodus 34:11; Leviticus 26:6-8. No fewer than sixty cities, “fenced with high walls, gates, and bars,” (Deuteronomy 3:4-5,) had to be taken, but they all fell before the vigorous assaults of the invaders, who trusted in Jehovah, their great ally. A notable trophy of this campaign, (Deuteronomy 3:11,) the gigantic iron bedstead, or, as some think, sarcophagus, of King Og, was laid up in Rabbath.That the whole of the country was not conquered before the invasion of Western Palestine is evident from notices of a later date, but it was so thoroughly subdued that preparations could now be safely made to move on the enemy’s fortified cities west of the Jordan. Hence the camp was pitched, apparently for a long time, in the fertile trench of that river immediately above its entrance into the Dead Sea. \rtf\cf0\i0\b0\ulnone\nosupersub 1. The plains of Moab are a narrow strip of land, scarcely six miles in breadth, lying along the eastern bank of the Jordan, opposite to the plains of Jericho. Here occurred the wonderful story of Balaam, “the grandest of all the episodes introduced into the Mosaic narrative,” and the promulgation of Deuteronomy. The plains, though recently conquered by the Amorites, still retained the name of Moab, its former possessor. The Dead Sea is on the south, Mount Pisgah on the southeast, the Gilead mountains on the east, and on the north, losing its specific name, it continues as the Valley of the Jordan to the Sea of Tiberias. This side Jordan — The Hebrew is to be rendered on this side or on that side, according to the position of the speaker. The east side is meant throughout the Pentateuch and the Book of Joshua. See Joshua 1:14, note. Jericho — This is the first mention of “the city of palm trees.” For its geography, see Joshua 2:1, note. After its miraculous overthrow it drops out of sight for more than four hundred years, when David appointed it as the place of retirement for his messengers until their “beards be grown.” [Possibly a small hamlet had sprung up near the site of the former city, to which, as to a very quiet secluded place, the spies were permitted to retire for awhile.] After another century Hiel braved the curse of Joshua and attempted to rebuild the city, and, in some way, suffered great domestic bereavement and sorrow. 1 Kings 16:34, note. It. is mentioned again in 2 Chronicles 28:5-16, as the scene of one of the most touching and humane acts to be found in the entire records of ancient or modern warfare, reflecting the highest honour upon the Israelites of the northern kingdom. Jericho is also the place where the wretched Zedekiah was defeated and witnessed the slaying of his sons and had his own eyes put out. And here Jesus gave sight to the blind. 2. Balak — “A Waster.” This was the complimentary title of the king of the Moabites. His character is evinced by his actions narrated in this and the two following chapters. Zippor may have been the “former king of Moab.” Numbers 21:26. The Jewish tradition is, that Moab and Midian were united into one kingdom and ruled by a king chosen alternately from each. 3. Moab was sore afraid — This fear was groundless, since Israel had circuitously passed by the Moabites and had now left them in the rear. They had broken the power of their foes, the Amorites, and had scrupulously obeyed the command, “Distress not the Moabites.” Deuteronomy 2:9. Was distressed — Hebrew, loathed and felt disgust and abhorrence. See Numbers 21:5. 4. Elders of Midian — Greek, “The senate of Madiam.” From the absence of any mention of a king of Midian at this time we infer that the people were governed by the body of elders or princes, and that they were so closely allied to Moab as to have but one king. See Numbers 22:2, note. It is impossible for geographers to lay down the boundaries of the Midianites. It is certain that they dwelt on the western shore of the AElanitic Gulf, east of Horeb, and that they stretched northward along the eastern frontier of the tribes of Israel east of the Jordan. Lick up all — This expressive metaphor, still common in the East, was very natural to a pastoral people. Balak wished to arouse the fears of Midian and to secure their aid in the scheme of destroying Israel, not by an alliance of arms but of influence in securing the destructive agency of the renowned Mesopotamian soothsayer. 5. He sent messengers — Balak was the originator of the scheme; Midian was an accessary. See Numbers 22:7. Balaam — Hebrew, Destroyer, Devourer. It is unknown whether he received this name at his birth, as a member of a family in which soothsaying was hereditary, or after he had acquired the reputation of a dreaded wizard and conjurer. From the fact that Beor signifies burning, eating off, destroying, we infer with Keil “that Balaam belonged to a family in which the mantic character, or magical art, was hereditary.” To Balaam the title of prophet, or seer, is never applied, but in Joshua 13:22, he is called the soothsayer, a term never predicated of any true prophet. But it is evident that he was not a mere heathen soothsayer; his acquaintance with Jehovah and his obedience to his commands, as well as his widespread reputation, indicate that he did not belong to the common herd of his profession. “It is one of the striking proofs of the divine universality of the Old Testament that the veil is from time to time drawn aside, and other characters than those which belonged to the chosen people appear in the distance, fraught with an instruction which even transcends the limits of the Jewish Church, and not only in place, but in time, far outruns the teaching of any peculiar age or nation. Such is the discussion of the profoundest questions of religious philosophy in the book of the Gentile Job. Such is the appearance of the Gentile prophet Balaam. He is one of those characters of whom, while so little is told that we seem to know nothing of him, yet whatever that little is, raises him at once to the highest pitch of interest.” — Stanley. For a portraiture of his character and a discussion of its apparently contradictory elements, see chapter xxiv, concluding note. Pethor is a place in Aram, (chap. xxiii, 7,) Mesopotamia, which modern research has failed to identify. It was doubtless a seat of Babylonian magi, who were accustomed to congregate in separate towns, as were the Levites in the Levitical cities among the Israelites. It is evident that Pethor was situated among the highlands in Mesopotamia, upon the Euphrates, eighteen or twenty days’ journey from the plains of Moab. From this very region that extraordinary genius, Manes, the early Christian heresiarch, arose from a Magian family, A.D. 240. The river — The Hebrew Nahar, with the article, here, as elsewhere in the Old Testament, designates the Euphrates. Of the children of his people — This describes Balaam as a native of Aram, which distant residence renders his blessing of Israel more unexpected and wonderful. 6. Curse me this people — That is, in my interest. The belief was widely diffused among the ancient heathen nations that certain persons, holding a peculiar relation to the gods, could surely call down their vengeance by certain formulas of cursing. Traces of this are found in the Greek and Roman classics, on the Egyptian monuments, in the traditions of the mediaeval Arabs, and among rude nations of the present day, who ascribe invincible power to the precise words and figures of the curse. In countries purely papal this pretended power of calling down anathemas is a great instrument of priestly despotism. 7. The rewards of divination — The customary fee for his professional services. Whether or not it was the design to corrupt Balaam, it is true that the hope of this reward was the cause of his ruin. According to the testimony of Peter and Jude, he “loved the wages of unrighteousness,” and ran greedily after error for reward. There is in Micah 3:10-12, a terrible warning against priests and prophets who discharge their offices from venal motives. “It is worthy of remark,” says Bush, “that while all manner of wizards, conjurors, and witches are ready to engage to help others to the possession of great riches, they never rely upon these means, but upon the fees received from their dupes, to enrich themselves.” 8. Lodge here this night — The night, when the external senses, in consequence of silence and darkness, were in a measure closed, was especially appropriate for a vision, the probable mode of the divine communication. As the Lord shall speak — Balaam, in using the name Jehovah, the special and memorial name of Israel’s God, indicates that he is not a mere pagan juggler. He speaks like a Moses or a Paul. Yet some locate Balaam’s primal error at this point, that, knowing that Israel was the peculiar people of Jehovah, he did not promptly refuse to entertain the proposition of Balak and forthwith dismiss the messengers. But it is not certain that he had this knowledge of Israel’s relation to God. 9. What men are these with thee — Says Calvin, “By asking the question, ‘Who are these men?’ God indirectly rebukes Balaam’s perverse inclination to go with the messengers.” But Knobel sees no reproof in these words, which he thinks only served to introduce the dialogue. 12. For they are blessed — The blessing here pronounced is national and not individual. They are included in the covenant in which not only they are blessed, but through them, as the progenitors of the Messiah, shall all the families of the earth be blessed. 13. The Lord refuseth — By this answer he seems to intimate his own willingness, and even desire, to accompany them, but that he was under the necessity of obeying his God. Here is an example of garbling God’s word, to which Satan (comp. Matthew 4:6, and Psalms 91:11-12) and wicked men are ever prone. The most important part of Jehovah’s communication, “Thou shalt not curse the people,” with the reason, “for they are blessed,” is craftily omitted. “If hee had faithfully showed them the whole counsell of God it might have stayed this evill enterprise, and cut off occasion for further sending. But as a man loth to displease, and loving the proffered gaine, hee useth a faint and favourable speech, as if hee should have said, I could be content and glad to gratifie the king herein, but God will not suffer mee at this time to goe; the fault is not mine, therefore I pray thee have mee excused.” — Ainsworth. On the contrary, true obedience is illustrated by Paul, Acts 20:27, as it is commanded in Jeremiah xxiii, 28. 14. Balaam refuseth to come — Wicked men whittle down God’s truth to as small a point as possible. Balaam reports to the princes less than God had communicated, and they in turn relate to Balak less than Balaam told them; so that when the answer came to the king it was not now the word of God, but of man only, as if God had not forbidden the cursing, but only the will of Balaam stood in the way. THE SECOND MESSAGE TO BALAAM, Numbers 22:15-35. 15. Princes, more, and more honourable — Balak was encouraged to send the second embassy because of the implied wish of Balaam to accompany the first messengers, a wish that was overridden by his high sense of obligation to God. To reinforce this wish in Balaam’s heart, and to make it dominant, a larger and more honourable delegation is sent, who are instructed to present the motive of promotion and great honour. Balaam’s words, as reported to Balak, instead of dulling his purpose, were a whetstone for sharpening it. Says Dr. W.M. Thomson: “In the East every thing is done by mediation, and I have often been pressed and annoyed by such mediating ambassadors. Their importunity will take no denial.” It is still the custom to send the less honourable first, and, on their failure, the “more honourable.” 18. House full of silver and gold — “Illustrious words,” says Calvin, “and indicative of a noble firmness. But why did he not instantly send away the unrighteous messengers who were soliciting him to transgress? We see that he chose rather to sell himself than render due glory to God. For he wished by this boast of obedience to acquire the title and honour of a holy prophet.” Here is a picture of the covetous hypocrite who loudly boasts that he will not act contrary to the word of God for a houseful of gold when he will do it for a handful, as Balaam laboured with all his might to do the thing which God had forbidden. I cannot go beyond the word of the Lord — This was a moral inability induced by the fear of Jehovah and the dread of his judgments. “From beginning to end this fact was firmly established in Balaam’s mind, that in the work to which Balak summoned him he could do nothing at all except through Jehovah. This knowledge he had acquired by virtue of his natural gifts as a seer, and his previous experience. But this clear knowledge of Jehovah was completely obscured again by the love of wages which ruled in his heart. Because he loved Balak, the enemy of Israel, for the sake of the wages, whereas Jehovah loved Israel for his own sake, Balaam was opposed to Jehovah in his inmost nature and will, though he knew himself to be in unison with him by virtue of his natural gift. Consequently he fell into the same blindness of contradiction to which Balak was in bondage.” — Baumgarten. Thus many a man “holds the truth in unrighteousness.” Romans 1:18, note. 19. What the Lord will say unto me more — The more desired by Balaam was evidently a different communication, permitting him to go. In this he shows that he rests not in God’s will plainly revealed before. His safety lay in a perfect conformity of his desires to that will by the entire consecration of his soul to Jehovah, so that he could have no joy but in pleasing him. Balaam tempted God by this second consultation, prompted by a dissatisfaction with the prohibition already uttered. Galatians 1:8, note. 20. If the men come — Inasmuch as the men have come. Go with them — Because Balaam obeyed the first injunction with inward repugnance, his second prayer for the divine direction is answered in wrath, so that he was in danger of dying by the sword of the angel, a type of the sword of Israel which pierced his heart. Numbers 31:8; Joshua 13:22. This seeming change of mind in God misled Balaam to repeated and vain endeavours to procure leave from God to curse his people. Men who will not hearken to the voice of the Lord are given up to walk in their own counsels, as God gave Israel a king in his anger when the theocracy had been rejected. But yet — This proviso shields Israel from all harm from Balaam, while it allows him to hope that he will attain his desire. In the place of the first plain oracle, Numbers 22:12, a darker response is given, Thou shalt do the word that I shall speak unto thee. Balaam thought he would hear more from God, but heard less, and lost that which he had heard before. A rebellious will gets less and less light from prayer to God. Matthew 6:23, note. 21. In the morning — In contrast with Abraham’s readiness to sacrifice all to God in Isaac (Genesis 22:3) is Balaam’s greediness to clutch the wages of iniquity. 22. God’s anger was kindled because he went — The Hebrew is capable of the following interpretation: The anger of God burned when he was going. Why so, since he had permitted him to go? Because Balaam had changed his mind on the way, and had decided to curse Israel, a purpose which he could not hide from God, as it appears in Numbers 22:32, thy way is perverse. This encounter with the angel did not occur at the commencement, but rather toward the close, of the journey. The nearer Balaam came to his destination the more was his mind dazzled with the honours and riches in prospect, so that he was in danger of casting to the winds the condition imposed by God. The angel of the Lord — Jehovah himself in one particular phase of his self-manifestation. See Numbers 20:16, note; Genesis 16:10; Genesis 22:11-12; Exodus 3:2-6. For an adversary — To turn him from his wicked purpose of cursing Israel, called in Numbers 22:32 his “perverse way.” 23. And the ass saw the angel — “To the great disgrace of the prophet, the glory of the angel was first of all apparent to the ass.… He had been boasting before this of extraordinary visions, and now what was visible to the eyes of a beast was invisible to him! Whence came this blindness, but from the avarice by which he had been so stupified that he preferred filthy lucre to the holy calling of God?” — Calvin. All who are versed in natural history agree that irrational animals have a much keener instinctive presentiment of many natural phenomena, such as earthquakes, storms, etc., than man has with his five senses. “The fact is equally undeniable,”says Keil, “that many animals, as horses and cows, see the so-called second sight.” Sword drawn — A symbol of the wrath of Jehovah. 1 Chronicles 21:16; Joshua 5:13, note. 24. A path of the vineyards — A footpath between the walls of two adjoining vineyards. 25. Crushed Balaam’s foot — By this second sign God came nearer unto Balaam, and revealed to him the vanity of his divining art, showing that he could not foresee the evil that was about to befall him. “The children of God have the angels to keep them in all their ways, and to bear them up lest they dash their foot against a stone. Psalms 91:11-12. But Balaam, tempting the Lord, hath his angel to withstand him, whereby, his foot is crushed against the wall; yet maketh he no good use thereof.” —Ainsworth. 26. No way to turn — This narrowing way between two walls fitly represents the dealings of God with wicked men — first threatening them with his rod, yet sparing them; then touching them mildly, as in the case of the bruised foot; and at last bringing them into such a strait that escape is impossible. 27. Balaam’s anger was kindled — Although he was saved from instant death by the falling down of the ass, (Numbers 22:33,) like all unbelievers restrained from the pit of woe by divine chastisements, he is enraged at the means of his own deliverance. 28. The Lord opened the mouth of the ass — These words irresistibly compel the conclusion that the animal was the direct object of the divine operation. Peter’s statement, (2 Peter 2:16,) that “the dumb ass speaking with man’s voice forbade the madness of the prophet,” is a strong affirmation of a real utterance. No other narrative in the Bible has given rise to so much dispute, ridicule, and false exposition. Every scoffer at the Holy Scriptures delights in a ride upon Balaam’s ass. The ridicule is all the more piquant by reason of the general estimation of Master Long-ear by the western nations as the ideal of absurdity and stupidity — an estimation of which there is not the least trace among the Orientals, especially in antiquity. 29. Because thou hast mocked me — It has been remarked that there are no evidences of surprise or alarm in Balaam at this wonderful phenomenon, and that his calmness proves that it was not a real speaking by the ass. Argumentum e silentio, the argument from silence, is the least cogent of all proofs. The mind is incapable of being swayed by two different emotions at the same time. While anger was dominant terror was in abeyance. There is no need of supposing that Balaam was accustomed to such prodigies. Now would I kill thee — Note the madness of the wicked, who with words and blows persecute their monitors. 30. Unto this day — Several versions add, from thy boyhood. 31. Opened the eyes — His natural eyes, which up to this time had been unable to see the angel. Luke 24:16, note. Says Hengstenberg, “This is a statement which cannot possibly be understood of any thing but the inward eye.” Query: Did the ass also see the angel with his inward eye? Was the beast in an ecstatic state? The literal exegesis is far more rational than that which reduces this whole affair to a phantasm supernaturally wrought in the mind of the man and the beast. Fell flat on his face — Hebrew, he bowed himself to his face, that is, either upon his own face, or to the face of the angel, in adoration. “Adored him, [falling,] prone to the ground.” — Vulgate. “He bowed, and worshipped upon his face.” — Targum of Onkelos. 