NOTE S, CRITICAL AND PRACTICAL, ON THE BOOK OF NUMBERS: DESIGNED AS A GENERAL HELP TO BIBLICAL READING AND INSTRUCTION BY GEORGE BUSH, LATE PROF. OF HEB. AND ORIENT. LIT. IN N. Y. CITY UNIVERSITY. NE W-YO R IK: IVISON & PHINNEY, 321 BROADWAY. CHICAGO: S. C. GRIGGS & CO. 1858. ENTERED, according to Act of Congress, in the year 1858, by GEORGE BUSH, In the Clerk's office of the District Court for the Southern District of New-York. JOHN F. TROW, Printer, Stereotyper, & Electrotyper, 377 & 379 Broadway, cor. White. New-York. INTRODUCTION. ~ 1. Title, Author, Scope, &c. THE title by which this book is designated by the Jews is Cnt_ Eva yedabber, and he spake, from the first word of the original, or ~20_Z bemvidba?, in the wilderness, the fifth word of the first verse; the last, probably, from the fact that the contents of the book relate in great measure to the history of the sojourning of the Israelites in the wilderness. The Septuagint terms it APIOMOI Arithmoi, of which the Latin NuMERI, and the English NUMBERS are a translation. The fact is somewhat peculiar, as every one of the other books of Moses is designated by the Greek title in Anglicised form, viz., Genesis, Exodus, Leviticus, Deuteronomy. The present book might as well have been called Arithmoi, were it not that the Latin rendering Nqumeri (Nunzbers) for some reason had an early preference given it over the Greek, and for this reason it has maintained its ground. The book originally received its denomination mainly from its account of the snumbering, mustering, or marshalling of the people on two different occasions, the first in the commencement of the history, the other towards the close. Besides which we meet with various lists or enumerations of persons and places, that may have entered into the account with those who first adopted the title. We have endeavored, however, in our Notes to show, from the genuine import of the terms employed, that the precise idea conveyed is not so truly that of numbering, as of ordering, arranging, marshalling, or, otherwise, mustering. As some important results flow from the establishment of this construction, we commend our remarks on this head to particular attention. The authorship of the book is, like that of some of the preceding, determined by the general current of evidence which assigns the writing of the entire Pentateuch to Moses. It is clearly recognized in the subsequent books as pertaining to that body of documents technically termed " The Law," as for instance we find in Josh. 4: 12, the following distinct allusion to the arrangement made with the two tribes and a half to settle on the west side of Jordan after first crossing over with their brethren; "And the children of Reuben, and the children of lGad, and half the tribe of Manasseh, passed over armed before the children of Israel, as Moses spake unto them." Compare 2 Chron. 29: 11. 31: 3. Ezek. 20: 13, Matt. 12: 5. The time embraced in the book extends from the early part of the second year after the exodus to the beginning of the eleventh month of the fortieth year after that event; it therefore comprehends a period of thirty-eight years and nine or ten months. Most of the transactions, however, recorded in the book iv INTRODUCTION. seem to have taken place- near the beginning and the end of this period. The date of the events mentioned about the middle of the book cannot now be ascertained. Up to ch. 10: 11, we find the people remaining at Sinai, and it is then stated that on the twentieth day of the second month of the second year they were directed to remove and advance towards the Promised Land. They proceed as far as Kadesh on its borders, where we find them in ch. 13: 46, and where, on account of gross rebellion, the nation was condemned to wander in the desert for forty years, till the then existing generation should have died away (ch. 14). From this time onward to ch. 20, it is next to impossible to fix with accuracy the order and date of the various transactions, laws, etc. recorded, but at that time we find the Israelites again at Kadesh taking measures to enter Callaan. The book closes with the people resting on the borders of the Promised Land on the east of the Jordan. As to the time of its being written, the evidence adduced in the Introduction to the " Notes on Leviticus," ~ 1, relative to the date of the composition of that book, leads obviously to the conclusion, that while the former was written during the encampment at Mount Sinai, the latter, or the present book, was written at the station on the plains of Moab. The authority for this statement is found in Num. 36: 13, " These are the commandments and the judgments which the LORD commanded by the hand of Moses unto the children of Israel in the plains of Moab by Jordan near Jericho." We can glean nothing more definite than this relative to the date of the writing. ~ 2. General Contents. The history presents us with an account of the census-taking of the tribes, the consecration of the Tabernacle, and the offering of the princes at its dedication. It describes the journeys and encampments of Israel under the miraculous guidance of the cloudy pillar, the punishment at Taberah, and the signal vengeance with which, on several occasions, the Most High visited the distrustful murmurs of the people, and that rebellious spirit which so often broke out in sedition against his appointed ministers. The promptitude and severity with which these rebellious outbreaks were rebuked are relieved by the signal mercy and forbearance of Heaven in listening to the prayers of Moses in behalf of the offending people. The narrative is interspersed with various incidents collateral to the main thread of the history, which are full of interest and instruction. Conspicuous among these is the account of the rebellion of Korah and his company, the visitation of the fiery flying serpents, the story of Balaam and his constrained predictions, and the miraculous budding of Aaron's rod. Henry remarks in his usual pithy way that " an abstract of much of this book we have in a few words, Ps. 95: 10, "Forty years long was I grieved with this generation," and an application of it to ourselves, Heb. 4: 1, "Let us fear lest we seem to come short." It is worthy also of reflection that while the annals of many distinguished and powerful nations who were cotemporaries of the Israelites at this period, are all utterly lost, here we have preserved to us the records of a handful of people that dwelt in tents, and wandered strangely in a wilderness, but who were thus favored because they were the children of the covenant, and the germ of the Church for countless generations. INTRODUCTION. V ~ 3. Synoptical View. PART I.