32. Wherefore hast thou smitten thine ass — That God cares for the well being of the brutes is shown by the fact that the first words of the angel of the Lord are a reproof for the abuse of the ass. To withstand thee — Hebrew, to be Satan, that is, adversary unto thee. The name Satan is here given to a good angel who opposes himself to Balaam, both for the sake of Israel and of Balaam himself. But the devil is called Satan because he arrays himself against God and his people. Thy way is perverse — He had formed the purpose to curse Israel. See Numbers 22:22, note. As Balaam smote the beast for turning from the way of his master, so Jehovah would have rightfully smitten to death Balaam for turning in his heart aside from the Lord’s way. 33. Unless she had turned — “This rendering,” says Keil, “cannot be defended according to the rules of the language.” He translates it thus: “Perhaps it turned out before me; for otherwise I should have killed thee and let her live,” leaving it uncertain why the ass had turned out of the way. Knobel suggests a slight alteration of the text, so that it will read unless instead of perhaps. Furst sustains the amendment. And saved her alive — An instance of killing a prophet and sparing his ass occurs in 1 Kings 13:23-28. The cabalists infer that this ass did die immediately after speaking, lest the heathen should worship her as a god. 34. I have sinned — An instance of a superficial repentance which confesses to sinful acts and still clings to wrong principles and cherishes evil purposes. The heart of Balaam was still swayed by covetousness. If it displease thee — He still dwells upon outward acts, overlooking the motive in which the guilt or innocence of an act lies. The going had been permitted, the cursing had been forbidden. Balaam goes with the intention of cursing. Of this wicked intent there is no sign of repentance. 35. Go with the men — Since neither the first prohibition of his going (Numbers 22:12) nor the portents and perils which he had encountered in the way had turned his heart from his wicked purpose, the Lord permitted him to go on in his judicial blindness, till he should stumble over the precipice of ruin. His primal error was in admitting to his breast, through the cursed thirst for gold, the intent to curse Israel. This cherished desire vitiated his repentance, and proved his faint offer to turn back to be hypocritical. That thou shalt speak — “The whole procedure was intended to sharpen his conscience and sober his mind, that he might pay attention to the word which the Lord would speak.” — Keil. Thus the immutability of the divine purpose in the adoption of Abraham and his seed is to be more clearly demonstrated through the mouth of a Gentile soothsayer. BALAAM BY BALAK, Numbers 22:36-41. 36. He went out to meet him — This compliment indicates the greatness of Balaam’s reputation and the greatness of Balak’s expectations. See Genesis 14:17-18; Genesis 46:29; Exodus 18:7. Because of this act of Moab, and because a like honour was not done to Israel when he appeared on the border of Moab on his exode from Egypt, Jehovah’s former command, “Thou shalt not distress Moab,” was changed into this: “Thou shalt not seek their peace nor their prosperity all the days of thy life.” See Deuteronomy 23:3-6. Unto a city of Moab — This frontier city on the Arnon must have been Areopolis, or Ar. See Numbers 21:15, note. 37. Promote thee to honour — After a gentle reproof for refusing his first invitation, Balak excites Balaam’s imagination by promises of honour. But instead of bestowing honours, Balak dismissed him in disgrace. Numbers 24:10-11; Matthew 4:8-9. 38. That shall I speak — With this reply he sought, at the very outset, to soften down the expectations of Balak, inasmuch as he concluded at once that his coming was a proof of his willingness to curse. For the angel with his drawn sword was still before his eyes, and the miraculous words were sounding in his ears, and he dared not do otherwise than as he was commanded. It is a singular fact that we find the remainder of this interesting dialogue not in the Mosaic record but in the prophet Micah, Micah 6:5-8; Numbers 22:6-7, disclose the agony of the king, and Numbers 22:8 the lofty conceptions of the Gentile seer. This reply of Balaam breathes a spirit of righteousness as lofty as any utterance found in Mosaism. 39. Kirjath-huzoth, the city of streets, is mentioned only here. Nothing is known respecting it but the name. Knobel conjectures that it is the same as Kerioth, Jeremiah 48:24, the modern Kereijat or Korriat, at the foot of Jebel Attarus, on the top of which were the heights of Baal. 40. Balak offered oxen and sheep — These clean animals indicate that the king offered a propitiatory sacrifice to Jehovah, the God of Balaam, for the favourable issue of their undertaking. And sent to Balaam portions of the offerings as a pledge of honours soon to be bestowed. “All things have this aim, that Balaam, befooled by flatterers, should be ashamed to deny any thing to a king so magnificent, by whom he had been treated not only in a friendly but in a princely manner.” — Calvin. 41. High places of Baal — Bamoth Baal, heights of Baal. See Numbers 21:19, note. This is the first mention in the Bible of Baal, the chief male deity of the Phenicians and Canaanites. See Judges 2:11, note. His worship was the predominant religion over nearly all of Western Asia. He had large numbers of trained priests who were accustomed to offer bloody sacrifices upon his altars, dancing and leaping upon the altar, cutting themselves with knives in fanatical frenzy, to the astonishment and awe of the spectators. According to Jeremiah 19:5, human sacrifices were offered to Baal. Modern research has cast much new light on this pagan cult by the discovery and interpretation of ancient inscriptions, and by tracing its spread from country to country with slightly varying names of the God, as Bel, Isaiah 46:1; Baal-berith, Judges 8:33; Baal-peor, Numbers 25:3; Baal-zebub, 2 Kings 1:6, and the golden calves of Bethel and of Dan, Hosea 2:8. It is essentially the same as the Phallic worship, described by Herodotus as widely prevalent in the Orient, and is to-day polluting India with its unspeakable defilement. It conceives the divine principle as both male and female, productive and receptive — Baal and Astarte — and fills its temples with gigantic images of the male organ of generation. See “Phallus” in McClintock &Strong’s Cyclopaedia. There were two reasons for choosing a high place for cursing Israel. (1.) It was thought the curse would be more effectual with the people in full view. (2.) Mountains were considered by the ancients as sacred, since they are nearer to heaven, the source of all holiness. The utmost part of the people — The whole encampment to the farthest extremity. See Numbers 23:13. This was done in order that the curse might be more powerful and fatal. Machinations of Balak and Balaam against Israel.BALAK’S AND BALAAM’S FIRST TWO .The renowned soothsayer having been induced, after much persuasion, to go to the king of Moab to invoke the curse of God upon Israel, and after his flattering reception by Balak being led to the heights of Baal overlooking the entire Hebrew encampment, he began operations by offering worship to Jehovah. After this he made, as stated in this chapter, two unsuccessful attempts to anathematize Israel, but contrary to his purpose, he was obliged to pronounce blessings where he had intended to utter curses. , Numbers 23:1-6. 1. Build me here — Against the express prohibition of God Balaam proceeds in his purpose to gain Jehovah’s permission to curse his chosen people. His wickedness he attempts to veil from his own moral sense by his extraordinary religiousness, as some professed Christians lengthen the creed to compensate a shortened decalogue. He is determined to effect his purpose, not in spite of Jehovah, but by gaining his approval. He wishes to obey the will of God after he has won that will to his own purpose. Seven altars — For the symbolism of the number seven, a number denoting perfection, see Leviticus 4:6, note. Here is a strange mixture of paganism and Judaism. The Levitical law never recognises but one altar of sacrifice, which prefigures Christ. Hebrews 13:10. Many altars characterize polytheism. Jeremiah 11:13; Hosea 10:1; Hosea 12:11; Amos 3:14. The seven oxen and seven rams are strictly Levitical. See 1 Chronicles 15:26; 2 Chronicles 29:21; Job 42:8. “The nations of antiquity generally accompanied all their more important undertakings with sacrifices to make sure of the protection of their gods; but this was especially the case with their ceremonies of adjuration.” — Keil. 3. Burnt offering — See Leviticus 1:3, note. The Lord will come to meet me — In what way he expected the manifestation of Jehovah is seen in Numbers 24:1 : “He went not to seek for enchantments,” which, after the manner of false prophets, he colours with the name of Jehovah. See Leviticus 19:26, note. We have here a further commingling of Judaism and paganism — an expectation of a revelation of Jehovah’s will, but through the significant phenomena of nature, because heathenism had no “sure word of prophecy.” A high place — A bald height. To such high and solitary places soothsayers were accustomed to resort for an observation of the signs. 4. God met Balaam — Not in the flight of birds or in any natural sign of doubtful signification, but by a distinct and unequivocal message which he was commanded to declare to Balak. This was done, not for the sake of Balak, but for the good of Israel. Where his people are concerned God may direct the result of a pagan divination. Ezekiel 21:19-23. 6. All the princes of Moab — The king and the princes faithfully watched their smoking altars, anxiously awaiting the return of the man who was reputed to have influence with Jehovah sufficient to call down wasting and mildew upon the glistening tents of their enemies spread out in the plains below. They hoped that the angel of death would hover over their foes with pestilence and destruction on his wings when the curse should stream from the mouth of the mighty magician. BALAAM’S FIRST , Numbers 23:7-12. 7. Parable — Hebrew mashal, a simile. Hengstenberg makes the use of this word in reference to the prophecies of Balaam an indication of the difference between them and real prophecy. All these oracular speeches of Balaam are, in the Hebrew, in a highly poetic form. They are dignified and sublime productions immediately caused by the Spirit of God. The mental eye of the speaker was fixed only upon what he saw, and this he uttered without the least regard to the expectations and desires of his hearers. The very first utterance must have extinguished all hope in the mind of the Moabite king. Aram literally signifies the high land. The Seventy render it Mesopotamia. See Numbers 22:5, note; Deuteronomy 23:4; Genesis 29:1, note. When Aram is used alone it generally denotes Western Syria, and when Mesopotamia is designated the word naharayim, of the two rivers, is added. This high land swarmed with soothsayers. Of the east — The exact direction was northeast. The Hebrews were accustomed to specify only the four principal points of the compass. Defy — Rather detest, with angry threats and fierce indignation. See Daniel 11:30. 8. Whom God hath not cursed — Balaam could not curse Israel, because God withheld him from so doing. Thus this master magician confesses that he is neither to help nor to hurt without leave from God. In language strikingly similar is the Babylonian exposed to shame by the prophet. See Isaiah 47:12-14. 9. From the top of the rocks — From which he thought that he might most effectually curse the people; but the sight of them did so amaze him that he blessed them. Shall dwell alone — This predicts not so much quietude and safety as unprecedented separation from all the Gentile world. This isolation was manifested to the natural eye of the seer in the fact that the Israelites were then dwelling in a separate encampment on the plain. “In this his spirit discerned the inward and essential separation of Israel from all the heathen.” — Baumgarten. As soon as they lost this peculiarity by copying heathen ways they lost their independence. Shall not be reckoned — Literally, shall not reckon itself among the Gentiles, having a different God and Defender. The capacity of the Jews to resist absorption into the nations among which they have been scattered for eighteen centuries is one of the world’s perpetual wonders. The Jews are a standing, incontrovertible proof of the truth of revelation. 10. The dust of Jacob — Posterity so multiplied as to be countless as the dust. The hyperbole was a common rhetorical figure with Oriental writers, especially in indicating a great number. Genesis 13:16, note; Exodus 32:12. The death of the righteous — The qualities which in Balaam’s conception are implied in the term righteous are, “to do justly, and to love mercy, and to walk humbly with God.” Micah 6:8. He ascribes these qualities to Israel as a whole, because there were some among them of unquestioned rectitude, and others who evinced their rectitude of heart by prompt repentance after any temporary defection. There is no sufficient evidence that Balaam’s desire embraced blessedness beyond the grave. The whole prophecy has reference to unbroken prosperity up to a peaceful death. “How much soever men differ in the course of life they prefer, and in their ways of palliating and excusing their vices to themselves, yet all agree in one thing, desiring to die the death of the righteous. This surely is remarkable. The observation may be extended further, and put thus: There is no man but would choose, after having had the pleasure or advantage of a vicious action, to be free of the guilt of it — to be in the state of an innocent man. This shows, at least, the disturbance and implicit dissatisfaction in vice arising partly from an immediate sense of having done evil, and partly from an apprehension that this inward sense shall, one time or another, be seconded by a higher judgment, upon which our whole being depends.” — Bishop Butler. 12. Must I not take heed — This truly noble utterance implies that Balaam did not speak under physical constraint from Jehovah, a mere fiction of Philo, but as a free agent, clearly perceiving and admiring the right, but strongly desiring the wrong. Says Bishop Butler: “He is plainly represented to be under no other force or restraint than the fear of God.” This double part which Balaam is playing, his apparent readiness to obey Jehovah and his wish to minister to the wicked desire of his employer, will ere long bring certain ruin upon himself. THE SECOND , Numbers 23:13-26. 13. But the utmost part — Balak attributes the failure of Balaam’s first effort to the fact that the magnitude of Israel’s encampment, taken in at one sweep of his eyes, had influenced his mind and changed the curse to a blessing. He is now taken to a place from which only one edge of the camp can be seen. 14. The field of Zophim was the cultivated field of the watchmen on the slope or top of the range of Pisgah. Mr. Porter identifies it with the ruins of Main, at the foot of Attarus, which he calls Pisgah. The watchers may have been sentinels in war or augurs in peace observing the heavens and the birds. 15. Stand here — Rather, Do thou stand thus, as thou art. While I meet — In the Hebrew this verb meet has no object. It is technically used for going out for auguries, (Numbers 24:1,) or for the words of Jehovah. Literally, I will meet thus, that is, in the required manner. 16. Put a word in his mouth — An instance of verbal inspiration. God can impress words upon the human mind in ways which our poor philosophy cannot fathom. 17. He stood by his burnt offering — The seven smoking altars, surrounded by the anxious king and his expectant princes, present a scene worthy of the painter. 18. Rise up, Balak, and hear — The king, who was already in an erect bodily attitude, is called to elevate his thoughts for the reception of the divine revelation. He is called to a hearing with an alert and minute attention. 19. God is not a man, that he should lie — The aim of Balak’s second sacrifice was to produce such a change in Jehovah as may be effected in the purposes of men. The king is informed that God is unchangeable, and so wholly unlike fickle men. The principles governing his acts toward man are unalterably fixed independent of what man will freely perform. Having announced that he will reward the righteous and punish the wicked, to reverse this decree would be to overturn his own throne of moral government. That he should repent — “With regard to his own counsels God repents of nothing; but this does not prevent the repentance of God, understood as an anthropopathic expression, denoting the pain experienced by the love of God on account of the destruction of its creatures. Genesis 6:6, note; Exodus 32:14.” — Keil. Samuel refused Saul’s request in similar words when urged to revoke his rejection by Jehovah. 1 Samuel 15:29. 21. Iniquity in Jacob — The Hebrew aven includes all kinds of sin, especially idolatry. 1 Samuel 15:23. Hence the Chaldee Paraphrase and Targum of Jonathan here read, “No servers of idols in the house of Jacob;” and the Vulgate, Non est idolum in Jacob, nec videtur simulacrum: “There is no idol in Jacob, nor does an image appear in Israel.” The Seventy render it thus: “No misery in Jacob, no molestation or pain in Israel.” But even in the sense of guilt-entailing sin, new Israel, after old rebellious Israel had perished in the wilderness, may have been so diligent in the observance of the altar ritual, especially the day of atonement, (which may have been only the day before,) that the nation was kept in a state of pardon through the blood of sprinkling, God hiding his face from their sins and blotting out their iniquities (Psalms 51:9) instead of setting them in the light of his countenance. Psalms 90:8; Psalms 109:14-15. Says Bishop Butler: “They were a people of virtue, so far as not to have drawn down, by their iniquity, that curse which Balaam was soliciting leave to pronounce upon them.” A shocking perversion of this text is made by those antinomians who quote it as a proof that God does not regard the iniquities of those who are “in Christ,” and that only imputed, and not inwrought, holiness is required. Shocking, indeed, is the antinomianism of McIntosh’s comment: “Beholders many faults may find; but as regards our standing, our God sees us (the elect) only in the comeliness of Christ; we are perfect in him.”The shout of a king — The acclamations which attend the presence of a great and victorious King (Jehovah) are among them, hence they could not be effectually cursed, since his presence was a proof of his favour and protection. This passage is quoted against the Mosaic authorship of the episode of Balaam as implying that the Israelites were governed by a king at the time of its composition. But was not Jehovah, their King, abiding in the very centre of the camp? Israel was surrounded by kingdoms, which might suggest this language respecting the theocracy. 22. God brought them — Literally, is bringing; implying that the act was still going on. The strength of a unicorn — This is not the rhinoceros, as some have supposed, but the “wild ox,” (R.V.,) or buffalo, which is untamable and incapable of agricultural service, and formidable on account of its horns. It was common in Palestine. Job 39:9-10; Deuteronomy 33:17; Psalms 22:21. Instead of strength Furst uses fleetness. 24. As a great lion — Under the imagery of the king of the forest the invincibility of the Hebrew military power, or of Jehovah energizing obedient Israel, is strikingly set forth. The prediction of Jacob respecting Judah (Genesis 49:9) is here extended to the whole nation, to blast the hope of Balak that he should destroy Israel. See Numbers 24:8-9, notes. Drink the blood — The cruelty and rapacity which these words might seem to indicate are not intended. The simile must not bepressed too far. Strength, courage, and national superiority are symbolized by the lion. Genesis 49:9, note. 25. Neither curse… nor bless — This issue of Balak’s machinations against the people of God is only a single instance of the inspired declaration, “The wrath of man shall praise thee,” which has been fulfilled all along the ages. The efforts of infidelity to destroy Christ have all resulted in his exaltation. The stone, the watch, and the seal, intended to keep the crucified Jesus in the tomb, have become strong proofs of the resurrection of our Lord. The assaults of rationalism, by arousing Christian apologists to deeper researches, have contributed to lay bare the immutable foundations of the Gospel of Jesus Christ. 27. Peradventure it will please God — “It was the opinion of the heathen that what was not obtained through the first, second, or third victim might nevertheless be secured through a fourth.” — Clericus. Hence the continued altar-building and burnt offerings. 28. Peor — Near to Beth-peor, a town of the Reubenites, (Joshua 13:20, note,) was one of the northern peaks of Abarim. “This point answers admirably to Professor Paine’s Pisgah, Mount Siaghah.Numbers 21:20, note. Either this or the second foreland, where are ruinous heaps, from both of which there is a near and distinct view of the plain from ‘Beth-jeshimon unto Abel-shittim,’ may be the top of Peor.” — Ridgaway. Jeshimon — See Numbers 21:20, note. THE LAST OF BALAAM.In this chapter the wonderful episode of Balaam as a public soothsayer comes to an end. Under the inspiration of the Spirit of God he predicts the prosperity of Israel, for which he is angrily dismissed by Balak. Yet he persists in prophesying of the Star of Jacob and the overthrow of certain nations, Israel’s enemies. NOTES.(1.) At this point, where Balaam disappears from the public stage on which he has figured so conspicuously as a prophet, it is proper to note the marvellous contradictions combined in his character, which has been portrayed in the last three chapters with that fineness of touch which has rendered it an instructive study for the critical theologians and refined moralists of the most recent ages of the Church. Bishop Butler, in his admirable sermon on Balaam, regards him as a striking embodiment and illustration of that self-deception which persuades the wicked man in every case that the sin which he commits may be brought within the sanctions of conscience and the approval of God’s revealed will.(2.) Dr. Newman, of Oxford, has drawn an admonitory lesson from this character by delineating “the dark shade cast over a noble course by standing always on the ladder of advancement, and by the suspense of a worldly ambition never satisfied.” Dr. Arnold presents this great soothsayer as a striking type of a class of men by no means extinct in our times, in whom the purest forms of religious belief and the loftiest ideals of moral rectitude (Micah 6:5-8) are combined with a life immeasurably below them. ISRAEL’S , Numbers 24:1-4. 1. Enchantments — Auguries. See Numbers 23:3; Numbers 23:15; Numbers 23:23, notes. Toward the wilderness — The plains of Moab, where Israel was encamped. Chap. Numbers 22:1. 2. The Spirit of God came upon him — The inlet of God into the soul is through the truth as a medium. The orderly aspect of the Hebrew camp encircling the tabernacle — the abode of Jehovah — signalized by the cloudy pillar, awakened faith in the mind of Balaam; not, indeed, a personal and saving trust in Jehovah, but a realization of the truth of his claims and of Israel’s election. This faith prepared Balaam for the incoming of the inspiring Spirit. This is not said of his two former speeches, which were put into his mouth without his being thrown into a state of ecstasy; but this utterance resembles the predictions of true prophets: the inner ear is opened to hear the voice of God, and the spiritual eye, purged by the Spirit of God, sees the substance of the revelation. 3. Parable — See Numbers 23:7, note. Whose eyes are open — Thus, says Furst, the Syriac and several rabbins read; but Keil, the Vulgate, the Revised Version, and others say that the Hebrew means whose eyes are closed, that is, seeing only with the inner eye. The Seventy say the man who truly sees. “Balaam describes himself as the man with closed eyes with reference to his state of ecstasy, in which the closing of the outer senses went hand in hand with the opening of the inner.” — Hengstenberg. 4. Falling — He was thrown to the ground by the Spirit of God descending mightily upon him. This whole introduction tends to prove that during the time of this inspiration “he was a true prophet of God, and had received the blessing which he uttered from a celestial oracle.” — Calvin. 5. How goodly — Beauteous, delightful, profitable, and enduring. Thy tents — In the Greek, houses. The Church is called the tents of Jacob (Malachi 2:12) and the tents of Judah. Zechariah 12:7. Tabernacles — Both the public abode of Jehovah and the private dwellings of the people surrounding it, symbolizing the communion of the Church with Christ and with one another. O Israel — A name suggestive of princeliness. Genesis 32:28. 6. As the valleys — Well watered by brooks. As gardens — Still more lovely than the verdant and flowery valleys. Lignaloes — Aloe-trees abound in Eastern Asia. On account of their fragrance they are highly prized for the preparation of incense and unguents. See John 19:39. Although this tree is rare in Chaldea or Syria, it is reasonable to suppose it was known to Balaam or he would scarcely have mentioned it as he does. The Lord hath planted — Extraordinary trees are described as “the trees of Jehovah.” See Psalms 104:16. 7. His buckets — Israel is poetically portrayed as a water-carrier with two overflowing pails, such as irrigated Balaam’s native soil with water carried from the Euphrates. In the burning East an abundance of water is a large element of personal happiness and of national prosperity. Water is often used in the Bible as a symbol of spiritual blessing, especially in Isaiah 12:3; Isaiah 35:6-8; Isaiah 41:17-18; Isaiah 43:19-20; Isaiah 44:3-4; Isaiah 49:10; Isaiah 55:1; Isaiah 58:11. Seed… in many waters — His children shall either enjoy copious waters literally, (Deuteronomy 8:7,) or they shall dwell among many peoples, figuratively expressed by waters, Psalms 144:7; Revelation 17:15. King… higher than Agag — Agag was an hereditary title of the chieftains of Amalek, as elsewhere was and is Caesar and Czar. The word signifies high, or in the Arabic, fiery. At this time Amalek was at the zenith of power and glory. Numbers 24:20. The prediction is, that this glory shall pale before the splendour of some future king of Israel. This was fulfilled in Solomon, though Saul irrecoverably crushed Amalek and captured Agag. 1 Samuel 15:8. Extreme typologists refer this prediction to Christ. John 1:49; John 12:13-15; comp. Psalms 89:27-28. His kingdom — The kingdom of the Messiah. — Jerusalem Targum. 8. Unicorn — This comparison is only an amplification of that in chap. xxiii, 22. See note. Eat up the nations — Destroy them. As an illustration take the seven nations of Canaan. Numbers 14:9; Deuteronomy 7:1. So all nations shall be utterly wasted or conquered by spiritual Israel. Isaiah 60:12. Break their bones — Literally, unmarrow their fat bones — weakening them beyond recovery. Arrows — The chief missiles of ancient war. They are figurative of the piercing words of inspiration. Psalms 45:5; Psalms 64:4. 9. He couched — This is Jacob’s blessing upon Judah, the ancestor of Jesus Christ, the lion of his tribe, predicting his final triumph over the world. Genesis 49:9; John 16:33, notes. Who shall stir him up — None. Hence his victory and peace will be lasting. Blessed… blesseth — The conclusion of Isaac’s blessing upon Jacob, Genesis 27:29, and of Jehovah’s upon Abraham. Genesis 12:3. Thus God shows that he keeps in mind his own promises, puts honour upon words spoken centuries before, and shows Balak the immutability of his purposes. Cursed — God so identifies himself with his people that he punishes malevolence toward them as a wrong to himself. Matthew 25:41-45. 10. He smote his hands together — This gesture indicates a strong contempt for the soothsayer. Job 27:23; Lamentations 2:15. 11. Now flee — Away with you immediately! Here is no threat, but rather disgust. Balaam did not obey. Numbers 31:8. The Lord hath kept thee back — A piece of stinging irony, scoffing at Balaam’s trust in Jehovah. Honour — Promised in Numbers 22:17. 12. Spake I not — Balaam shows that his conduct has been consistent from the beginning of his relations to Balak by quoting his response to the second embassy. See Numbers 22:18, note. 14. I will advertise thee — Tell thee advisedly. Balaam here shows that he is conscious of a true prophetic vision. In the latter days — Literally, at the end of the days. Not some indefinite future, but the beginning of the last future, the Messianic age from its commencement to its consummation. Genesis 49:1, note. THE FOURTH , Numbers 24:15-24.In these prophecies there is a gradual unfolding of the divine purposes respecting Israel and his foes. In the first, there is a denial of any ability to curse those blessed of Jehovah. In the second, it becomes certain that Israel will triumph over all his enemies. In the third, the positive side of Israel’s future appears, his prosperity is vividly portrayed, and all who bless him are pronounced blessed, and his cursers are cursed. In the fourth, the names of the hostile nations to be conquered by Israel in the future are recorded, with the prediction of his prosperity even to the most distant ages. It is divided into four distinct parts, each beginning with the words, “And he uttered his prophecy and said,” which precede each of the seven prophecies, in all corresponding to the seven altars and seven victims. Since this number indicates perfection, we are taught that Balaam made a perfect trial of his skill before his failure was acknowledged. 17. I shall see him — Rather, I see, the Hebrew future tense being used for the present. The star and sceptre are designated by the pronoun him, which is often written before its noun. Maimonides interprets this of the Messiah, whose victory all the ancient victories foreshadow. But not now — Not as a present object, but in spirit in the last days. Numbers 24:14, note. A star… a sceptre — This passage was understood by the ancient Jews to refer to the Messiah either exclusively or with a secondary reference to David. Hence the Chaldee and both the Targums — Onkelos and Jonathan-“When a king shall arise out of Jacob, and Messiah shall be anointed out of Israel.” The pseudo-Messiahs of the time of Adrian took from this prophecy the surname Bar Chochab, “son of the star;” and on this account received the homage of the Jews. Most of the church fathers and early interpreters referred it to Messiah, who came signalized by a star. See Genesis 49:10; Matthew 2:2, notes. The corners of Moab — Or, on every side — from end to end. It is said that this cannot refer to the Messiah because Moab had disappeared when Christ came. But this objection rests on a misconception of the spirit of the whole passage. Its object is to announce what Israel shall do in the last days. The specific nations mentioned in this prophecy are typical of all the enemies of God and of his people. As long as there are foes to the Church of God there will be Moabites. But their power is broken, and they are doomed to destruction. All the children of Sheth — Sons of tumult, (Jeremiah 48:45,) a fitting designation of all wicked men, of whom the wild and warlike Edomites, Moabites, and Amalekites are types. Jewish authorities render this all the sons of Seth, that is, all mankind. But the human race is always called after Adam, and not after Seth. 18. Edom… a possession — As predicted in Genesis 25:23, and fulfilled in 2 Samuel 8:14. As a kindred nation Edom might have had permanent peace with Israel, who was forbidden to war with them (Deuteronomy 2:4-5;) but their bitter hostility to God’s people caused their overthrow, which David began and his greater Son will finish in the “end of the days.” Psalms 110. Edom, after various insurrections, (1 Kings 11:14-22; 2 Kings 8:20; 2 Kings 14:7; 2 Kings 14:22, note; 2 Chronicles 28:17; Ezekiel 36:5; Obadiah 1:10; Obadiah 1:13; 1Ma 5:3; 1Ma 5:65; 2Ma 10:15; 2Ma 12:33,) was at last conquered by John Hyrcanus 129 B.C., and forced to submit to circumcision and to be merged in the Jewish state, there to rule in the persons of Antipater and the Herods till the overthrow of the Romans. Seir — The mountain home of Esau. Genesis 36:8-9.Israel shall do valiantly — Quoted by David after the conquest of Edom, Psalms 60:12. 19. He that shall have dominion — The same ruler as is symbolized by the Star and Sceptre. Numbers 24:17, note. Him that remaineth — Thus producing the utter destruction of the people. 20. Amalek was the first of the nations — Not (as the Chaldee) in age, power, and renown, but as the first of the Gentiles that came into conflict against Israel as the people of God. Exodus 17:8-13. These first fruits of the wicked nations, like Jericho, the first Canaanite city, were devoted to destruction. Exodus 17:14-16; Deuteronomy 25:17-19; 1 Samuel 15:3-7. 21. The Kenites — The marriage kindred of Moses. Genesis 15:19; Exodus xviii; Judges 1:16, note. Nest — The Hebrew ken, nest, is a play upon the word Kenite. Their abode was lasting, because it was laid upon the rock of Jehovah’s promise, their original dwelling-place being amid the mountains of Horeb, the scene of their nomad life. Exodus 2:15; Exodus 3:1, note. 22. Nevertheless the Kenite — Hebrew, Kain. The sentence should be translated “for Kain shall not be exterminated until Asshur,” etc. It is here signified that they will dwell by Israel undisturbed till Asshur, the Assyrians, shall desolate the whole land, and lead Israel and their wards, the Kenites, into captivity. Not only original Assyria is here intended but Babylonia and Persia, which spread over the same territory. Ezra 6:22. Balaam did not foretell Israel’s captivity in Babylon, because this was a transitory, disciplinary judgment, and not an extinction of nationality, as in the case of the Kenites. 23, 24. Alas, who shall live — The woe touches the heart of Balaam because his own Mesopotamia is involved in the fearful judgment. See Numbers 22:5. Chittim — Signifies (1) the island of Cyprus, (Isaiah 23:1;) (2) the Chittim islands, denoting the islands and coasts of the West, (Jeremiah 2:10;) and (3) Macedonia and Italy. Daniel 11:30. Keil seems to combine all these meanings, since all the Western ships took Cyprus in their way. “The nations that would come across the sea from the side of Cyprus to humble Asshur are not mentioned by name, because this lay beyond the range of Baalam’s vision.” Eber — The Seventy and Vulgate, Hebrews. Evidently all the posterity of Eber through Abraham. He also shall perish forever — The conquering power from the West. Daniel 7:26. “The judgment of history even upon the imperial powers of the West, and the final victory of the King of the kingdom of God were proclaimed, though in fading outlines, more than a thousand years before the events themselves.” — Tholuck. “So it came to pass when the ships of Cyprus, of Greece, of Europe, then just seen in the horizon of human hopes and fears, did at last, under the Macedonian conqueror, turn the tide of Eastern invasion backward; and Asshur and Babylon and Persia, no less than the wild hordes of the desert, perished forever from the earth.” — Stanley. 25. Balaam… returned to his place — Not to Mesopotamia. Literally, he turned toward his own place. This he never reached. Having privately advised Balak to ensnare Israel into idolatry and its vices by the blandishments of the women of Moab and Amalek, (Numbers 31:16,) he lingered in the vicinity to see the result of his wicked counsel, and was slain in battle when Jehovah, avenging the Israelites, ordered them to war against Midian. Numbers 31:8. Hengstenberg suggests that Balaam, smarting under the indignity of his summary dismissal by Balak, went into the camp of Israel, rehearsed to Moses his prophecies in hope of a reward, was coolly treated, and, goaded on by disappointed ambition and covetousness, went to the Midianites, and counselled the seduction of Israel to whoredom and idolatry. ISRAEL’S WORSHIP OF BAAL-PEOR.Having failed to induce Jehovah to withdraw his protection from Israel, Balaam, with satanic subtlety, advised that the next effort be directed against the loyalty and moral purity of the people, with the hope that Jehovah will cast them off in his anger. The daughters of Moab and Amalek appear on the scene as the chief tempters; thousands fall into the fatal snare and perish by the judgment of God. ISRAEL SEDUCED INTO , Numbers 25:1-3. 1, 2. Shittim — These plains are in the El-Ghor, sixty furlongs east of the Jordan. Note, Joshua 2:1. The daughters of Moab were the chief agents in the execution of this plot by forming friendly associations with the Israelites and then inviting them to the sacrifices of their gods — a licentious festival. Thus all the animal appetites are addressed at once.Such a temptation required stronger moral principles and a loftier spirituality than many Israelites possessed. The vices of the Canaan-ites, idolatry and whoredom, had infected Midian, a branch of Abraham’s family, (Genesis 25:2,) through successive intermarriages with these tribes. The prostitution of a king’s daughter, (Numbers 25:6, note,) doubtless given by her father as a token of hospitality, a custom still found among some African nations, shows that the shocking depravity of Sodom (Genesis 19:8) had corrupted the seed of Abraham. 3. Baal-peor, to whom Israel (that is, multitudes of them) joined himself, literally, bound himself, was a Moabitish Priapus, whose image, shocking to modesty, was worshipped by women and virgins who prostituted themselves in his service. Anger… kindled — Holiness must necessarily antagonize sin, and justice must punish the sinner in every case except where the ends of moral government are attained by the intervention of an atonement. Note, Judges 2:14. THE , Numbers 25:4-9. 4. Take all the heads of the people — This command is not only to put to death the guilty Israelites, but as a strong expression of loathing and a seeming aggravation of punishment, (note, Leviticus 20:14,) as well as a most impressive warning against future idolatry, their bodies were to be impaled and publicly exposed. Dr. Kennicott remarks that the Samaritan and the Hebrew texts united make the sense of this verse complete. Speak unto all the heads of the people; and let them slay the men that were joined to Baal-peor; and hang them up before the Lord, etc. Before the Lord — Literally, for Jehovah, that is, to placate him. 5. Slay ye every one his men — This is far from an indiscriminate slaughter by what is called “lynch law,” but every judge is charged to convict according to the forms of law, and punish every apostate Israelite in his jurisdiction. Exodus 18:21-26. 