-Preparation for De-parture from Sinai. CIAPTERS 1. Numbering or mustering the people at large,... I 2. Order of the tribes in their encampment,... II 3. The appointment and ministrations of the Levites,.. III, IV 4. Various laws respecting the unclean, the woman suspected, and the Nazarite,....... V, VI 5. The offerings of the princes, and the consecration of the Levites, VII, VIII 6. Regulations respecting the celebration of the Passover, the signals and order of marching, and the calling of assemblies,. IX, X PART II. —27e Departure from Sinai and the Journeying to the Land of boab, with the Mucrmurings on the Way. 1. Murmurings from the wearisomeness of the way and disgust with the manna,........ XI 2. Sedition of Aaron and Miriam,..... XII 3. Spies sent to explore the land,..... XIII 4. The people murmur at their report and are punished,. XIV 5. Various ceremonial laws,...... XV 6. Rebellion and punishment of Korah, Dathan, and Abiram,. XVI 7. Blossoming of Aaron's rod,...... XVII 9. The duties and the support of the Priests and Levites,. XVIII 10. Law respecting the water of separation and the sacrifice of the red heifer,........ XIX 11. Murmuring for want of Water, unbelief of Moses, perfidy of Edom, and death of Aaron,...... XX 12. Renewed murmurings of the people and their punishment by fiery flying serpents,...... XXI PART III.-Preeparation for occupying the Promised Land, and Directions respecting the Occupancy. 1. The summoning of Balaam by Balak, and his compliance, XXII 2. Balaam's sacrifice, and his prophetic benedictions,. XXIII, XXIV 3. The sin of the people with the Midianitish women and their punishment,. XXV 4. A new census taken of the people,... XXVI 5. Law concerning inheritance, and the inauguration of Joshua,....... XXVII 6. Various laws respecting offerings,... XXVIII, XXIX 7 Law respecting vows,... XXX 9. Occupation of part of the promised inheritance by reason of the slaughter of the Midianites,... XXXI 10. Allotment of the two tribes and a half in the east of the Jordan,.... XXXII Vi INTRODUCTION. CHAPTERS. 11. List of the stations in the wilderness,.... XXXIII 12. The appointed boundaries of the land, and the names of the surveyors....... XXXIV 13. Law concerning the cities of refuge,.... XXXV 14. Laws respecting inheritances for preserving the succession of estates and the distinction of families,... XXXVI ~ 4. Commentators. We are obliged to repeat here the remark made in the Introduction to Leviticus, that the commentators on this book are few apart from those who have expounded the several books of the Pentateuch, or the Old Testament at large. Yet we cannot say but our apparatus is sufficiently ample, although every year is adding to its extent. No attempt at unfolding the genuine scope of the Mosaic books can do justice to the theme, which overlooks the resources accumulated by critics and travellers within the last twenty years. In the preparation of the following Notes, the author. has pursued the same general plan, and been governed by the same principles which characterize his former volumes on the books of Moses. He is happy to acknowledge his indebtedness to the labors of his predecessors, while at the same time he has thought and spoken for himself, and ventures to claim something more for his work than the mere culling out and remoulding of the best critical or practical remarks of others. Having the inspired original, with its collateral ancient versions, continually before him, he could scarcely fail to reach some results which are peculiar to himself, although in a work intended for plain Bible readers as well as teachers, he has been guarded as to launching forth into veins of mere curious or speculative research. He is admonished by the lessons of advancing years that he has no time for any but useful inquiries, and that even in this department his labors henceforth must be bounded by inevitably narrow limits. He has endeavored, therefore, so to conduct his studies, and so to shape the results, as to subserve the highest interest of the greatest number of his readers. In the way of critical and ethical helps in his undertaking, the most important have been the following, for the use of several of which he has been indebted to the private and public collections which have been kindly placed at his service. Walton's Polyglot. Barrett's Synopsis of Criticism. Pool's Synopsis. Geddes' Translation and Notes. Ainsworth on the Pentateuch. Michaelis' Laws of Moses. Attersol on Numbers. " Germ. Translation of Scriptures. Biblia Maxima of de la Haye. Pyles' Paraphrase. Origen's Homilies on Numbers. Pool's Annotations. Theodoret's Quoestiones in Numeros. Babington's Comfortable Notes. Le Clerc's Commentary. Drusits ad Loca Difficilia. Dodd's do. Saurin's Dissertations. Patrick's do. Parker's Bibliotheca Biblica. Calmet's do. De Wette's German Translation. Cleaver's do,. Dathius' Latin Translation. Rosenmuller's do. Jurieu's Critical History. Gill's do. Bishop Hall's Contemplations. Henry's do. Outram on Sacrifices. Hewlett's do. Kitto's Daily Bible Illustrations. INTRODUCTION. Vii Stackhouse's History of the Bible. Robinson's Researches. Vatablus' Biblia Sacra. Bonar's Sinai and the Desert. Pfeiffer's Dubia Vexata. Lewis' Hebrew Antiquities. Junius & Tremellius' Latin Bible. Palfrey's Lectures on Hebrew Antiquities. Haak's Dutch Annotations. Kitto's Pictorial Bible. Kidder on the Pentateuch. " Biblical Cyclopedia Wells' Sacred Geography. Works of Philo and Josephus. " Help to the Sacred Scriptures. Bishop Wilson's Bible. ABBREVIATIONS. Chald. The Chaldee version, or Targum of Onkelos. Gr. or Sept. The Greek version of the Seventy. Vulg. The Latin version, commonly called the Vulgate. Arab. The Arabic version of the Polyglot. Sam. The Samaritan Pentateuch. Syr. The Syriac version of the Polyglot. Targ. Jon. The Targum or Paraphrase of Jonathan. Targ. Jerus. The Targum of Jerusalem. In respect to these various versions and Targums, the reader will find ample information in the Introduction to the Notes on Genesis. They