6-9. One brought a Midianitish woman — From Numbers 25:14-15, we learn that the man was Zimri, a prince of the Simeonites, and the woman Cozbi, the daughter of a chief of Midian. In the sight of all the congregation — This bold affront unveils the depth of the corruption which pervaded some in the camp, and fired the heart of Phinehas, the son of Eleazar, with the vehemence of a zealot. Seizing a javelin he rushed into the tent of the adulterer, and with one thrust transfixed both the man and the woman. Hebrew law ever recognised what is called the zealots’ right to correct a flagrant abuse which was overstepping the law and defying the ordinary courts of justice. Jesus, simply as a Hebrew citizen, purged the temple by this right. So the plague was stayed — The stroke of the divine vengeance, which was falling like burning thunderbolts upon the camp, was arrested by this extraordinary immolation of these guilty parties. Twenty and four thousand — St. Paul says that twenty-three thousand fell in “one day.” This Ewald, Alford, and Meyer regard as a slip of memory on the apostle’s part. A better explanation is, that Paul refers only to those cut off by the plague, and that an additional thousand were executed by sentence of the courts. Note, Numbers 25:5; see note, 1 Corinthians 10:8. WITH AN , Numbers 25:10-13. 11. Zealous for my sake — Literally, with my zeal, not zeal for me, but “my zeal” — the vehement zeal of Jehovah, with which this grandson of Aaron was suddenly baptized. R.V., “Jealous with my jealousy.” 12, 13. My covenant of peace — The promise of an everlasting tenure of the priestly office by the family of Phinehas. This promise was fulfilled until the gradual decay of the Jewish Church through the tyranny of Herod and his successors, excepting a brief transfer to Eli. Note, 1 Samuel 2:35.Made an atonement — Reconciliation by which God’s wrath was placated, not by sacrifice, but by executing judgment upon a conspicuous apostate, so that all the children of Israel might be freed from complicity with this sin. It was an atonement, not only because the blood of the chief sinner was shed, but because a holy moral influence went forth from this whole-hearted jealousy for the honour of God, turning Israel from foul idolatry to the sole service of Jehovah. On this account God restrained the fierceness of his consuming wrath and granted the offenders a space for repentance, also forgiveness when their sin was confessed and forsaken. See note, 2 Samuel 21:3. WAR AGAINST MIDIAN , Numbers 25:16-18. 17. Vex the Midianites — Although Midian and Moab were united in bringing Balaam from the east, (Numbers 22:4; Numbers 22:7,) and the daughters of Moab were associated with those of Midian in seducing Israel, yet only Midian provoked Jehovah to a declaration of war at this time, possibly because Moab was not so forward in this iniquity. Says Ainsworth, “For though Baalam gave counsel to the king of Moab, (Revelation 2:14,) and the Moabitish women were prostitute also unto whoredom, yet Balak at first did not much regard that counsel, but turned Balaam away with shame, but the Midianites retained him, and among them he was slain.” 18. For they vex you — Not with wars but with wiles, which were more destructive to Israel. The vigorous prosecution of this war is detailed in chap. 31. The second enumeration of Israel is herein detailed, and the statute relating to dividing inheritances is published, also the families and number of the Levites are noted, together with the fact that Caleb and Joshua are the only survivors of the Sinaitic census. One of the chief purposes of the enumeration was probably to prove this fact. See Numbers 14:23, note. NOTES.(1.) The genealogy of this chapter is harmonized with that in Genesis xlvi by the consideration of the fact that there is here an enumeration of those only who established families, all who did not succeed in founding families being omitted. The difference in the names in Genesis and in this chapter is caused chiefly by different vowels attached to the same consonants, as in modern times Jane becomes Jennie.(2.) A fair analysis of this census makes the total number of the nine and a half tribes who passed over the Jordan under Joshua to have been about two millions. There may have been even more. These must find their homes west of the Jordan, and this, it is argued, was impossible in a country so small as Palestine proper. Here again the main facts cannot be denied. Palestine is a small country — the average breadth not over 50 and the length 150 miles. This gives 7,500 square miles, 500 of which must be deducted for those parts of the seacoast held by Philistines, Phoenicians, and other nations. It must further be admitted that much of the country on the south and west side of the Dead Sea must always have been comparatively sterile. Could 7,000 square miles of such a country sustain 2,000,000 of people? Yes, for it would require only 285 to a square mile, a density of population which has been far exceeded in modern times. Belgium has about 330, North Holland 455, and South Holland 465. It must also be remembered that the mode of living in ancient times was much more simple than now. THE SECOND CENSUS, Numbers 26:1-51. 1. After the plague — This had swept away the last of the generation doomed to death before entering Canaan. Comp. Numbers 26:64-65, and Numbers 14:32-34. Moses… Eleazar — Moses and Aaron were in superintendence of the first census board. Numbers 1:3, note. In this census there was probably a board of assistant enumerators as in the first, (Numbers 1:4-15,) but they are not mentioned. 2. Take the sum of all the congregation — This census subserved several purposes. (1.) It showed that the entire generation of those who rejected Jehovah at Kadesh-barnea had perished according to the divine threatening. (2.) Their number having diminished instead of having doubled in nearly four decades, as the population of a young and prosperous nation should have done, shows the severity of Israel’s lot while under the ban of Jehovah. (3.) The exact number of each tribe, of its divisions and subdivisions down to the families, was necessary for a just allotment of the land. (1.) The genealogical tables, which may have been lost during the wanderings and mishaps in the wilderness, were now restored. Twenty years old — Numbers 1:3, note. Fathers’ house — Numbers 1:2, note. 3. Plains of Moab — Numbers 22:1, note. Jordan — Joshua 1:2, note and cut. Jericho — Joshua 2:1, note. 4. As the Lord commanded — Numbers 1:1-2; 2 Samuel 24, notes. 5-9. Reuben, the eldest son — By Leah. Genesis 29:32. The enumeration of the grandsons of Jacob in this chapter is important, since these are the basis of the tribal divisions, just as the tribes sprang from his sons. Hanoch, dedicated, is, in Hebrew, the same as Enoch, a name belonging to two other persons. There is no good reason for this twofold orthography. Nothing more is known of this Enoch. Pallu, eminent, spelled Phallu in Genesis 46:9, is identified by Josephus with Peleth in Numbers 16:1. See note. Of Hezron and Carmi nothing is known.The families of the Reubenites tally with Genesis 46:9; Exodus 6:14, and 1 Chronicles 5:3. In Numbers 26:8 the word “sons” occurs where only one is mentioned, because the writer had in mind the grandsons named in Numbers 26:9. Nemuel — Day of God — The record is interrupted expressly to admit a statement respecting his younger brothers, Dathan and Abiram — See Numbers 16:1-33, notes. 10. Together with Korah — The Samaritan text does not intimate that Korah was swallowed up, but that he was burned. See Numbers 16:25, note; Psalms 106:17. This view is sustained by Graves, Boothroyd, Bush, Geddes, Hervey, and Josephus. But Ewald, Keil, Kurtz, and Knobel, think that Korah was engulfed. They argue that he left the two hundred and fifty burning incense at the tabernacle and followed Moses, with the purpose of strengthening Dathan and Abiram in their contumacy; and, standing with them by their tents, was swallowed up. It is clear that he was not in his own tent, which must have been at some little distance, and seems not to have been destroyed. Became a sign — A warning. 11. The children… died not — Numbers 16:27, note. 12. Nemuel is called Jemuel in Genesis 46:10, which Gesenius decides to be the correct form, of which Nemuel is a corruption. 13. Zerah is the same as Zohar. Genesis 46:10. 14. Twenty and two thousand — A decrease of thirty-seven thousand one hundred must be ascribed to some remarkable cause. Probably the bad example of Prince Zimri (Numbers 25:6; Numbers 25:14) had led many Simeonites into that licentiousness which was punished by the plague and by the slow wasting of venereal diseases. 15. Zephon — Ziphion, in Genesis 46:16. 16. Ozni is evidently a corruption of Ezbon (Genesis 46:16) by the accidental omission of beth in the first place, and the subsequent addition of a vowel at the end of the word. 17. Arod — Arodi, in Genesis 46:16; Genesis 46:19-22. The sons of Judah and their families agree with Genesis 46:12; Genesis 38:6-30, and 1 Chronicles 2:3-5. 23. Pua, in 1 Chronicles 7:1 is Puah, and in Genesis 46:13 it is Phuvah. The Hebrew consonants are the same but differently vocalized. 24. Jashub is written Job in Genesis 46:13, which is the Arabic of Jashub, both signifying, to return. 28. The sons of Joseph — Manasseh and Ephraim, because of their adoption by Jacob as his own sons, (Genesis 48,) were raised to the dignity of tribe founders. Numbers 1:10, note. 29. The sons of Manasseh — This genealogy harmonizes fully with Numbers 27:1; Numbers 36:1, and Joshua 17:1-6, except that the contracted form of Jeezer (Numbers 26:30) is fully written Abiezer by Joshua. 33. The names of the daughters of Zelophehad, who had no sons, are recorded preparatory to the new legislation respecting the inheritance of brotherless daughters. Chaps. 27 and 36. 35. The sons of Ephraim founded three families, and a grandson founded one. 38. The sons of Benjamin established five families, and the grandsons established two. Ahiram is abbreviated to Ehi in Genesis 46:21. 39. Shupham is Muppim and Hupham is Huphim in Genesis 46:21, see note. 42. Shuham is Hushim in Genesis 46:23. 44-47. The children of Asher — This passage agrees with Genesis 46:17 and 1 Chronicles 7:30, except that Ishua, not being a founder, is dropped. 48-50. The sons of Naphtali — This record corresponds with Genesis and 1 Chronicles. 51. These were the numbered — The results of the two enumerations are tabulated by tribes and in their totals in chap. Numbers 1:21, note. The decrease was caused in part by the judgments of Jehovah sweeping off thousands at a stroke, (Numbers 11:1-3; Numbers 11:33-35; Numbers 16:31-35; Numbers 16:49; Numbers 25:9,) and partly by hardships endured while under the sentence of exclusion from Canaan. Numbers 14:32-33.Reuben2,770 decrease.Simeon37,100 decrease.Gad5,150 decrease.Judah1,900 increase.Issachar9,900 increase.Zebulun3,100 increase.Manasseh20,500 increase.Ephraim8,000 decrease.Benjamin10,200 increase.Dan1,700 increase.Asher11,900 increase.Naphtali8,000 decrease.Total decrease61,020Total increase59,200Decrease on the whole1,820 GENERAL FOR THE OF CANAAN, Numbers 26:51-56. 53, 54. According to the number of names — The first principle upon which the tribal allotment must proceed is, that the portion of the tribes must accord with the census returns, the larger tribes receiving the larger shares and the smaller tribes the smaller portions. 55, 56. The land shall be divided by lot — The principle laid down by Jehovah is, that the location of each tribe must be determined by lot. Since there was a difference in the quality of the land, some being richer and some poorer, to avoid all occasion for complaint in this matter the lot was resorted to as the fairest method of procedure. For the manner of the lot, see Joshua 13:6, note. The result of the lot was regarded, not only by the Hebrews, (Proverbs 16:33; Proverbs 18:18,) but also by nearly all other nations, as an indication of the divine will. The Greeks and Romans resorted to the lot in the division of conquered lands. Lands are still occasionally divided in this manner. 57. The Levites — For their character, see Numbers 1:49, note. For their service, see Numbers 3:14-39; Numbers 7:3-9, notes. The Gershonites — Numbers 4:21-28, note. The Kohathites — Numbers 4:4-20, notes. The Merarites — Numbers 3:35-37; Numbers 4:29-33, notes. 59. Jochebed — Fully discussed in Exodus 6:20, note. Whom… bare to Levi — There is an omission of the subject in the Hebrew. The implication is, that Levi’s lawful wife was not the mother of Jochebed. “It cannot be Levi’s wife, as Jarshi, Aben Ezra, and others suppose; for Jochebed, the mother of Moses, was not a daughter of Levi in the strict sense of the word, but only a descendant who lived about three hundred years after Levi; just as Amram, her husband, was not actually the son of the Amram mentioned Exodus 6:18, but a later descendant.” — Keil. Miriam — Probably the sister who watched the ark of bulrushes amid the flags of the Nile. Exodus 2:4. 61. Strange fire — Leviticus 10:1, note. 62. Twenty and three thousand — A gain of only seven hundred and twenty-seven since the Sinaitic census. The tribe of Levi was not numbered among the children of Israel, or enrolled in the general census, for two reasons — it was made on a different basis, from a month old and upward, and it had no reference to the conquest and division of Canaan, in which Levi had no tribal allotment. THE OF ISRAEL’S PENAL FROM CANAAN NOTED, Numbers 26:63-65. 64, 65. There was not a man… whom Moses… numbered — That only two out of 603,550 should be alive at the end of only thirty-nine years is unnatural, and that these should be the very two expressly designated beforehand is plainly supernatural. Chap. xiv, notes. No nation was ever better prepared for aggression and conquest. All imbecility and senility had been sifted out; only vigour and enthusiasm was left in the nation, which had but two men above sixty years and an army of 601,730 soldiers between twenty and sixty. This chapter comprises a supplementary statute respecting the inheritance of brotherless daughters, suggested by the case of Zelophehad’s daughters; also the selection of Joshua as a successor to Moses in answer to the request of the latter when notified of his death before Israel should cross the Jordan. 1, 2. The five daughters of Zelophehad, discovering the defect in the order for the division of Canaan given in the last chapter, by which they were disinherited, sons only being named, (see Genesis 31:14,) confident in the justice of their claim, with commendable enterprise determined to appeal to the highest human tribunal. Their appearance at the door of the tabernacle, before the supreme court of their nation, pleading the rights of their sex, presents a scene worthy the brush of the historical painter. It is the first woman’s rights convention on record. Their success justifies the efforts of their successors in modern times to secure a removal of all disabilities which are oppressive to their sex, and illustrates the nobility of the law-making sex, who have but to be clearly shown the injustice of any of their statutes in order to be moved to a rectification of the wrong. 3. Not in the company… of Korah — This part of their plea implies that the treason of Korah attainted the blood of the conspirators, and cut off their children from heirship. Died in his own sin — As other men died in the wilderness, in no special sin nor stroke of judgment, implicating and ruining others with himself. 4. The name of our father — Their father having died without male issue, and there being at that time no provision whereby female children could perpetuate his name, nor his name and property could be transmitted to the nearest male descendant, his name, with its family rights, would become blotted out. Give unto us… a possession — This was to be transmitted to a son bearing the name of his mother’s father. 5. Moses brought their cause before the Lord — This shows the sense of equity which inhered in Moses, and his superiority to the prejudices of his age and nation. In this particular he foreshows the Prophet like unto him, Jesus Christ, who treated woman with the utmost respect. John 4:6, note. This act of Moses also beautifully demonstrates that distrust of his own moral judgments which every good man feels in the presence of such an infallible authority as the word of God. 7. Speak right — The dictates of an unperverted conscience are always in harmony with the will of Jehovah. This case illustrates the importance of the advocacy of one’s rights until they are recognised. 8-11. A statute of judgment — A statute or law, determining order in the succession of heirs to landed estates where there were no sons; namely, daughters, father’s brothers, paternal uncles, next of kin on the father’s side. The heirship of the daughters was on the condition that they did not marry out of their own tribe, (Numbers 36:6-12;) otherwise the patrimony was forfeited. The seed of each class “to the world’s end” inherited to the exclusion of all others. According to Hebrew usage the widow was supported by the heirs till a dowry was granted her in the judgment hall. The daughters commonly received at marriage a tenth of the deceased father’s goods or personal estate, each a tenth of what remained, thus: 1/10, 9/100, 81/1000. The sons inherited the remainder. MOSES OF HIS DEATH, Numbers 27:12-14. 12. Abarim literally signifies the farther parts, or possibly the fords or passages, as the word is translated Jeremiah 22:20. It is a range of high lands on the east of the Jordan in Moab, facing Jericho, and forming the eastern wall of the Jordan valley. Its most prominent out-jutting or swell is Mount Nebo, head of the Pisgah. See the land — Moses earnestly begged to be permitted to enter into Canaan, but the word of Jehovah excluding both Aaron and Moses (Numbers 20:12) could not be broken. He received this decisive answer, “Let it suffice thee; speak no more unto me of this matter.” Deuteronomy 3:26. 13. Thou also shalt be gathered unto thy people — The people of Moses were not the living generation, but the tenants of the grave. This announcement was made, “that he might go forward to his death with the fullest consciousness, and might set his house in order; that is to say, might finish as much as he could while still alive, and provide as much as possible what would make up after his death for the absence of his own person, upon which the whole house of Israel was now so dependent.” — Baumgarten. For the account of his death on the same summit, see Deuteronomy 32:48-52; Deuteronomy 34:1-8. 14. For ye rebelled — In Numbers 20:12 (see note) the charge against Moses and Aaron is, “Ye believed me not.” The passages are in perfect harmony, for unbelief is the root of all disobedience. See απειθεια, translated by unbelief in Romans 11:30; Romans 11:32; Hebrews 4:6; Hebrews 4:11; and by disobedience in Ephesians 2:2; Ephesians 5:6; Colossians 3:6. Desert of Zin… Kadesh — Numbers 20:1, note. JOSHUA AS THE OF MOSES, Numbers 27:15-23. 