are not all of equal value, but all of them will occasionally throw important light upon passages occurring in the sacred text. The Vulg. and the Gr. are generally quoted in the words of the English translation-the former of the Douay, and the latter of Thomson or Brenton. In quoting from the Targums and the Jewish Expositors, the author has usually availed himself of the version given in Ainsworth's very valuable Notes, to which he has had frequent recourse throughout. THE BOOK OF NUMBERS. CHAPTER I. ually inured to the load which they THE Israelites, at the date of the were called, for so many ages, to bear. opening of this book, had remained Hence their protracted stay at Sinai, about a year in the vicinity of Mount which would naturally tend to break Sinai, whither they had arrived within them in to the service allotted them in little more than a month after their de- their typical capacity-a capacity in parture from Egypt. During this time which it appears from the whole drift of nearly thirteen months they had of the Epistle to the Hebrews they were erected and furnished the Tabernacle, mainly called to act. For this end it and had received the various laws and was necessary, moreover, that a certain institutions recorded in the preceding external order and organization should books, and had been undergoing a cer- be adopted, whereby the analogous tain preliminary discipline or training arrangements of the ulterior spiritual in the matters of divine worship, which body, of long subsequent development, infinite wisdom saw to be of the utmost should be suitably set forth. Hence it importance for them in the circum- was that a special mustering and enustances in which they were placed. meration of the people, together with a They had but recently been delivered prescribedform qofencanmpment, was orfrom a state of degrading bondage, and dered at the time of the commencement had come forth from under the hand of of the present history, for which we may their oppressors as a somewhat rude in addition suggest a number of collatand uncultivated horde, requiring to eral ends to be answered; as, (1.) That be put through a kind of educational the people might have palpable eviprocess before they would be fit to an- dence how fully the Lord had made swer, in all respects, the ends of their good his promise to Abraham of multimarvellous selection and segregation plying his seed. (2.) That every Israas a peculiar people. These ends were elite might know for himself and be in a great measure typical and represen- able to declare to his posterity, from tative. A "church in the wilderness" what tribe he descended and to what was to be formed that should, in its dis- family he belonged, and this more espetinguishing economy of rites and cere- cially with a view that the genealogy monies, laws and judgments, fitly fore- of the future Messiah might be clearly shadow that future Christian and spir- ascertained. (3.) That in case of an itual Church, in which it was ordained attack from their enemies, they might that all those shadows should be turned know their strength as a military body; into substance. It was indeed a bur- in which character however they are to densome yoke that was to be imposed be looked upon as pre-eminently typiupon them, and it is not difficult to per- cal of a church militant, for nothing ceive that their shoulders must be grad- can be conceived more abhorrent to the 1* 10 NUMBERS. [B. C. 1490. CHAPTER I. Sinaia, in the tabernacle of the AND the LORD spake unto congregation, on the first day Moses in the wilderness of aEx. 19,1. Num. 10,12. divine love and wisdom than wars and sus, therefore, which yielded this fund conquests viewed in any other light. must have been taken previous to the They may be permitted, but never ap- erection of the sacred edifice, and this, proved. (4.) That a more orderly we learn, was finished and set up on method of march in their journey to the first day of the first month of the Canaan might be secured. "It is a second year of the sojourn in the wilrout and a rabble," says Henry, "not derness. But in the passage before us an army, that is not mustered and put the command to number the people was in order." With these prefatory re- given on the first day of the second marks we enter upon the critical expo- month of the same year, or precisely sition of the text. one month after the erection of the sanctuary. Were it not for this very The Miustering qf the Tribes. explicit mention of dates we should be V. 1. And the Lord spake unto Moses inclined to Mr. Kitto's opinion, who rein the wilderness of Sinai. The true marks of the present census, that "we rendering of this clause depends upon may doubt whether the enumeration in the determination of the question, Ex. 38:26 is the result of a different whether the census here ordered to be one. A census must always occupy taken is the same with that previously some time in making, and yet we find mentioned, Ex. 30: 12. 38: 26, or an en- an interval of only a few months betirely different one-a point about which tween the two periods; and if we supcommentators greatly differ. In the pose them different it is impossible to one case, the present would be the cor- conceive why a second enumeration rect rendering; in the other it would. should so immediately follow the first. be, " The Lord had said." The iden- Besides, the amount stated in both intity of the two enumerations is favored stances is the same, namely, 603,550by the identity of the sum total of each, an identity of numbers scarcely possiviz. 603,550, and by the difficulty of ble even in the interval of a few months, conceiving why a second numbering had the enumerations been different. should be ordered within so short a We therefore think that the census is time-not more than a few months- the same: it was completed doubtless after the first. But on the other hand, in time to make the poll-tax available it is disfavored by the express specifi- for the works of the Tabernacle, and cation of dates. The census mentioned the result is stated incidentally in Ex. Ex. 30:12 and 38:26 was evidently 38:26, in connection with the amount; ordered in reference to the poll-tax of while here we have a more particular half a shekel which was to accompany account of the same enumeration in orit, and from which a portion of the der to show the relative strength of the revenue necessary for the work of the different tribe." This would be a very Tabernacle was to be derived. Indeed, probable view of the matter but for the it is expressly stated Ex. 38: 25-27, that difficulty stated above. If the census the silver sockets of the Tabernacle was made in time to be available for were made out of the half shekels con- the work of the Tabernacle, it must.ributed on this occasion. The cen- have been made prior to the first day of B. C. 1490.] CHAPTER I. 11 of the second month, in the sec- out of the land of Egypt, sayond year after they were come ing, the first month of the second year; but pany who had died in the interval, the that brings it in conflict with the pres- name of some one who had grown up ent, which was not ordered till the first to full age." (Lect. on Jewish Ant. vol. I. day of the second month. In this emer- p. 313.) Thus too Dr. Chalmers (Script. gency Rosenmuller adopts the sugges- Readings in loc.): —" Henry speaks of tion of Vater, that the text has been their being numbered before from Ex. tampered with by some one who, sup- 38: 25, 26, and remarks on the perfect posing that a new census is here spoken coincidence of the two censuses. But of, took the liberty to affix a false nota- may it not have been one census, even tion of the time. But as we are opposed the present one? We have only to supfrom principle to all such gratuitous ex- pose that the levy, though begun and pedients in the way of solving difficul- proceeded with, was not completed till ties, it remains, if possible, to find some after the enumeration was finished." solution which shall not impeach the The object of the measure in the presintegrity of the sacred text, and we ent case was not therefore precisely the have satisfied our own mind that in the same that it was before. Then it was command here given as to numbering to obtain a revenue per capita for the the congregation, the previous one was service of the sanctuary. Now it was to be assumed as a basis. As far as the with a view to order and arrangement bare numbers were concerned, the ta- among the different tribes, as well as bles or register already made out would to ascertain, perhaps, their relative answer; and this accounts for the fact strength. But this design will disclose that the sum total is the same in both itself more fully as we unfold the import cases. Prof. Palfrey here remarks, of terms in what follows. We simply with great probability, that "the sec- remark at present that the difference ond was not so much a distinct count- between this and the former numbering ing, as a more formal verification of the we regard as the difference between a first." "When Eleazar and Ithamar," census and a muster. What that is the he adds, " had already so recently made reader will soon be able to apprehend. out their enumeration of the people for - - In the tabernacle of the coangreone purpose, it is altogether unlikely gation. Heb.'Tnr, iM N beohel nmoEd, that their lists would be disregarded, in the tabernacle of appointment, or of and a work so onerous be gone through stated meeting. Gr. "Tent or tabernaa second time de integro. It is safely cle of witness," doubtless from its conto be presumed, that the list first made taining the book of the law, which is would be put into the hands of the offi- frequently spoken of as the witness of cers who were to. superintend the new the covenant established between the enrolment; and that as the number, Lord and his people. See Note on Ex. supposing it to have been accurately 27: 21.'Tabernacle of witness.'- Covstated in the first instance, could not erdale.' Tent of the congregation.'have become materially different in so tAinsworth.'Tabernacle of the coveshort a space of time, the main purpose nant.'-Douay.' Public tent.'-Purver. would be to authenticate it, without There were three places in which the disturbing it any further than to count, Lord gave audience to Moses, and from instead of each individual in any com- which he spake to him. One was at 12 NUMBERS. [B. C. 1490. 2 Takebye the sum of all the congregation of the children of b Ex. 30. 12. c. 26. 2. 63. 2 Sam. 24. 2. 1 Chr. 21. 2. the door of the Tabernacle, near which erection of the Tabernacle, which was stood the Altar of Burnt-Offerings. Ex. accomplished in the first day of the 29: 42. " This shall be a continual second year, and in the subsequent days burnt-offering throughout your genera- of the first month the various laws retions at the door of the tabernacle of garding the sacrifices, the distinction the congregation before the LORD: of clean and unclean animals, together where I will meet you, to speak there with all the details of the ritual that unto you." Another was out of the form the contents of the after part of cloudy pillar. Ps. 99, "He spake to the book of Exodus and of the whole of them in the cloudy pillar." Comp. Ex. Leviticus, were delivered. But for this 33: 9. Num. 12: 5. This, however, comparison of dates we should scarcely concurred for the most part with the be aware of the vast amount of action other, inasmuch as the pillar of cloud condensed into so brief a space. It is usually stood at the door of the Taber- clear that the sojourn at the foot of the nacle when the Lord spake thence to sacred mount was no idle vacation to Moses, ch. 11:17. The third was the the chosen people. The intimation is Mercy-seat, the principal seat of the palpable, that in all matters pertaining oracle, Num. 7: 89. It was hence that to divine worship a listless and languid the Most High now addressed the com- deportment is sadly out of place, and mand to Moses.- Ixn the first day that the utmost activity of mind and of the second mnont7 of the second year. heart is called for. "Diligent in busiHeb. "In the one (day) to the second ness, fervent in spirit, serving the month." Gr. evy 1ua, "In the one." Lord," is the true motto. The same phraseology occurs several 2. Take ye the sum of all the conqretimes in the Greek of the New Testa- gation of the children of Israel. Ieb. ment. Thus Matt. 28:1, "Toward the lov nX I:,N seoo eth rosh, lit. take up, first day (Gr. one day) of the week." lift up, elevate the head. The expresComp. Mark 16: 2. John 20: 1. Acts 20: sion would not seem to be in itself the 7. Titus 3: 10, " After the first (Gr. one) most natural for conveying the idea of and second admonition." Comparing census-taking. We should be inclined, this with Ex. 19:1. 