16. The spirits of all flesh — The distinction between mind and matter is here clearly taught by Moses. In answer to the objection that the Hebrew word ruach signifies only breath, we quote the following from Sir W. Hamilton: “The term soul, (and what I say of the term soul is true of the term spirit,) though in this country less employed than the term mind, may be regarded as another synonyme for the unknown basis of the mental phenomena. Like nearly all words significant of the internal world, there is here a metaphor borrowed from the external; and this is the case not merely in one, but, as far as we can trace the analogy, in all languages. You are aware that ψυχη, the Greek term for soul, comes from ψυχω, I breathe or blow, as πνευμα, in Greek, and spiritus, in Latin, from verbs of the same signification. In like manner, anima and animus are words which, though in Latin they have lost their primary signification, and are only known in their secondary or metaphorical sense, yet in their original physical meaning are preserved in the Greek ανεμος, wind or air. The English soul, and the German seele, come from a Gothic root saivala, which signifies to storm. Ghost, the old English word for spirit in general, and so used in our English version of the Scriptures, is the same as the German geist, and is derived from gas or gescht, which signifies air. In like manner the two words in Hebrew for soul or spirit, nephesh and ruach, are derivatives of a root which means to breathe; and in Sanscrit the word atma (analogous to the Greek ατμος, vapor or air) signifies both mind and wind or air.” Jehovah is here styled the God of all human spirits, to intimate his perfect acquaintance with the mental, moral, and spiritual characteristics of all men, and hence his ability to select the man who should succeed to the leadership of Israel, soon to be made vacant by the death of Moses. 17. Go out… go in — This describes conduct in every-day life. Joshua 14:11, note. Lead… out,… bring… in — Superintend the affairs of the nation. The imagery of the shepherd’s life is in the mind of Moses. John 10:1-16, notes. 18. Joshua — Numbers 11:28, note. In whom is the spirit — Not mere “insight and wisdom,” (Knobel,) but the endowment of the divine Spirit requisite for the high office to which he was called. The difference between the operations of the Holy Spirit on the human soul before and after the day of Pentecost is a question of vital interest. (1.) In the Old Testament the agency of the Spirit in the outward world is recognised more fully than in the New Testament. Genesis 1:2; Genesis 2:7; Job 27:3; Job 33:4. (2.) The fulness and abiding of the Spirit in the soul of the believer, sanctifying, assuring, and adorning it with the constellation of Christian graces, is peculiar to the New Testament, especially after the Pentecostal effusion. In this sense Dean Alford insists that the office and work of the Paraclete is TOTALLY from his operations under the Old Testament dispensation, which were outward rather than inward: such as bestowing skill upon Bezaleel, (Exodus 31:3,) strength upon Samson, (Judges 14:6,) and prophecy and kingcraft upon Saul, (1 Samuel 10:6,) and, in general, intellectual and physical excellencies rather than gracious dispositions and spiritual perceptions and joys. Comp. Deuteronomy 34:9; Daniel 6:3; and Romans 5:5; Romans 14:17; Galatians 5:22. Lay thine hand upon him — The imposition of hands is a natural form by which benediction has been expressed in all ages and nations. It is an act of a superior in age or office toward an inferior, and by its very form it appears to bestow some good gift, or to manifest a desire for its bestowal, (Genesis 48:14,) or to cure some disease. 2 Kings 5:11; Matthew 19:13. For its sacrificial meaning see Leviticus 1:4, note. 19. Eleazar the priest — The high priest. In the Pentateuch the definite article the sufficiently designated the high priest, except in Numbers 35:25, and Leviticus 21:10, where the adjective gadhol, great, is used. Give him a charge — Literally, command or instruct him in regard to this high office in the sight of the congregation. 20, 21. Put some… honour upon him — “The eminence and authority of Moses were not to be entirely transferred to Joshua, for they were bound up with his own person alone, (Numbers 12:6-8,) but only so much of it as he needed for the discharge of the duties of his office. Joshua was to be neither the lawgiver nor the absolute governor of Israel, but to be placed under the judgment of Urim with which Eleazar was intrusted so far as the supreme decision of the affairs of Israel was concerned.” — Keil and Delitzsch. Who shall ask — Eleazar shall ask God for Joshua. But the Septuagint reads “and they shall ask him,” that is, Joshua and the princes shall ask Eleazar, “the judgment of manifestations.” Of Urim — Abridged from Urim and Thummim. See Leviticus 8:8, and Joshua 1:1, notes. At his word — Grammatically, either the Lord’s or Eleazar’s; probably the latter, by virtue of the oracle placed in his keeping. Ordinarily, the priest’s mouth and Jehovah’s. See 1 Samuel 23:9-12. It is a rule among Hebrew doctors not to ask counsel by the priest who speaketh not by the Holy Spirit and the divine majesty residing in him. 22. All the congregation — The assembled heads of the people or college of elders, in distinction from “all the children of Israel.” THE LAWS OF THE DAILY WORSHIP AND THE ANNUAL FEASTS AND . CHAPS. 28, 29.Israel was soon to enter the promised land and to have a stationary tabernacle, and for the first time ample facilities for the daily and festal offerings in perfect conformity to the statutes. “It was very fitting that this law should be issued a short time before the advance into Canaan; for it was there first that the Israelites were in a position to carry out the sacrificial worship in its full extent, and to observe all the sacrificial and festal laws.” — Knobel. In addition to a conspectus, or condensed view of the national sacrifices, the fact is here brought out that the daily sacrifice was not to be omitted when the general and special sacrifices occurred, but the latter were to accompany the former, and rest upon them as their basis. Thus daily worship is especially honoured, being made fundamental to all extraordinary acts of religious service. “In the daily burnt offering the congregation of Israel was to sanctify its life, body, soul, and spirit to the Lord its God; and on the Lord’s feast days it was to give expression to this sanctification in an intensified form.” — Keil and Delitzsch. All the feasts formed a series of concentric circles, of which the sabbath was the centre. From this point, proceeding outward, we find the feast of weeks, months, years, and periods of years arranged according to the number seven. The yearly feasts were seven, two of which lasted seven days. The days of sabbatical rest and holy meeting in all the feasts were seven, the symbol of perfection. Leviticus 4:6, note. BY JEHOVAH, Numbers 28:1-2. 2. My offering — Korban. Leviticus 1:2, note. My bread — Leviticus 3:11, note. By fire… sweet savour — Leviticus 1:9, note. Due season — The festal times of Jehovah, (Leviticus 23:2,) appointed by him as days or times which were to be sanctified to his service, include the sabbath, new moon, the yearly feasts, and the daily sacrifices. 3. Without spot — Perfect and unblemished. This did not include spots or various colours in the wool or skin. The Mishna describes fifty blemishes: five in the ear, three in the eyelid, eight in the eye, three in the nose, six in the mouth, twelve in the genitals, six in the feet, four in any place of the body — as scabs and wens — and three besides over all the body — as trembling with old age, sickness, or foul with excrements. It was unlawful to offer a lamb less than eight days old, a hybrid, a monstrosity, if it had killed a man, or were the price of a dog or a harlot, or had been dedicated to idolatry, or was an hour over a year old when the law required it to be of the first year. Day by day — The daily burnt offering was a perpetually repeated demonstration of the duty of consecrating body, soul, and spirit to God. It was a reiterated object-lesson, teaching the human side of entire sanctification, entire self-surrender to Jehovah. Leviticus 1:3, note. A continual burnt offering — That the whole daily life of Israel might be consecrated unto the Lord it was to be offered every morning and evening, for all future time, at the door of the tabernacle, where Jehovah met his people and communed with them. The daily sacrifice ceased at the destruction of Jerusalem. It will not be renewed until the Jews regain possession of Mount Moriah, the last place chosen by the Lord for offering sacrifices. Leviticus 17:2-5, notes; comp. Deuteronomy 12:11-14, and 1 Kings 8:29. 5. A tenth part of an ephah — Leviticus 23:13, note. Flour — Leviticus 2:1, note. A hin — Leviticus 23:13. Beaten oil — The olive berries were beaten in a mortar. The best oil was thus made in November or December. When the berry was softer it yielded, by pressing, a larger quantity of inferior oil. 7. The drink offering — Leviticus 23:13, note. In the holy place — Not in the priests’ apartment, the so called holy place, but, as Josephus says, “about the altar.” Strong wine — Hebrew, shecar, does not here mean intoxicating drink, but strong drink in distinction from water. Leviticus 10:9, note. THE SABBATH , Numbers 28:9-10. 9. Sabbath day — Greek, in the plural, the day of sabbaths. Thus the New Testament, Luke 4:16 : Acts 13:14; Acts 16:13. Two lambs — In addition to the regular daily sacrifice. The Sabbath was instituted in memory of the creation, (Exodus 20:11,) of the exode from Egypt, (Deuteronomy 5:15,) as a sign of Israel’s consecration to the Lord, (Ezekiel 20:12,) and as an emblem of soul-rest in Christ here, and of heavenly rest hereafter. Hebrews 4:3; Hebrews 4:9. Ezekiel, predicting that service under the Gospel, glad and free in the fulness of the Spirit, says that in the sabbath day the prince shall offer six perfect lambs. Ezekiel 46:4-5. Tenth deals — Leviticus xxiii, 13, note. Meat offering — Leviticus 2, notes. LAW OF AT THE NEW MOONS, Numbers 28:11-15. 11. Beginnings of… months — The months began with the new moon at the signal of the silver trumpet in the sanctuary. Numbers 10:10, note; 2 Chronicles 2:4. Then Israel gathered to the prophets, or other teachers, to hear the word of God, (2 Kings 4:23,) and kept a religious feast, abstaining from business. 1 Samuel 20:5-6; Amos 8:5. This was “a shadow of Christ.” Colossians 2:16-17. This accords with Isaiah 66:23. The Hebrews say, “As the beginning of the months are sanctified and renewed in this world, so shall Israel be sanctified and renewed in time to come.” Two young bullocks — A more costly sacrifice than that on the sabbath. Leviticus iv, Concluding Note, (4.) It was an additional offering to the daily sacrifice. All the animals in this verse were for a burnt offering. 12. Mingled with oil — Leviticus 2:1, note; for the amount see Numbers 28:5, note. 13. A several tenth deal — A tenth of an ephah for each lamb. 14. A hin of wine — Leviticus 23:13, note. 15. A sin offering — For an atonement for them, Numbers 28:22. See Leviticus iv, notes. The Hebrews say that this sin-offering was eaten. Leviticus 4:26; Leviticus 4:30. LAW OF AT THE , Numbers 28:16-25. 16. The first month — The passover month, answering in part to our March. Leviticus 23:5, note. 17. The feast — Of unleavened cakes, (Leviticus 23:6, note,) prefiguring sincerity and truth, as the passover lamb typified Christ. 1 Corinthians 5:7-8; John 1:29, note. 18. A holy convocation — Leviticus 23:2. No… servile work — Leviticus 23:7, note. 19-21. Ye shall offer — The same sacrifices, meat and drink offerings, as were required at the new moons. Ezekiel (Ezekiel 45:22-24) predicts a change in these. 22. A sin offering — The rabbins say that it was eaten on the second day of the passover, the sixteenth of Nisan. 23. Beside the burnt offering — The daily sacrifice, Numbers 28:3, note. In addition there was a lamb for a burnt offering accompanied by the wave sheaf. Leviticus 23:12, note. 25. The seventh day — Leviticus 23:8, note. It is called in Exodus 13:6, a feast to Jehovah. AT THE FEAST OF , Numbers 28:26-31. 26. Firstfruits — Called the feast of harvest, Exodus 23:16; of weeks, Exodus 34:22; and day of Pentecost, Acts 2:1. See Leviticus 23:15-21, notes. A new meat offering — New in respect to the former offered at the passover. Leviticus 23:16, note. After your weeks — Fifty days after the passover. 27-31. Two… bullocks — These. the ram, and seven lambs were in addition to the one bullock, two rams, and seven lambs offered with the firstfruits, (Leviticus 23:18, note,) and besides the daily sacrifice or continual burnt offering. The parenthesis in Numbers 28:31 seems to apply to the meat offering, which was to be without blemish, or perfect. Drink offerings — That is, “strong wine, (Numbers 28:7,) not dead, sour, mixed with dregs or lees, or otherwise corrupted.” — Ainsworth. OF THE FEAST .The subject being the same in this chapter as in the preceding one, there is no reason for its separation from the last chapter. The offerings described are those pertaining to the feast of trumpets, the day of atonement, and the feast of tabernacles. NOTES. (1.) “We notice the connexion of the three great feasts — the passover, the feast of weeks, and that of tabernacles — agriculturally (and, in that respect, socially) as those at the beginning of the barley harvest, of the wheat harvest, and at the completion of all — marking, at the same time, that the agricultural character of all the great festivals points to a primitive condition of the nation very different from the complicated relations of later times. The same connexion appears from the historical point of view; the passover pointing to the exodus, the feast of weeks to the legislation at Sinai, and the feast of tabernacles to the wanderings and the rest of Israel. Lastly, typically: The passover had its reality in the death of our Lord; the feast of weeks in Pentecost; and that of tabernacles in the final ingathering of all nations — the great harvest feast of the Church. In truth, the feast of tabernacles is the only unfulfilled type of the Old Testament, although each missionary festival may be described as a commemoration of it.” — Edersheim.(2.) From an inspection of these two chapters it will be found that the number of animal victims offered by Israel, aside from countless multitudes of individual offerings, was as follows: Lambs, 1,101; bullocks, 132; rams, 72; kids, 21; goats, 15; total, 1,341. We have no data by which to estimate the number of private sacrifices. When Cestius, the Roman general, at one of the passover feasts, asked the priests how many persons had come to Jerusalem at their annual festivals, they multiplied the number of paschal lambs by ten, and replied 2,565,000. Hence there were 256,500 paschal lambs. THE AT THE FEAST OF , Numbers 29:1-6. 1-6. Seventh month — Ethanim, (1 Kings 8:2,) Tisri — our September. It was the going out or revolution, the end and beginning of the civil and jubilee year. Exodus 23:16; Exodus 34:22; Leviticus 25:9-10, notes. But to signalize the exode, Abib or March was reckoned the first month of the ecclesiastical or ritual year, and Tisri became the seventh month of the same calendar. The feasts were reckoned according to this new calendar. Exodus 12:2; Leviticus 23:24, notes. Blowing the trumpets — For their form and the design of the signal see Leviticus 23:23-25, notes. Three sets of offerings were made on this day: (1) the daily or continual; (2) the ordinary monthly; and (3) the special seventh month sacrifices, making in all twenty-three victims; and, if this day was the sabbath, two lambs were added. Leviticus 23:25, note; Numbers 28:9-10. Their manner — Prescribed order. See Introduction to Leviticus, (Numbers 29:5.) ON THE DAY OF , Numbers 29:7-11. 7-11. On this day the sacrifices were the same as on the day of new moon of the seventh month, in addition to the sin offering peculiar to the yom kippur, the day of atonement, which is minutely described in Leviticus 16 and Leviticus 23:26-32, notes. This atonement was a lively figure of reconciliation to God by the death of Christ. Ye shall afflict your souls — This betokens repentance and humiliation for sins, and prefigures our fellowship in the afflictions of Christ. Romans 6:3-4; Romans 6:6. THE FEAST OF — , Numbers 29:12-40.The cycle of Jewish feasts culminated in this, the grandest and most joyful of all. While the number of lambs and rams was double the number offered at the passover and feast of Pentecost, the number of oxen was fivefold; for, instead of fourteen, there were seventy offered during the week, so distributed that there were thirteen offered on the first day, twelve on the second, and so on, till there were only seven, the sacred number, on the seventh day. This multiplication of sacrifices was adapted to the rich harvest of splendid and costly fruits which they had just gathered: it constituted a suitable expression of the nation’s gratitude to Jehovah, the bountiful Giver. The burnt offerings, symbols of the people’s blessedness, all rested on the basis of the sin offering, prefiguring that all acceptable praise must rest upon the great sin offering, Jesus Christ. Ephesians 5:20; Hebrews 13:5. 35. The eighth day — This in later times was called the great day of the feast, (John 7:37,) but it belonged to it only as the sabbath rest and holy meeting of the seventh day were transferred to it. In point of sacrifice it was like the first and the tenth day of the seventh month. Leviticus 23:36, note. In Leviticus 23:36, a Hebrew word of doubtful meaning is added, which in the margin of the Revision is rendered “a closing festival,” inasmuch as it closed not only that particular feast, but the whole series for the year. The joy attending the celebration of this feast is indicated in Psalms 42:4, and Isaiah 30:29. It was the occasion of prophetic addresses also; Haggai 2:1, and Isaiah 29 and Isaiah 32:9, to the end. The most significant of all allusions to this feast is that in Isaiah 12:3, which points to the typical meaning of the daily ceremony of pouring on the altar water drawn from the pool of Siloam. This custom is enforced by our Lord in John 7:37-39. For the great future feast of tabernacles see Revelation 7:9. 39. Beside your vows — The sacrifices in this chapter and the last were set feasts for the entire nation, and were exclusive of the countless individual and family offerings. For burnt offerings and peace offerings vowed, see Numbers 15:3; Numbers 15:8; Leviticus 22:18; Leviticus 22:21, notes. Numbers 29:40 shows that this whole system of sacrifices rests on the basis of divine authority. THE OF VOWS.The objects of vows, the rules respecting them, and the mode of their discharge have already been stated in Leviticus 27. This chapter specializes their force and renunciations. Since vows chiefly relate to sacrifices they are in place when they are associated with the general rules of sacrifice. 1. Heads of the tribes — Directions concerning vows were addressed, not to individuals but to the heads of the tribes, because family rights were involved as well as the interests of the individual. In the last two chapters were laws for required duties, but in this are statutes concerning voluntary acts which individuals, having freely vowed, were bound to perform. The purpose of these statutes was to prevent the making of rash vows, to annul such as were improper, and to sanction the performance of such as were advisedly made. THE OF VOWS, Numbers 30:1-2. 2. A vow is a religions promise unto the Lord. For the different kinds see Leviticus 27, introductory note. Alms promised to the poor were also, by the interpretation of the rabbins, comprehended under vows, on the principle that the poor stand in place of the Lord. Proverbs 19:17; Matthew 25:40; Matthew 26:11. To bind his soul with a bond — Literally, bind his soul to abstain, that is, not to do a thing. The Nazarite’s vow is indicated by another word — neder. Numbers 6:2, note. In what the abstaining consisted is not explained, because it was well understood from traditional customs; in all probability it chiefly consisted in refraining from food and other lawful things. Acts 23:12. He shall not break his word — Profane his word. Slackness or needless delay was also prohibited. Deuteronomy 23:21. The time and place of paying vowed sacrifices was at the great feasts, before the Lord at the door of the tabernacle. Leviticus 1:3; Deuteronomy 12:5-7; Deuteronomy 16:16-17. Impossible vows are to be repented of, and wicked vows are to be broken. Acts xxiii, 21. THE MAID’S VOW, Numbers 30:3-5. 3. If a woman vow — Both Judaism and Christianity recognise the religious nature and rights of woman, in marked contrast to the denial of those rights by paganism. Even girls in their minority are here recognised as capable of assuming religious obligations. In her youth — Not in her childhood. The Hebrew canons thus define youth: “A young man, the son of twelve years and one day, and a young woman, the daughter of eleven years and one day, who vow either vows of abstinence or of consecration, they examine and question. If they know to whose name they have vowed, then their vows are established; but if they know not, then there is nothing in their vows or words.” This examination they are subject to during one year; afterward their vows are binding without examination, except that the daughter’s may be annulled by the father in accordance with the law. 4. Her father… hold his peace — Keep silent and interpose no objection. The principle involved is, that the father and the daughter are one in responsibility, and the undisclaimed vow of the daughter becomes positively obligatory upon the daughter, and permissively obligatory upon the father. The absence of a similar law respecting the son in his minority, together with the following statute placing the wife’s vow under the arbitration of her husband, marks an imperfect stage of religious freedom which culminated in the perfect emancipation of woman by Christ. Galatians 3:28. 6. If she had at all a husband — The words “at all” are a poor translation of the Hebrew idiom for becoming a wife by betrothal while still in her father’s house for ten months or a year longer. During this period the control of her vows is no longer in her father’s power, but in her husband’s, and her unfaithfulness in this pre-nuptial period was, like adultery, punishable with death. Whether the vow was made before or after the betrothal it was under the control of her husband, and it might be dis-allowed by him as soon as he heard of it, either before or after marriage. Yet the Hebrew doctors say that the period of betrothal is under the joint control of the father and the affianced husband. THE VOW OF THE WIDOW AND OF THE WIFE, Numbers 30:9.Such a vow must be paid, because both the widow and the divorced wife are free from the law of the husband and the father also. According to the rabbins, marriage to a second husband before the vow is performed has no effect upon the vow. It is not in his power to make it void. THE VOW OF THE WIFE, Numbers 30:10-16.In this case the silence of the husband cognizant of the vow gives consent, but his immediate protest annuls the obligation. 13. To afflict the soul — This was usually done by fasting. Leviticus 16:29, note. The Jewish teachers infer from this verse, that although the father may annul all the vows of his daughter, yet the husband only has authority over his wife’s vow to afflict her soul.14. From day to day — His power to make void his wife’s vow expired after the day that he heard it. Numbers 30:8.15. He shall bear her iniquity — The punishment for the broken vow of his wife. A sin offering must be presented by him to expiate her sin.Leviticus 5:4-13, notes. If this is omitted he must bear the penalty.Leviticus 5:1, note. “From which we learn,” says Jarchi, “that he who is the cause of offence unto his neighbour shall come in his stead unto all punishments.” THE OF EASTERN .The sentence of Midian, pronounced in Numbers 25:17, and suspended during the census requisite for the more perfect military organization of Israel, is now to be rigorously executed. This war, short, sharp, and decisive, was proclaimed by Moses as his last administrative act before his rehearsal of the law and his death as recorded in the Book of Deuteronomy. The war resulted in the conquest of the promised land east of the Jordan. MIDIAN AND BALAAM SLAIN, Numbers 31:1-12. 2. Avenge the children of Israel — This is stronger than an ordinary declaration of war. It is the execution of the righteous sentence of Jehovah. Midian had deliberately plotted the moral and national ruin of Israel, clearly demonstrated to be the people of God by the favours shown them. The means employed by the Midianites to compass the downfall of Israel reveals a moral obliquity so marked and contagious as to call for the seven punitive measures ordered. Gathered unto thy people — Numbers 27:13, note. 3. Arm some of yourselves — The strong faith of Moses that Jehovah would signally interpose in behalf of Israel is seen in the order to call out but one fiftieth of the army, though Midian, judging from the five kings slain, and the greatness of the spoils, was a mighty foe. Avenge the Lord — It was pre-eminently Jehovah’s war in vindication of his own honour, for he who touches his people touches the apple of his eye. 5-7. Twelve thousand — The conscription of so small a number against the hosts of Midian; the appointment, as commander, of Phinehas, who had recently so greatly signalized himself by his zeal against the sin to which Midian had decoyed Israel; the holy instruments, the trumpets, and other furniture of the tabernacle borne with the army — all indicate that the arm of Jehovah is to be made bare in victory; and the indication is strikingly confirmed by the miraculous preservation from death of every Israelite sent to the war. The trumpets — These were for the double purpose of giving an alarm blast and of a memorial or pledge that Israel should be remembered by Jehovah in the day of battle. Numbers 10:9, note. And they warred — There is no record of the decisive battles and brave deeds of this campaign; only the results are noted. Since Jehovah signally fought on this occasion, it is fitting that little or no mention should be made of his humble human allies. Slew all the males — The adults were slain on the field of battle and in the sacking of cities, since it was a war of vengeance. 8. Slew the kings of Midian — “Our translators have not exhibited the distinction between the two Hebrew words here employed. Render thus: And the kings of Midian they put to death, besides those that fell in battle; namely, etc. From which it would seem that besides these five, put to death after battle, there were other Midianitish kings who perished fighting; and also that Balaam (chap. xxii-xxiv, notes) did not fall in battle, but was judicially executed.” — Canon Cook. Five kings — Vassals of Sihon, the Amorite. Joshua 13:21, note. These, together with Balaam, were reserved for a more formal execution because they were instigators (Numbers 31:16) of the wicked plot to draw Israel into the pollution of idolatry and whoredom. 10. Cities wherein they dwelt — Literally, towns in their dwellings. These were not built by the Midianites a nomad race, but probably by the Moabites who had been dispossessed by the Amorites under Sihon. This country was allotted to Reuben. Joshua 13:15-23. Goodly castles — Not modern castles, but “encampments,” (R.V.,) rude dwellings made of stone walls surmounted by a canvass or skin covering. These, arranged in a circle, constituted a pastoral hamlet such as are found today among the Arabs and in Algeria. 11. Prey… of men — Human beings, women and children, prisoners of war. 12. The plains of Moab — Numbers 22:1, note. OF THE , Numbers 31:13-18. 13. Went forth to meet them — As Melchizedek, king and priest, met Abram after the slaughter of the kings, (Genesis 14:18,) to bless the victor and receive tithes. Moreover, the law required the cleansing of the soldiers after a battle before entering the holy camp of Israel. Numbers 5:2-3; Numbers 19:11-18, notes. 14. Moses was wroth — The meekest man on earth was, (Numbers 12:3, note,) under personal abuse, often angry in the interest of justice. The more Godlike a man is, the more capable he is of indignation against sin. Plato compares the man who is not angry against injustice to one who has a withered muscle. Mark 3:5, note. 15. All the women — In the gradation of guilt Balaam, Balak, and the princes were first as contrivers of the nefarious scheme to draw Israel into crime, and the women of Midian were second as the agents in its execution. Hence the indignant surprise of Moses that the latter had been spared when punishment for the past and security for the future demanded their death. 16. Matter of Peor — See Numbers 25:3; Numbers 25:18, notes. 17. The little ones — The object of the command to kill every male was to exterminate the whole nation, the cup of whose iniquity was full. For the righteousness of the mode see Joshua 6:21, note. Every woman who might possibly have been engaged in the licentious worship of Peor was to share the fate of the male children, to preserve Israel from all taint of that abomination. The pure maidens could be incorporated into Israel without peril to the national religion. Joshua 6:23-25, notes. They could not be treated as concubines, since the law against fornication was in full force, (Deuteronomy 22:25-29,) but they could be lawfully married to their captors. Deuteronomy 21:10-14. THE , , AND SPOILS , Numbers 31:19-24. 19. Without the camp seven days — The duration of pollution by the dead. Numbers 19:11, note. Any person — Hebrew, soul. Numbers 5:2, note. Purify — With the water of separation. Captives were not rendered unclean by contact with the dead until they were incorporated into Israel as lawful possessions. Then they must be purified on the third and on the seventh day. Numbers 19:12, note. 20-23. All raiment — Or cloth for any use. Numbers 4:6-7, notes. Every thing that could not bear the fire was to be drawn through water.The metals were to be passed through the fire and then to be sprinkled with the water of separation. Fire and water as purifiers are symbols of spiritual sanctification. Matthew 3:11; Psalms 66:10; Psalms 66:12; John 3:5, notes. 24. Wash your clothes — According to the law. Numbers 19:19. THE OF THE SPOILS, Numbers 31:25-47. 26. Chief fathers — This means heads of the fathers’ houses. See full form, Exodus 6:14. 27. The prey — The spoils and captives. Two parts — The soldiers and the congregation were to share equally. Joshua 22:8, note. 28. Levy a tribute — One fifth of one per cent. of the portion of the army of the human captives and animals was to be set apart for the Lord in acknowledgment of him as the God of battles and the author of victory. 29. A heave offering — Numbers 15:19, note. This was for the support of the priests, as were the tithes. Numbers 5:9, note. They might put the cattle into their own flocks as did the Levites, (Numbers 35:3,) and slay them as they required them. The maidens were employed as servants. The asses they sold. 30. One… of fifty,… unto the Levites — Two per cent. of the spoils shall be given by the people to Levi, the priestly tribe. These in turn, according to law, (chap. Numbers 18:26-28,) would give a tenth of their receipts, or a five hundredth of the whole booty, to the priests, making their entire receipts two five hundredths of the whole. But in this case the law was not applied, as appears from the following allotment of the spoils:Sheep.Beeves.Asses.Persons.Whole number675,00072,00061,00032,000To the army337,50036,00030,50016,000To the people337,50036,00030,50016,000To the Levites6,750720610320To Jehovah675726132If the Levites gave a tithe of their portion to Jehovah, of which we have no record in this case, his portion would have been double that which is shown in the account. The spoils, strictly so called, armour, household goods, clothing, and money were not divided in common, but belonged to the individual captors. We are not to suppose that the above scheme includes the sheep and beeves consumed by the army in the field, but only those brought to the camp on the plains of Moab. The enormous quantity of the booty indicates the strength of the foe and the magnitude of the victory. THE THANK TO JEHOVAH, Numbers 31:48-54. 49. There lacketh not one man — The supernatural element in this campaign is seen in this astonishing report of the officers of the army, that not a man of the twelve thousand who went forth to this war failed to answer to the roll call on their last review before entering the camp. It is remarkable that in all the record of Joshua’s conquest of Western Palestine there is no dead list, save in the case of the defeat before Ai, which was in consequence of unpunished sin in the camp. Joshua 7, notes. 50. An oblation for the Lord — A practical expression of gratitude shown by every man for his miraculous preservation. Jewels — Modern scholarship thus revises this list: ankle chains, (R.V.,) or arm rings, (2 Samuel 1:10,) bands or bracelets, signet rings, hoops, (Ezekiel 16:12,) earrings, and gold buckles or balls, Or, R.V., armlets, (margin,) necklaces. An atonement for our souls — Knobel, in his attempt to find some sin to be expiated, fixes upon Israel’s failure to destroy all the Midianites, but Keil and Baumgarten think that the feeling of the soldiers that they were unworthy of any such grace as had been shown them in exemption from death in war justifies this strong expression, “for the expiation of their souls.” Hence the oblation constructively “covers” the guilt incurred by unacknowledged mercies by preventing its imputation. In the same manner the half shekel was an atonement. Exodus 30:15. Sin actually incurred was usually expiated by blood, (Leviticus iv and Numbers 17:11, notes,) but sometimes by intercession (Exodus 32:30) or its symbol, the burning of holy incense, (Numbers 16:46, note,) and once by extraordinary zeal in punishing crime. Numbers 25:8; Numbers 25:13. 52. All the gold — 16,750 shekels of gold are equal to nearly $123,000. Considering the greater purchasing power of gold in ancient times, this amount would be probably equal to nearly a million of dollars. This shows the greatness of the conquered foe. Estimating the 32,000 maidens to be one fifth of the population ruled by the five kings, the sum total would be 160,000. The military strength would be about 40,000 men. “The quantity of jewelry seized as booty is quite in harmony with the well known love of nomads, and even of barbarous tribes, for ornaments of this kind; and the peculiar liking of the Midianites for such things is confirmed by the account in Judges 8:26, according to which Gideon took as much as 1,700 shekels in weight of golden rings from the Midianites alone, besides ornaments of other kinds.” — Keil and Delitzsch. 53. The men of war — The common soldiers seem not to have contributed to this memorial offering. Possibly all the golden booty was a perquisite of the officers, and the privates took the less valuable spoil. 54. A memorial — The ornaments may have been melted and wrought up into one piece of a monumental form. THE OF EASTERN . The tribes of Reuben and Gad, after the conquest of the promised land east of the Jordan, presented what seemed to Moses and Eleazar a selfish and schismatic petition for its immediate allotment to them alone, contravening the command to divide the land by lot, (Numbers 26:55,) apparently distrusting the conquest of Canaan, evincing little national feeling, and establishing a mischievous precedent in the case of future conquests. After an earnest remonstrance on the part of Moses, showing the bad effects of such a procedure in disintegrating and weakening the nation on the eve of its great conflict with the Canaanites, a compromise is agreed upon by which the two tribes obtain their request without diminishing the military power of Israel. Moses also insists that the half tribe of Manasseh should also have a portion of the land in the conquest of which they had been peculiarly zealous and active. Knobel, to gratify his critical sense, cuts this chapter into pieces, assigning the fragments respectively to the Elohist and to the Jehovist, on the flimsiest possible grounds. See Introduction, pages 216-218. THE SUIT OF REUBEN AND GAD FOR THEIR , Numbers 32:1-5. 1. Jazer — We first hear of this city in the possession of the Amorites, from whom it was taken by the Israelites after Heshbon, on their way to Bashan. It was in or near to Gilead. It was rebuilt by the tribe of Gad, and was a prominent place in their territory. Joshua 13:25, note. Gilead is a mountainous region east of the Jordan, south of Bashan, north of Moab and Ammon, and west of the Arabian plateau. Its name signifies hard, rocky. It stands in contrast to Bashan, which signifies level, fertile. Gilead shows traces of great fertility even in its present desolation, covered over as it is with hundreds of ruined cities. The modern provinces of Belka and Jebel Ajlun cover ancient Gilead. This region is the paradise of nomads, because of the abundance and richness of its pasturage. 3. Ataroth — Hebrew, crowns. There were several cities of this name.This was probably in the land of Jazer. It has not been identified. Dibon — Joshua 13:17, note. Nimrah occurs only here. Modern research has not yet identified it. There are several places east of the Jordan whose names resemble this. Heshbon — Joshua 13:17, note. Elealeh — The extensive ruins of this place are still to be seen, bearing very nearly their ancient name, El-A’al, signifying the high, about a mile north of Heshbon on the summit of a rounded hill. Shebam is probably the same as Shibmah, Numbers 32:38, and Sibmah, Joshua 13:19, note. Nebo — This town was rebuilt by Reuben. It does not occur in the list of his towns (Joshua 13:15-23) unless it be under another name, as is intimated in Numbers 32:38. Nebo being the name of a heathen god would naturally be changed after its conquest by Israel. Beon — Baal-meon, Numbers 32:38, changed, probably to eliminate the pagan association, to Beth-meon, Jeremiah 48:23. It was Moabite in Ezekiel’s day, and named as one of the cities which are “the glory of the country.” The site is still known. “Taking a sweep on the fine turf to the south-east,” (from Heshbon,) says Tristram, “we passed by the ruins of Ma’in, (Baal-meon,) shapeless and featureless, at which a cursory glance was sufficient.” 5. Bring us not over Jordan — The charitable construction of this petition is that these tribes did not wish their allotments on the west side of the Jordan, but that they intended to assist in its conquest. But Moses understood them to desire to settle at once east of the river, and leave the other tribes to conquer Canaan alone. THE OF MOSES, Numbers 32:6-15. 7. Discourage… the heart… of Israel — Jehovah had promised Canaan to courageous and confiding Israel. He had declared that he would drive out their enemies, if they would trust in him. But faith in Jehovah has its human conditions. Israel must stand as a unit and present an unbroken front to the foe. 8. Kadesh-barnea — The pivot of Israel’s destiny. Chap. 14, introductory note. The punishment inflicted on the disobedient fathers should deter their sons from repeating their fathers’ sin in not wholly following Jehovah. 