40: 2. Num. 22: from the force of the words, to render 11, it appears that the Israelites abode the clause, " elevate the headship," in the desert of Sinai very nearly a that is, taking "head" as an abstract whole year; for they came into it on equivalent to chief, principal, we would the first day of the third month of the understand it as implying that a special first year, and continued there to the prominence and distinction was to be twentieth day of the second month of given to what might be deemed the the second year. This second month is headshsp of the congregation composed called in the Hebrew calendar Zgf, and of the males of above twenty ybars of answers to a part of our April. It is so age, but excluding females, children, called from the brightness and beauty of and the infirm and aged. These were the flowers which then make their ap- to be enumerated and registered, which pearance, as this is the import of Zif. was a kind of elevation predicated of this Within this period God published the portion of the people, in contradistincLaw from Mount Sinai, commanded the tion from the others. This construction B. 0. 1490.] CHAPTER I. 18 Israel, after their families, by the number of their names, the house of their fathers, with every male by their polls; is favored by the Gr. Aafe'e apXpr,, were to be exempted, v. 47. —~ After tak/e the princpality of all the congre- theirfamilies, by the house of their fagation, by which we suppose to be thers. Heb. lemishpehothdm, according meant the principal or most distinguish- to their families; Gr. cKaTa vyyyeingpart. But however probable this veLas avTcor, according to their kininterpretation, it is certain that the dreds, Luke 1: 61. The precise distincmajority of the versions agree with the tion here designed to be understood rendering of the English. Thus, Chal. between "their families" and "the "Take the sum, or computation, of the houses of their fathers," is not entirely congregation of the sons of Israel." obvious. In the summoning together Syr. " Take the sum of the number of of the congregation under Joshua, ch. the heads of the whole assembly." 7:14, for the search which resulted in Sam. "Take the sum of the congrega- the detection of Achan, they came by tion," etc. Arab. "Take the sum of tribes, by families, and by houses, the sons of Israel." In this rendering which would seem to imply that famiwe, on the whole, concur, though with lies denoted a wider range of kindred some degree of doubt, and take the than houses. But we find ourselves leading idea to be that of capitation. forced to the conclusion that the phrase " Taking the head" is ascertaining the " house of their fathers " is merely exesum total, and it is obvious that the getical of "families;" that is to say, summation of a series of numbers is the that the way in which the different bringing them, as it were, into a head. families in any tribe were distinguished, Thus we speak of heading aip a row or was by denominating them respectively a column of figures. As in the human from that individual who could properbody all the different parts are devel- ly be termed its father, founder, or oped from the head, and exist in it in head. Otherwise we are at a loss to potency, so the sum total in any nu- conceive how the families could be dismerical count is in like manner a head tinguished. Thus in the account of the to all the different parts of which it is numbering recorded ch. 26: 5-7, we composed, and into which it may be re- seem to be furnished with a clew to the solved. So the word capital, from ca- diction before us; "Take the sum of put, head, is familiar with us to denote the people, from twenty years old and the amount of wealth belonging to an upward; as the LORD commanded Moindividual or a company. The parallel ses and the children of Israel, which usage of the Scriptures in regard to this went forth out of the land of Egypt. word is worthy of note, Ps. 139:17, Reuben, the eldest son of Israel: the'How precious are thy thoughts unto children of Reuben; Hanoch, of whom me, 0 God, how great is the sum of cometh the family of the Hanochites. them (Heb. r oshghem, their head)." Ps. of Pallu, the family of the Palluites: 119: 160, " Thy word is true from the of Hezron, the family of the Hezronites: beginning;" rather, " The sum total of Carmi, the family of the Carmites. (Heb. rosh, head) of thy word is truth." These are the families of the ReubenFrom this general order it is evident ites: and they that were numbered of from what follows that the Levites I them were forty and three thousand 14 NUMBERS.:[B. C. 1496. 3 From twenty years old thou and Aaron shall number and upward, all that are able them by their armies. to go forth to war in Israel: and seven hundred and thirty." In comes " Golgotha," the place of a skull. this paragraph we see how it is that Gr. "Accordingto their head." "Head the families in a tribe are distinguish- by head."-Cov. "Pollbypoll."-2-at. ed. The eldest son of Reuben is Ha- "Man by man."-Gen. The sum total noch, and all his descendants are called was to be made up of the separate units. from him Hanochites. He was there- V. 3. 1'om, twenty years andupoward. fore the head or father of that family; Heb. "From the son of twenty years." and so, of the rest who are mentioned. That is, going on in the twentieth year, We know not what to make of any but not having completed it, which is "houses of fathers" apart from these the force of the original. This became families, upon whom the fathers' names ever after the age at which one was are thus called. These several families thought fit for war. According to the might each of them be numerously sub- Jewish writers, sixty was the age when divided into minor branches, but they they were considered to be exempt would still, as we suppose, be called by from military service, but this is nothe name of their common ancestor, where stated in the Scriptures.which is perhaps intimated in the Gr. ~ All that are able to go forth to war in version of the present passage, "Ac- Israel. Heb. kol yotzE tzcbj, every one cording to their kindred, according to going forth host-wise. "Every one that the houses of their patriarchal fathers. " goeth forth (with) the army." —Ains. -~- With the number of their names. That is, every one that usually goes Heb. bemispar shemoth, in, with, by, or forth, every one that is able to go. The according to their names. If our pre- present participle in Hebrew denotes vious suggestions are well founded re- an habituzal course of action, thus inspecting the relation which this census volving oftentimes the idea of the fubears to the preceding, we may reason- ture, and occasionally of the past; ably suppose that the actual number of whence some commentators contend the host was ascertained by the number that the phrase here refers properly to of half shekels received by Moses on those that came forth out of Egypt, that occasion, Ex. 38: 25, 26, but the as appears from ch. 26: 4, where the names may not have been recorded, nor very same Heb. term is thus rendered. even the people duly classified accord- This would of course exclude all that ing to the arrangement here prescribed, were not of Israel, all that were under nor their pedigree accurately ascer- twenty, and all that would naturally tained, which was a work that would be incapacitated from disease, old age, require a considerable time, at least as and other infirmities. It is to be obcompared with the collecting the poll- served, however, that there is nothing tax above mentioned. — By their in the original corresponding to "able," polls. Heb. legulgelothdzm, according which word might therefore more propto their skulls. This is equivalent to erly have been printed in italics.man or person. Thus Ex. 38: 25, "A ~ Thou and Aaron shall number them bekah for every man." Heb. " A bekah by their armies. Heb. tiphkedu othrim for a skull." From the same root letzibothCam, rendered by Ainsworth, B. C. 1490.] CHAPTER I. 15 ye shall muster them by their armies. might be numbered. But the idea of The Heb. term (rpqlir tiphkedu), ren- numbering has become attached to the dered in our version "number," does term because the inspection, survey, not primarily convey this idea. Re- ordering, and disposition implied in the course to lexicography will show that term was usually an accompaniment the leading sense of the word is to visit, of the capitation or census-taking. The either with a view to mercy and bless- proper significance of padcad, to visit, ing, or to punishment, and hence to in- has thus become extended so as to spect, to survey, to loak after, to oversee, cover a ground for which it was not topreside, general ideas which include originally designed. The appropriate also, from the force of the Hiphil or term for numbering is) V s&phar, with causative form, the import of giving in which -job pdkad is not synonymous, charge, appointing over, ordering, dis- the two differing in the manner above posing, and commanding. In the use stated. The accessory has therefore, of the terms visit and visitor as applied in this instance, assumed the place of to a class of men constituting a board the principal-a fact which it is deof revision and superintendence in con- sirable for the reader to know. "To nection with universities and other in- inspect or visit the people," says Mr. corporated institutions, whose duty it Bates (Heb. Lex. sub voce), "related is to mark defects, to rectify wrongs, as well to their conduct, religious and and to enforce statutes, we find an illus- civil, as to their number, and at such tration of the extended meaning which musters, lustrations, purifications, and this term bears in the sacred writings. typical atonements were necessary." The following examples will throw See Ex. 30:12. When it is said, therelight upon the usage. Gen. 21: 1, " The fore, in the passage before us, " Thou Lord visited Sarah, and did unto Sarah and Aaron shall number them by their as he had spoken." Gen. 39: 4, "And armies," the import is not so strictly Joseph found grace in his sight, and he that of numbering as of disposition and served him; and he made him overseer arrangement; they were to be inspectover his house, and all that he had he ed and marshalled, and set in proper put into his hand." Lev. 26: 16, " Iwill array. We are happy to be confirmed appoint over you terror, consumption, in the above interpretation by the reand the burning ague." Num. 3:10, marks of a valuable writer of the 17th "Thou shalt appoint Aaron and his century (Robert Gell), whose work, ensons," i. e. give them their charge; titled "An Essay towards the Amendand so very often for appointing, in- ment of the last English Translation of trusting, and giving charge and power the Bible," has come into our hand to look after. Ex. 20: 5, " Visiting the since the above was written. "They iniquity of the fathers upon the chil- render pdckad, to number, which though dren." The overseer or visitor is it so signifies, yet in the business of clothed with power to punish or ani- this and the next chapter, it is a word madvert upon offenders, in which sense too general, and is more properly to be the word often occurs. It is found also termed to visit, or rather to muster; as in the sense of mustering or numbering, the Latin phrase imports, "exercitum as in the chapter before us, but this is lustrare," "facere militum recognitiomerely an incidental sense, for it does nem." So "armilustrum" signifies not strictly signify to number, although mustering, a viewing of harness, weaat the muster or review the people pons, and soldiers. For they who mus 16 NUMBERS. [B. C. 1490. ter theirforces do not only take account your eyes on high, and behold, who how many their soldiers are, and so hath created these things, that bringnumber them, but they also take notice eth out their host by number." So also and inquire how able, how well appoint- Ps. 147: 4, " He telleth the number of ed, how well furnished they are for the stars, he calleth them all by their war. Besides, the Scripture through- names." That by numbering in these out this and the next chapter useth di- passages is signified to ordain, order, verse words, as misepar for nuzmber, and or arrange, is evident from the fact that pdkad for visiting or mustering. So it is spoken of the Most High, who does that the translation confounds those acts not in reality number or name armies which the Spirit of God distinguish- or stars, but inspects, orders, arranges, eth." To this he adds that the muster and disposes the things represented by prescribed involved the idea of inspec- them, which are of course