9. Valley of Eshcol — Says Dr. Ridgaway, in his account of Hebron and its environs, “I had wondered the day before where grew the grapes of Eshcol, as just below Hebron we had seen no vineyards; but now my wonder was at an end; throughout this valley, as far as the eye can see, are extensive vineyards. They are enclosed with stone walls, with watch towers, and the vines generally look to be very old. The main stalk is thick, is cut down very close, and lies on the ground. The best grapes in Southern Palestine are produced in this valley, thus confirming not only by the traditional name, but also by the superior quality of the fruit, the probable site whence the spies bore the specimen grapes and figs; for here, too, the fig tree abounds.” Numbers 13:23, note. 11. From twenty years old — Numbers 14:26-35; Numbers 26:64-65, note. Have not wholly followed me — Literally, fulfilled after me, perseveringly followed me with all the heart. A similar charge is brought against Solomon in 1 Kings 11:6. See Numbers 14:24, note. 12. Caleb — Joshua 14:6-12, notes. Kenezite — A descendant of Kenaz, who was probably an Edomite. Genesis 36:11; Genesis 36:15. It is quite possible that Caleb was a foreigner by birth; a proselyte, incorporated into the tribe of Judah, into which perhaps he or his ancestors had married. Comp. Genesis 36:20-23, and 1 Chronicles 2:50; 1 Chronicles 2:52. The incorporation of whole foreign families supplies us with an easy and natural solution of the difficulty with regard to the great numbers of Israelites at the Exodus. Chap. i, Concluding Note, (2.) Joshua — See Introduction to Notes on Joshua, page 7. 13. Until all… was consumed — At the rate of forty-two per day from the hour of Israel’s rejection at Kadesh-barnea. Numbers 14:33-35, notes. 14. An increase — A brood of sinners. Like begets like. Fierce anger — Burning of the wrath of Jehovah. Hebrews 12:29, note. 15. If ye turn away — If ye draw back behind him, that is, omit the fulfilling of God’s will. Hebrews 2:3; Hebrews 10:30, notes. THE OF REUBEN AND GAD, Numbers 32:16-32. 16. They came near — Evidently after retiring from the first audience with Moses and consulting with the people of their tribes. Sheepfolds — It is the custom of the nomads of this region to surround their tents with stone walls about the height of a man, that the flocks may not be scattered in the night, and that the falling of the cobblestones laid on the top, knocked off by the wolf climbing up the wall, might give an alarm. Cities — Captured cities were to be repaired. In Argob, a district east of the Sea of Galilee, Jair took sixty cities. 17. Ready armed — But we will equip ourselves hastily. This does not imply that the entire military strength of these two and a half tribes, 110,580 men, would march in the van of Israel, leaving their homes unprotected. It did imply that the flower of their armies would assist in the conquest of Canaan. Joshua (Joshua 4:13) records the number as 40,000, “all mighty men of valour,” as the quota of the two and a half tribes. Joshua 1:14, note. Because of the inhabitants of the land — The Ammonites, Moabites, Idumaeans, and remnant of the Amorites and Midianites. 18. We will not return… until — They kept their promise, and fought bravely in the national army during seven years. Joshua 22:2-3, note. 19. This side Jordan — According to geographical usage, the land “beyond Jordan” signifies the country to the east of the river. But to prevent mistake in this instance the word eastward is added. The application of the same expression to the land on the west and the east of the Jordan indicates a transition period. Joshua 1:14, note. 20. Go armed before the Lord — The ark of the covenant was taken into battle as the symbol and the vehicle of Jehovah’s presence. The expression originated with Moses. This explains why the petitioners used it in Numbers 32:32 and not in Numbers 32:17, where they promise to go before Israel. 21. Go all of you — All were pledged to go, if the exigency should require. Joshua did not require all, but only a competent number, (Numbers 32:17, note,) retaining a large majority as a home guard, possibly “lest Israel vaunt themselves.” Judges 7:2. 22. Guiltless before the Lord,… Israel — Obedience to God can never bring a man into collision with any righteous human law, or be detrimental to any real good of society. We cannot keep the first table of the law without keeping the second also. Possession before the Lord — With the approval of Jehovah. 23. Be sure your sin will find you out — Know ye your sin that it will find you out. The sin here spoken of would be their refusal to aid their brethren in the conquest of Canaan proper — the country west of the Jordan — should they refuse to co-operate with the other tribes in its reduction. The finding out would consist in the signal punishments with which they would be providentially visited. 28. Eleazar… Joshua… chief fathers — The commissioners for the allotment of Canaan. Numbers 34:17-29; Joshua 14:1, note. 30. Possessions… in… Canaan — If the tribes of Reuben and Gad persisted in detaching their military power from that of the nation, then they were to be compelled to go over the Jordan with their families, and to be permanently located there as a safeguard against secession. THE GRANTED, Numbers 32:33-42. 33. Half the tribe of Manasseh — It appears strange that this half tribe is included here for the first time at the close of the negotiations. Moses did not overlook the fact that some of the families of Manasseh had conquered districts in Gilead and Bashan, and, consequently, were entitled to inherit them. Numbers 32:39. Moreover, Eastern Palestine would be too large a portion for two tribes. Sihon… Og — Numbers 21:21-35, notes. With the cities — In Argob, a small territory, Jahr took no less than sixty great cities, “fenced with high walls, gates, and bars, besides unwalled towns a great many.” Deuteronomy 3:4-5; Deuteronomy 3:14. “Such a statement seems all but incredible. It would not stand the arithmetic of Colenso for a moment. But, mysterious, incredible as this seemed on the spot, with my own eyes I have seen that it is literally true. 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844e8d451f5885db1b29ffe4858e1c23206b8842daa2836d29a4534408b785f9c72fffc7a40bfd37e4f8ef2f22199de78cdc 349e126d9036ffc65022059607f9df46e6d3dfe84d9c405676310392fd4cecd1f08a029186fd1714f65f261d5d25242c9854 16de129195169b84475d67a188f27bd6cadfacdfa52835f21f76adc98d90d4887a9b0db9500777e14d963ce227961789ff0a e1ff06d209942d23aceeb31c68b4a4ba3a2148849a704bd6db06aea9ac52d41bbb2a08f3148e5d855512126b5014deb3129d a65861c474aeff4f924e4169239214e53832e11a3d84d2042880385f01611415717e168f8629829b7107ef5cdcca30b1fd01 45360a4b1fd8ae211a3087da867f2120f837080c4a3a54274d1ac17939f296eb047458ab9c84bc709d0f5ea8817081dcc8fb d10242599ce50adc9b8483d26653463849e535b8b449fefb51abffdf49c751cc0fd1c2d2717df5624825c47bb8ff81df6b50 bf405c441401895fd7362861e17f06a85b8866bf477d0969f37f96eb9b7874f769834009d1c8dbd8f788ea12284617652a66 93b237bd80ce00dc6e55401e58a5209012ff05a6ff1b4827e328983008fbd6c894793488ef457be3c878d48090897848a058 12022a59884927202fd8a08c7ef9eb40fcbf7bfd07e8a46bd464033d3d0000000049454e44ae426082The private houses built with colossal walls, massive stone doors, low roofs of ponderous blocks of roughly hewn stone, all point to a period far earlier than the Roman age, and probably antecedent to the conquest of the country by the Israelites.” — Revelation J.L. Porter. 34. Built — Restored and fortified. Dibon,… Ataroth,… Aroer — Joshua 13:16-17, notes. 35. Atroth, Shophan — Modern scholars agree in the opinion that but one place is intended by these two names. The Seventy omit it altogether. It has not yet been identified. Jaazer — Numbers 32:1, note. Jogbehah is mentioned again in Judges 8:11. It is supposed that it was not far from the Jordan, and south of Jebel-Jilad. 36. Beth-nimrah — See Nimrah, Numbers 32:3, note. 37. Kirjathaim is known only by conjecture. 38. Baal-meon — See Beon, Numbers 32:3, note. Names… changed — Numbers 32:3, note. Shibmah — See Shebam, Numbers 32:3, note. 39. Machir was the son of Manasseh by an Aramite or Syrian concubine. 1 Chronicles 7:14, and Genesis 46:20, Seventy. The Amorite — Literally, the highlanders in contrast with the low-landers, the Canaanites. Joshua 3:10, note. 41. Havoth-jair — Towns of Jair. Joshua 13:30, note. 42. Nobah — An Israelite warrior, probably a Manassite. Jewish tradition says that he was born in Egypt, and was buried during the passage of the Jordan. The site of Kenath has been recovered with tolerable certainty at Kenawat, a ruined town in the southern extremity of the Lejah. “The wall, still in many places almost perfect, follows the top of the cliffs for nearly a mile, and then sweeps round in a zigzag course, enclosing a space about half a mile wide. The general aspect of the city is very striking; temples, palaces, churches, theatres, and massive buildings whose original use we cannot tell are grouped together in picturesque confusion, while beyond the walls, in the glen, on the summits and sides of the wooded peaks, away in the midst of oak forests, are clusters of columns, massive towers, and lofty tombs. Many of the ruins are beautiful and interesting. In no other city of Palestine did I see so many statues as there are here. Unfortunately, they are all mutilated. A colossal head of Ashteroth, sadly broken, lies before a little temple, of which probably it was once the chief idol. The leading streets are wide and regular, and the roads radiating from the gates are unusually wide and spacious.” — Rev. J.L. Porter. “It was built in the crevices of a great island of lava which has split, in cooling, into innumerable fissures, through whose labyrinths no enemy could penetrate.It would indeed have been perhaps impossible for Israel to have overcome a people so strongly entrenched, but for the presence at that time of vast swarms of hornets, a plague common in Palestine, which drove the population into the open ground where they could be attacked.” — Geikie. See Joshua 24:12, note. NOTE TO THE .This itinerary differs from that in chap. 21 in the mention of different stations and more of them. These apparent discrepancies may be easily accounted for by the fact that the space occupied by the encampment of the Israelites, an army of six hundred thousand men with their families and flocks, when once they reached the inhabited country with its towns and villages, where every spot had its own fixed name, must have extended over several places, so that the same encampment might be called by one or other of the places upon which it touched. See Numbers 21:18, note.Scholars are quite well agreed in the opinion that the stations given in Numbers 33:19-35, between Rithmah, near Kadesh, and Ezion-geber, refer to the journeys of Israel after the exclusion at Kadesh, during the thirty-seven years of wandering. “An examination of the names of the seventeen stations occupied by Israel during their wanderings shows that the encampments were selected in the neighbourhood of water and vegetation.” — Edersheim. Their fewness is because they were occupied for long periods. THE OF THE , Numbers 33:1-49.Having reached the Land of Promise, and taken possession of its eastern portion, it is proper that the history of the desert wandering should close with a list of encampments as a permanent memorial for after ages of the grace and faithfulness of Jehovah, who led his people safely “in a desert land, and in the waste howling wilderness he kept him as the apple of his eye. As an eagle fluttereth over her young, spreadeth abroad her wings, taketh them, beareth them on her wings, so the Lord did lead him.” 2. Moses wrote their goings — This is a proof of the Mosaic authorship of this book. See Introduction, (2.) By the commandment of the Lord — While all Scripture is given by inspiration in some degree, this important record is written by commandment, implying the highest degree of inspiration. 3. Rameses — Exodus 12:37, note. First month — The event was so important that it became the beginning of a new era. Exodus 12:2, note. With a high hand — Not the armed hand of the Israelites, but the hand of the omnipotent Jehovah. The high hand of man denotes defiant sin. Chap. Numbers 15:30, note. 4. Egyptians buried all their firstborn — Exodus 12:29-30, note. Upon their gods… judgments — See Introduction to the history of the plagues. Exodus 7:8. 5, 6. Succoth,… Etham — Exodus 13:20, note. Succoth was probably a resting-place of caravans or a military station about fifteen miles due east of Rameses. It has left no trace. 7. Pi-hahiroth,… Baal-zephon:… Migdol — See Introduction to Exodus xiv, and note on Numbers 33:2-3 of the same chapter. 8. The wilderness,… three days — The wilderness of Shur. Exodus 15:22, note. Marah — The modern ‘Aryun Hawwara. Dr. Strong and his party rode their dromedaries up to the mouth of one of the wells, and found it dry and nearly filled with sand. The ground is slightly elevated and crowned with a few stunted palm trees. Exodus 15:23, note. 9. Elim — Trees. Says Dr. Ridgaway, “There are two or three streams of water running through the valley, though nothing in the shape of wells, and I counted forty-six palm trees, and did not go down far below our camp. The precision with which this spot is identified is a helpful key to the journeyings of Israel as marking an important step, and so indicating unquestionably the direction they took after leaving the Red Sea.” See Exodus 15:27, note. For the route from Elim to Sinai, see Exodus xvi, Introductory. 10. Encamped by the Red Sea — Probably at Ras Abu Zenimeh, a flat, sandy strip of ground. “This is not given in Exodus as a station, but its distance from Elim, sixteen miles, indicates it as a fair day’s march from that point. I could imagine how the tired multitude felt, as, after a toilsome march through a net of low, barren hills and dry wadies, the sight of a broad, level beach and of the soft, quiet sea unexpectedly opened before them.” — Dr. Ridgaway. 11. The wilderness of Sin — This name applies to the whole sandy plain which runs along the shore of the Red Sea from Elim to the southern end of the Sinaitic peninsula. It is the modern El Markha. Exodus 16:1, note. 12-14. Dophkah… Alush… Rephidim — Exodus 17:1, note. No water for the people — Exodus 17:1-8, notes. 15. The wilderness of Sinai — Numbers 1:1, note. 16. Kibroth-hattaavah — Also called Taberah. Numbers 11:3; Numbers 11:34, notes. A glance at Kiepert’s or any good map will show that from Sinai to Canaan there was a choice between two main routes, namely, that on the west of the high plateau called the Tih region, and that on the east going up the ‘Arabah or desert valley west of Mount Seir. There are good reasons for supposing that Moses took the eastern route, and that Kibroth-hattaavah is to be sought for in this direction. 17. Hazeroth — Enclosure. The meaning of Hazeroth “is one of the strongest arguments for identifying it with Hudhera. It lies on the most natural route from Sinai to the great valley of the ‘Arabah. It is evident, also, that tradition has long regarded this site as Hazeroth, from the indications that it was once occupied by a colony of monks.” — Dr. Ridgaway. See Numbers 11:35, note. 18. Rithmah has not been identified. The name is kindred to the word rendered “juniper,” but more correctly “broom.” “It may therefore signify the valley of the broom-bushes.” — Edersheim. 19, 20. Rimmon-parez has not yet been found. Parez signifies a breach or cleft. Some scholars identify Libnah with Laban in Deuteronomy 1:1. Its location is unknown. 22-29. The sites of these stations are at present unknown. 30-33. Moseroth is the Hebrew plural of Mosera in Deuteronomy 10:6. Hengstenberg thinks it lay in the ‘Arabah where Mount Hor overhangs it. Burckhardt suggests that Wady Mousa, near Petra and this mountain, is a corruption of Moseroth. Bene-jaakan — Sons of Jaakan. In the Hebrew of Deu 10:6-7, the full name is given — Beeroth Bene-Jaakan, wells of the sons of Jaakan. There are trivial variations of names, such as Hor-hagidgad and Gudgodah, in the two passages. The account in Deuteronomy, which puts Bene-jaakan before Mosera, probably refers to a second visit, in the fortieth year of the wandering, in the reverse order of the two places named. 34. Ebronah — Passage or ford. The meaning may point to a ford across the head of the Elanitic Gulf. 35. Ezion-gaber — The giant’s backbone, so called from the head of a mountain that runs out into a point. It is the name of a seaport at the northeast end of the Elanitic Gulf, not far from Elath. Says Stanley, “There is nothing to fix its site.” Kiepert’s map (in Robinson, 1856) locates it at Ain el-Ghudyan, about ten miles up what is now the dry bed of the ‘Arabah, supposed to have been anciently covered by the waters of the Gulf. Numbers 14:25, note. Here the Israelites, in the times of Solomon and Jehoshaphat, built a fleet to sail to Ophir. 1 Kings 9:26; 1 Kings 22:49, notes. 36. Wilderness of Zin — Numbers 13:21, note. Kadesh is said to have been situated also in the wilderness of Paran. Numbers 13:26. To explain this difficulty there are three hypotheses: (1.) That there were two Kadeshes or “holy places.” (2.) That the name applied to a city and to an extensive region, as does New York. (3.) That Kadesh was on the border of both Paran and Zin. It is the theory of Fries, Hengstenberg, Keil, Kurtz, Raumer, Robinson, and others that the Israelites were at Kadesh once in the second, and again in the fortieth year of their wanderings. Numbers 20:16; Joshua 10:41, notes. 37. Pitched in mount Hor — On the slopes at its base. Numbers 20:22, note and cut. The place is called Mosera, Numbers 33:30, note. The edge of… Edom — Numbers 20:14-21, notes. 38. Aaron… died there — Numbers 20:23-29, notes. In the fortieth year — An important note of time. See Introduction, (4.) 40. King Arad — A place, and not a person. Numbers 21:1, note. 42. Zalmonah — Probably Wady Ithm, which runs into the Arabah close to where Elath anciently stood. Punon is conjecturally identified with Phenan, a ruined castle on the caravan road east of Mount Seir. 44. Oboth,… Ije-abarim — Numbers 21:10-11, notes. 45. Iim is Ije-abarim abbreviated. Dibon-gad — Dibon, rebuilt by the Gadites after the conquest of the land, (Numbers 32:3; Numbers 32:34, notes,) and allotted to Reuben. 47. Almon-diblathaim is probably the same as Beth-diblathaim in Jeremiah 48:22, and is to be sought for to the north or north-west of Dibon. Abarim — Numbers 21:11; Numbers 21:20, notes. Nebo is only another name for the valley in the field of Moab upon the top of Pisgah, as is proved by the fact that, according to Deuteronomy 34:1; Deuteronomy 3:27; Deuteronomy 32:48, Nebo was a peak of Pisgah upon the mountains of Abarim; from which it is evident that Pisgah was a portion of the mountains of Abarim opposite to Jericho. Numbers 21:20, note. 48. Plains of Moab — Numbers 22:1, note. Jericho — Joshua 2:1, note. 49. Beth-jesimoth — House of wastes. It was at the south end of the Jordan valley, the southern limit of the camp which stretched northward to Abel-shittim, or Shittim, or “acacia-groves,” which still remain, says Stanley, “marking with a line of verdure the upper terraces of the Jordan valley.” Joshua 2:1, note. THE COMMAND TO THE , AND TO THEIR LAND. Numbers 33:50 to Numbers 34:29.52. Destroy all their pictures — Literally, idols of stone, R.V., “figured stones.” Painting is the product of a more advanced civilization. Molten images — Idols cast from brass. This verse is not to be construed as a charter for universal iconoclasm. In the case of Israel, strongly inclined to idolatry, this was the only safe course. 53. Ye shall dispossess — The same in Hebrew as “drive out,” in Numbers 33:52, signifying to take possession of their land, to drive out and to exterminate all who remain. 54. Divide the land by lot — The mode of determining the location of each tribe. Numbers 26:53-56, notes. 55. If ye will not drive out, etc. — If Israel should be perversely disobedient, Jehovah threatens to withdraw from them his help. Exodus 23:22-23. Pricks in your eyes — Joshua, (Numbers 23:13,) in repeating this, says, “scourges in your sides and thorns in your eyes,” and adds, “they shall be snares and traps unto you.” These strong metaphors portray the infliction of the most painful injuries by the un-exterminated Canaanites. 