things pertion as to sex, age, pedigree, etc., and taining to the kingdom of heaven and as the design of this was to cull out the church. As this is the high prethe choice, the flower of the host, the rogative of Jehovah himself, who alone most hale, vigorous, and valiant, or the is competent to the task, we may gather truly "excellent ones," therefore the from this source, perhaps, the true term visiting or numbering is applied grounds of the reason why David's conto them; for that "such are highly es- duct in numbering the people was teemed, loved, cared for, numbered, ap- viewed by the Lord in so heinous a pears from the contrary; as it is said light. As the people of Israel representof persons despicable and contemned, ed typically the church, and as it is the extra numerumn esse; nullo numero province of the Lord alone to order the esse; nullius esse nusmeri-military internal conditions and interests of the phrases implying such as are of no church, therefore any measure whi3ih reckoning, no account, who stand for by its representative significancy would ciphers. But the Lord's soldiers are imply that man was invested with that all nusmbered, visited, mustered." That power involved a high degree of prethere is an ulterior purport in this, sumption, and therefore called for punwould appear fiom the usage of the ishment. Such was the character of term in the following passage: Luke David's conduct in the transaction re12:7, "Even the very hairs of your ferred to. He took it upon him to do head are all numbered." The idea here that which in its true bearings implied is not precisely that of numbering, an invasion of the divine prerogative. which would of course be useless to Hence its enormity. We may farther Omniscience, but of the minutest in- observe upon this subject of numberspection,. of the most intimate provi- ing, that while it evidently has no spedential cognizance, a knowledge ac- cial moral character when viewed in companied with the most watchful and itself, yet it is occasionally introduced tender care. Is. 13: 4, "The Lord of in such connections as to compel us to hosts mustereth (Heb. mepakked) the seek some sense beyond that of the host of the battle." The battle here is simple letter. Thus for example, Ps. spiritual, for the Lord wages no other, 90:12, "So teach us to number our and mustering the host is arranging, days, that we may apply our hearts ordering, and arraying the internal unto wisdom." As man is ignorant of states and principles of those who com- the number of his days on earth, Ps. pose it. Again, Is. 40: 26, "Lift up 71:15, as "the number of his years is B. 0C. 1490.] CHAPTER I. 17 hidden," not to the "oppressor" only, be carried over, as we may say, to the but to all other men, it is evident that more adequate and substantial subject a man can "number his days" only by of the Lord's church under the New ordering and regulating the states of Testament. Thus, for instance, the his life from one day to another in such promises in regard to the excessive a manner as to meet the demands of multiplication of the seed of Abraham true wisdom. Is. 38:10, " I said, in cannot be regarded as having been fulthe cutting off of my days, I shall go filled in the literal history of that peoto the gates of the grave; I am deprived ple. Gen. 13:16, "And I will make of the residue of my years (Heb. pik- thy seed as the dust of the earth: so kadti, I am numbered as to the residue that if a man can number the dust of of my years)." That is, the term of my the earth, then shall thy seed also be existence is ordered and arranged, and numbered." Gen. 15: 5, "And he in the divine counsels brought to a brought him forth abroad, and said, completion. Dan. 5: 25, 26, " And this Look now toward heaven, and tell the is the writing that was written, Mene, stars, if thou be able to number them: Mene, Tekel, Upharsin. This is the in- and he said unto him, So shall thy seed terpretation of the thing: Mene; God be." Num..23: 10, "Who can count hath numbered thy kingdom;" i. e. hath the dust of Jacob, or number the fourth brought to an end, hath finished, thy part thereof?" Thislanguage can only kingdom, after accurately exploring, be considered as holding good of the weighing, and estimating its quality. spiritual and not of the natural Israel. And so elsewhere.-From the whole, They became indeed a populous nation, then, we gather that the numbering but the expressions cited above far here commanded, to Moses and Aaron transcend the actuality of their literal has respect rather to the visitation, in- increase. It is in the Christian church spection, and orderly arrangement im- only that they receive a complete fulfilplied in the more genuine import of the ment. The same remark may be made term, and that in its typical bearings it in regard to the perpetuity of David's refers to that inner process which causes throne. 2 Sam. 7: 10, "Thine house the church to " shine forth fair as the and thy kingdom shall be established moon, clear as the sun, and terrible as for ever before thee: thy throne shall an army with banners," in which last be established for ever." Comp. Ps. expression we are probably to recog- 89: 36, 37. Luke 1: 33. We are comnize an allusion to the appearance of pelled to have recourse to an ulterior the hosts of Israel when marshalled in meaning in order to satisfy the demands the order described in this and the fol- of these texts. In giving, therefore, a lowing chapters. The principle we re- similar scope to the word number in gard as sound that the nation of Israel this connection, we consider ourselves sustained a typical relation to the warranted by the principle above church of after times-the relation, as stated, and which has ever been conit were, of a shadow to a substance — sidered sound by the great mass of and that consequently it is no matter Christian expositors. The giving up of surprise if we occasionally meet with of this principle is in our view a most terms which, though applied in the first injudicious and dangerous concession instance to the Israelitish economy, yet: to the spirit of German rationalism, have not their meaning exhausted in which would fain eliminate from the that application, and are therefore to; Word of God every divine element. 