56. I shall do unto you, as… unto them — God is no respecter of persons, nor of nations. The sins of the people are followed by the same punishments as the sins of Gentile nations. The land vomited out Israel as it rejected the Canaanites when the former had copied the vices of the latter. Joshua 6:21; Joshua 13:13, notes. OF THE LAND AND THE BOARD OF . The command to exterminate the Canaanites, and the penalty threatened in case of disobedience, rendered it necessary that very definite geographical limits to the Holy Land should be pointed out in order that Israel might know its exact duty. The early designation of the men who should divide the land is on the assumption of the perfect obedience of Israel and the speedy total extinction of the doomed inhabitants and the immediate allotment to the tribes. But, through Israel’s failure in point of obedience, and for other reasons, the allotment was not completed till after a seven years’ war. Joshua 11:18, note. NOTE.By inspecting Genesis 15:18; Deuteronomy 11:24, and 2 Samuel 8:3, it will be seen that the Euphrates was the eastern boundary of the Land of Promise, while this chapter and Joshua 13:9-12, assign a different limit, which greatly diminishes the land. “Keil suggests that these different passages give the limits — the maxima and minima — of the promise; the actual extent to be determined by and proportionate to Israel’s loyalty and fidelity to God.” — Haley. THE ON THE LAND, Numbers 34:1-15. 2. With the coasts thereof — Literally, according to its boundaries. 3-5. Your south quarter — The southern boundary is the same as that of the tribe of Judah on the south. Joshua 15:2-5, notes. The Revised Version gives an improved translation, “the brook of Egypt.” Genesis 15:18, note. Edom, here, is not Mount Seir, but the country south of the wilderness of Zin or Wady Murreh, namely, the mountain land of the Azazimeh, which the Arabs still call Seir or Serr. 7-9. Your north border — This cannot be accurately identified, since the whole topography is in a most unsatisfactory state as regards the comprehension of the original record and knowledge of the ground, all the places being now unknown except Hamath, which must mean the kingdom of Hamath, and not Hamath, its capital city, modern Hamah, called Epiphania by the Greeks and Romans. Numbers 13:21, note. Mount Hor — This is not to be confounded with the Mount Hor of the Seir range. Numbers 20:22, note. This Mount Hor is spoken of only here. Its identification is one of the puzzles of sacred geography. Some suppose that the great chain of Lebanon itself is meant, which is clearly the natural northern boundary of Palestine. Knobel moves the boundary still farther north, and identifies Mount Hor with Mons Casius, southwest of Antioch, on the Orontes. Robinson agrees with him in recognising this Zedad in Zadad, a Syriac Christian village of three thousand inhabitants, to the southeast of Hunes, on the east of the road from Damascus to Hunes.Wetstein and Knobel suppose that Ziphron is the same as a ruined city, Zifran, of which we have no accurate information except that it is fourteen hours to the northeast of Damascus, near to the road from Palmyra. The location of Hazar-enan is in dispute; some contending for Centum Putea, twenty-seven miles northwest of Palmyra, and others showing that it is impossible that this could be a border town. 10. East border — The uncertainty pertaining to the northern boundary renders the beginning of the eastern obscure also. Shepham is not certainly known. 11, 12. Riblah cannot be identified with “Riblah in the land of Hamath,” seeing that four landmarks occur between them. The east side of Ain — Since Ain is a common noun signifying a fountain, and since there are many fountains in northern Palestine, we get no clew from it to the eastern borderline. Robinson identifies this spring with the great fountain of Neba or Birket Anjar, at the foot of Antilibanus. Sea of Chinnereth — Sea of Tiberias or Galilee. Joshua 11:2; Matthew 4:13, notes. Down to Jordan — The boundary shall go along the Jordan (downward) and its termination shall be the salt sea, or the Dead Sea. Genesis 14:3, note.Coasts — Boundaries. Thus eastern Palestine, the land beyond the Jordan, is not included in the Holy Land. THE CITIES FOR THE LEVITES AND THE CITIES OF REFUGE. Since the tribe of Levi was to have no territorial allotment, there must be some other mode adopted of settling its members among the people. This mode, foreshadowed in Leviticus 25:32, (see note,) is here fully unfolded in the requirement to assign to the Levites forty-eight cities scattered among all the twelve tribes. This exactly tallies with the prediction of Jacob. Genesis 49:4-7; comp. Numbers 34:25-26. See Numbers 1:49, note. NOTE.The purpose of the cities of refuge was humane. Moses found the law of revenge so deeply rooted in the habits of the people that it was impossible to eradicate it altogether. He could only check its execution and mitigate its horrors. He did not design to screen the real murderer from punishment, but merely to secure a fair judicial investigation. If convicted of murder, the culprit was handed over to the avenger of blood, who was himself to be the executioner.But in the case of the purely accidental homicide — through such an accident as the axe slipping from the helve — there seems but scant justice, bordering hard on injustice, accorded to the innocent. He must take to his heels and run for dear life, with the possibility of being struck down by the swifter avenger. The utmost favour shown to him, if he entered the gate, was to be shut up in the city, and to be exposed to be killed as an outlaw if he ventured out. Cruel and unjust as was the custom of blood avenging, it has prevailed substantially among the many tribes in these Oriental lands from remote ages down to this day; and although there are now no cities of refuge, still no manslayer is safe outside the city gate. Christianity is the only cure for such injustice. THE LEVITE CITIES, Numbers 35:1-5. 1. The plains of Moab — Numbers 22:1, note. 4, 5. Suburbs… a thousand cubits — There would be no perplexity in making a diagram fulfilling this requirement if it were not added that a distance of two thousand cubits must be measured from without the city on each of the four sides. Eight different kinds of diagrams have been devised to meet the requirements of the text, one of which will be found in Joshua 21:2, note. The Seventy, Josephus, and Philo cut this knot by reading two thousand in both verses. In the summer of 1878 two stones bearing the inscription in old Hebrew and Greek characters, “The limit or boundary of Geser,” were found near Abou-Shushek, the ancient Levitical city of Gezer, (Joshua 21:21,) taken from the Philistines by the king of Egypt, and given by Pharaoh to his daughter, Solomon’s wife. 1 Kings 9:16. This discovery will go far toward fixing the standard of the Jewish cubit, and in determining the shape and extent of the suburbs of these cities. The limit of the inner suburb was one thousand cubits from the wall round about the city, which was probably circular. The outer precincts were two thousand cubits beyond the inner, according to the Hebrew text, to the east, west, north, and south corners; so the boundary of the outlying fields could not have been circular, but diagonal. The suburbs did not measure three thousand cubits in all directions, only the angles at the four cardinal points. The first thousand cubits were to be measured “from the wall of the city,” not from the center of it, the city being “in the midst.” This discovery corrects the diagram of Keil. See Joshua 21:2, note. 6. Cities for refuge… manslayer — Joshua 20:1-9, notes. 8. Many… many… few… few — According to Joshua xxi, Judah and Simeon, whose territorial allotments seem to have been blended very early, as predicted by Jacob, (Genesis 49:5; Genesis 49:7,) gave to the Levites nine of their cities, the other tribes gave four each, except Naphtali, who gave only three, making thirty-eight cities west of the Jordan. The eastern tribes gave ten. The thirteen given by Judah, Simeon, and Benjamin were assigned to the priests, being near the tabernacle and temple, and thirty-five to the three Levitical families. “Called out of the whole nation to be the peculiar possession of Jehovah, to watch over his covenant, and teach Israel his rights and his law, (Deuteronomy 31:9-13; Deuteronomy 33:8-10; Leviticus 10:11,) the Levites were to form and set forth among all the tribes the εκλογη (election) of the nation of Jehovah’s possession, and, by their walk as well as by their calling, to remind the Israelites continually of their own divine calling, to foster and preserve the law and testimony of the Lord in Israel, and to awaken and spread the fear of God and piety among all the tribes.” — Keil and Delitzsch. If the Levitical families had been completely isolated, they would have been in danger of spiritual declension. Their association was a safeguard against this evil. 11. Killeth… unawares — Joshua (Numbers 20:3) adds, “and unwittingly.” See note. 12. Avenger — Joshua adds, “of blood.” See note cited above. The goel, redeemer, is “that particular relative whose special duty it was to restore the violated family integrity, who had to redeem not only landed property that had been alienated from the family, or a member of the family who had fallen into servitude, (Leviticus 25:25-47,) but also the blood that had been taken away from the family by murder.” — Oehler. Until he stand before the congregation — The refugee, on his arrival at the city of refuge, made his plea to the elders of the city, who protected him till he was sent for. See note on Joshua 20:6. The cities of refuge were not designed to screen a real murderer from being put to death, but merely to secure a fair judicial investigation. 14. Three cities on this side Jordan — The cities of refuge east of the Jordan were Bezer in the south, Ramoth in Gilead, and Golan in Bashan. Joshua 20:8, note. Three cities… in… Canaan — These were Kedesh in Galilee Shechem (Nablous) in Mount Ephraim, and Hebron in Judah. Joshua 20:7, note. An inspection of the map will show how admirably these cities were distributed for the accomplishment of their purpose. These were all Levitical or priests’ cities, because the administration of justice is germane to religion, being its natural fruitage. Jehovah also had a peculiar ownership in these cities, which rendered them eminently fitting for refuge to those who were in trouble. 15. The stranger — A temporary resident. The sojourner — Literally the dweller — one who remains a settler in Israel but is not an owner of land (Leviticus 25:40) nor a partaker of the sacred gifts. Leviticus 22:10; Leviticus 23:22, notes. May flee thither — To facilitate the flight Moses commanded the roads to the cities of refuge to be kept open. Deuteronomy 19:3. The Talmud adds that at the crossroads posts were erected bearing the word REFUGE to direct the fugitive, lest he should miss his way and fall into the hands of the avenger. THE , Numbers 35:16-21. 16-21. If any person has struck another with an instrument of iron, as an axe or hammer, or with a stone, literally, a stone of the hand, that is, large enough to fill the hand and to kill a man with, or with a hand weapon of wood, as a thick club, and death ensued, a murderous intent is inferred, and the death penalty is inflicted. An ambuscade or laying of wait, preceding the fatal blow, is a still stronger proof of malice aforethought. Genesis 9:5-6; Exodus 20:13, note. Capital punishment is discussed in Leviticus 24:21, note, and in the concluding note of the same chapter. The revenger of blood shall slay the murderer — This duty was never outlawed by any limitation of time or of place, save within the walls of the city of refuge. If the offender took refuge in a free city the elders of the city were to hand him over to the avenger, or goel, to be slain. Genesis 4:15, note; Deuteronomy 19:11-12. THE , Numbers 35:22-28.Human life is so sacred that it must be hedged about by all possible safeguards. Hence, when one kills another by casualty, perfectly innocent of any evil intention, he must undergo the privation of his liberty by a lifelong imprisonment in the city of refuge. Such a liability tended to the utmost caution in the intercourse of man with man. 23. Stone… cast it upon him — Here is a case of anacoluthon, or want of grammatical sequence, in the Hebrew. The writer evidently begins the sentence with the word “smite” (Numbers 35:17) in his mind, and discovering its inappropriateness substitutes let fall, too strongly rendered in the English by cast it upon. The case of casual killing is more clearly illustrated in Deuteronomy 19:4-5. 24. These judgments — The provisions of this statute. 25. Unto the death of the high priest — The reason for this requirement is not given. May it not be to symbolize that the death of the antitypical High Priest, Jesus Christ, constitutes a successful plea against the demands of divine justice as the sin avenger? It is a Jewish tradition that the mother of the high priest made presents to the refugees that they might not be praying for the death of her son. Holy oil — Anointing with this oil was a symbol of the Holy Spirit imparted. Hence the high priest’s death may be considered as in a sense expiatory, so that the refugee might return cleansed to his own city. For the preparation of the anointing oil see Exodus 30:23-24; Leviticus 4:3, note. 26, 27. If the slayer… at any time come without — He could not leave the asylum to bury his dead, to worship in the great feasts, nor to testify in the courts. He was constructively dead while his life was hidden in the city of refuge. Colossians 3:3, note. No mere lapse of time can satisfy the claims of justice, as many vainly imagine who dream that sin will eventually disappear, even in the case of those who have deliberately thrust aside the cover of the atoning blood of Jesus Christ and count it as a common thing. If these verses have any spiritual significance, it is that a saved soul may fall away from salvation and be finally lost. 30. By the mouth of witnesses — It required two to convict of a capital crime, (Deuteronomy 17:6,) and two or three to convict of other crimes. Deuteronomy 19:15; 1 Timothy 5:19, notes. The Jews here literally followed this statute, and insisted that the testimony be given by the mouth and not by writing. 31. No satisfaction for… a murderer — In the LXX. the words “satisfaction for the life” are almost exactly those used by Jesus Christ in Matthew 20:28, “To give his life a ransom for many.” Human life is too sacred to be paid for in gold and silver. Without the shedding of blood there is no possible atonement for murder. The soul of the murdered man is the possession of God, and not of the avenger of blood; hence he is forbidden to accept ransom money. Imprisonment for life is not a sufficient expiation. Vers. 16-21, note. 33. Not pollute the land — According to the conception of both Greeks and Hebrews an unavenged murder stained the land with guilt and exposed it to the most dreadful judgments. A government in sympathy with crime, or indifferent to the claims of justice, ought to feel the bolts of divine wrath. Cannot be cleansed — Literally, “and for the land atonement is not made except in the blood of him that murderously shed blood.” The atonement was not effected by the blood of the murderer as a sacrificial victim, but by the righteous conduct of the authorities and people in slaying him, and thus endeavoring to make murder odious. See the Greek tragedy, “OEdipus Rex.” 34. The land… wherein I dwell — The omnipresent Deity specially manifested his presence in Israel, and so sanctified their land. This was a special reason why the people might not pollute it. Exodus 25:8; Numbers 5:3, notes. THE OF AN HEIRESS.The unfolding of human necessities is the occasion for a progressive divine revelation. In chap. 27 we have seen the brotherless daughters of Zelophehad sueing for natural justice — the inheritance of their father’s estate. But now the immediate division of the land suggests a difficulty. The daughters who inherit their father’s lands may marry out of their tribe, and their estates pass out of their ancestral tribe and be permanently annexed to the allotment of another tribe. The legislation of this chapter forestalls this difficulty by limiting the marriage of heiresses to their own tribe. See Introduction, (1.) NOTE. We find in this chapter not only an illustration of the truth that “he that asketh receiveth,” but also an example of the principle that God’s laws were enacted as human needs required. In this instance, the fact that the giving of the new statute hinges on a human petition does not prove that it was an afterthought with God, as some have intimated, but rather that he would put honour upon prayer, and teach his people that they should learn his will on some minor points as emergencies arise. Says Calvin: “God designedly withheld his decisions until they naturally arose out of the circumstances of the case. He allowed himself to be interrogated familiarly in regard to doubtful points of no primary importance in order that posterity might recognise his reply as a proof of his fatherly indulgence. Meanwhile, let us bear in mind that if heavenly things are the subject of as much anxiety to us as earthly things were to the children of Manasseh the rule that we should observe will always be made clear to us.” 2. My lord — Moses, who had specially consulted Jehovah in reference to this case. Numbers 27:5-6, note. The Hebrews, in their use of the singular pronoun my instead of our before lord, follow the established custom. Numbers 32:27. 4. The jubilee — Leviticus 25:8-55, notes. “Strictly speaking, the hereditary property would pass at once, when the marriage took place, to the tribe into which an heiress married, and not merely at the year of jubilee. But up to the year of jubilee it was always possible that the hereditary property might revert to the tribe of Manasseh, either through the marriage being childless, or through the purchase of the inheritance.But in the year of jubilee all landed property that had been alienated was to return to its original proprietor or his heir. Leviticus 25:33, etc. In this way the transfer of an inheritance from one tribe to another, which took place in consequence of a marriage, would be established in perfect unity.” — Keil and Delitzsch. 5. Tribe of the sons of Joseph — Nominally there was no tribe of Joseph, but really two tribes, Ephraim and Manasseh; so that Joseph was treated as the firstborn, so far as the inheritance was concerned. Genesis 48:5; 1 Chronicles 5:2, note. The text specially refers to the tribe of Manasseh, to which these heiresses belonged. 6. Only to the family — This is the only limitation of matrimony from expediency. The other restrictions relate to kindred, (Leviticus xviii,) and to the doomed Canaanites, intermarriage with whom was forbidden in the interest of loyalty to Jehovah. Exodus 34:15. 8. Every daughter, that possesseth an inheritance — This does not command marriage, but only restricts a voluntary institution. The woman might decline matrimony perpetually, an act rare indeed in the Orient. In case of marriage she must marry in her own tribe. 10-12. Their father’s brothers’ sons — Cousins or second cousins, since sons may signify merely descendants. 13. Commandments… judgments — Referring to all the legislation in the plains of Moab, (chaps. 25-30,) as well as the laws and rights contained in Numbers 33:50, to the end of the book. This conclusion in no way implies that the exposition of these laws, their further development, and enforcement by exhortations, which follow in Deuteronomy, are not Mosaic, as recent destructive criticism asserts.