18 NUMBERS. [B. C. 149C 4 And with you there shall 8 Of Issachar; Nethaneel the be a man of every tribe; every son of Zuar. one head' of the house of his 9 Of Zebulun; Eliab the son fathers. of Helon. 5 And these are the names 10 Of the children of Joof the men that shall stand with seph: of Ephraim, Elishama you: Of the tribe of Reuben; the son of Ammihud: of MaElizurd the son of Shedeur. nasseh, Gamaliel the son of 6 Of Simeon; Shelumiel the Pedahzur. son of Zurishaddai. 11 Of Benjamin; Abidan the 7 Of Judah; Nahshon the son of Gideoni. son of Amminadab. 12 Of Dan; Ahiezer the son c Ex. 18. 25. Josh. 22. 14. d ch. 2. 10, etc. ch. 7. of Ammishaddai. 30, etc. 10. 18, etc. e Ruth 4. 20. V. 4. And with you there shall be a tribe of) Reuben. Heb. "To Reuben." man of' every tribe. Heb. "With you Gr.-" Of those of Reuben." The supthere shall be (plur.) a man, a man to ply of "tribe," "sons," "children," or a tribe." This is rendered for the most something equivalent is very proper, as part by the different versions as in ours appears from comparing v. 10, where -" a man of every tribe," as the subse- instead of simply " of Joseph," as here quent verses show to have been the " of Reuben," we read "of the children fact; although from the plural usage of Joseph."-In the ensuing verses to and the repetition of " man," it might v. 16 we have barely a list of the names seem that more than one individual of the twelve chiefs, princes, or headwas intended for each tribe. But as men who were now selected as assistshown from parallel usage it is dbubt- ants to Moses and Aaron in the muster less a distributive form of expression enjoined. In regard to these there is involving no, special. peculiarity of nothing of special note demanding atsense. Probably the more exact idea tention, excepting, perhaps, that in the is, "there shall be with you some man order of recital Reuben, Simeon, Judah, or other to each tribe," but whoever he Issachar, and Zebulun, the sons of Leah, were, he was to.be one holding a con- and Ephraim, M3anasseh, and Benjamin, spicuous rank in his tribe. This is im- the sons of Rachel, take the precedence plied in the appellation "head of the of Dan, Asher, Gad, and Naphtali, the house of his fathers," which however sons of the handmaids Billah and Zildoes not signify the first-born in their pah. In the former enumeration, Ex. several tribes, but those who were ac- 1: 2, 3, and in the inscription on the knowledged as prominent on some precious stones, Ex. 28: 9, 10, the order other account, as their wisdom or valor, is very nearly the same, although the or some other distinguishing trait. name of Asher does not come in here as V. 5. These are the names of the men elsewhere.-Levi and Joseph are omitthat shall stand with you. To " stand ted; the first because that tribe was to with" is to " assist," which is evident be numbered by itself, and the second, from the fact that the word "assist" because Joseph's two sons, Ephraim itself: is etymologically equivalent to and Manasseh, representing the double "stand with" (ad and sto). —~Of (the portion that pertained to his birthright, .B. 0. 1490.] CHAPTER I. 19 13 Of Asher; Pagiel the son 16 Thesef were the renownof Ocran. ed of the congregation, princes 14 Of Gad; Eliasaph the son. of the tribes of their fathers, of Deuel. headsg of thousands in Israel. 15 Of Naphtali; Ahira the son of Enan. f ch. 7. 2. 1 Chr. 27.16, etc., Ex. 18. 21, 25. were substituted in his place, Gen. 48: "And the officers of the children of 5, 6. 1 Chron. 5:1. 2. Gad is also Israel, which Pharaoh's taskmasters omitted, as his tribe was virtually had set over them, were beaten, and merged in that of Judah, Nutm. 2: 10- demanded, Wherefore have ye not ful14. "Deuel," v. 14, is called "' Reuel," filled your task in making brick, both ch. 2: 14. The similarity of the letter yesterday and to-day, as heretofore?"'I D and Ra would make the exchange -- [ Of the congregation. From the of the one for the other easy. usage of this term in several instances V. 16. These were the renowned of the it would appear that it does not always congregation. Heb. kerug hieddh, the denote the whole congregation, the encalled ones of the congregation. The tire mass of the Israelitish nation, but original word signifies literally called the deputies or representatives of the or named, as if in this instance imply- several tribes, convened and acting in ing those- who were designated by the the name of the whole. Michaelis (Laws Lord himself to this function, which of Moses, P. I. art. 45) draws this inferwould of course have the effect to ren- ence from the fact that while Moses is der them more distinguished and hon- said to have spoken "to the whole conorable than before. The Latin Vulg. gregation," yet he could not possibly accordingly has " nobilissimi principes have been heard by one or two millions multitudinis," most noble princes of the of people, and therefore he must have multitude. The Gr. E7TrLKAqT1, distin- addressed himself to a certain number guished, illustrious. In other connec- of persons deputed to represent the tions, as Num. 16: 2. 26: 9. Ez. 23: 23, rest. These persons he understands to it is rendered to the same effect, famous be denoted by "the called of the conand renowned; but for the most part gregation" here mentioned. Syr. " The the English words answering to it are celebrated of the assembly." This imcalled, invited, bidden, and also guests. port of a national council or diet, of a We may here perhaps unite the two representative character, we regard as senses, and consider the term as denot- probably the correct one. The context ing persons renowned for the wisdom of will generally determine when it bears age, and therefore called to consult upon this sense.- Princes of the tribes all matters of importance pertaining to of their fathers. Heb. nesiE mattoth, the tribes. This is favored by some of princes or rulers of the tribes. " Capthe earlier English versions. "Ancient tains."-Cov. "Lords." —fat., Cran. men (or elders)."-Cov. " Counsel- The original is derived from a root siglors."-MXat. " The called." —Ains. nifying to raise, to elevate, and denotes "They who are called."-P-ur. Rabbi accordingly one who is lifted up and Sol. Jarchi says these were the same offliallyprefesred above the rest of the personages who in Egpyt were beaten people. - Beads of the thousands by Pharaoh's taskmasters. Ex. 5:14, in Israel. Gr, XlALapXol, chiliarchs. 20 NUMBERS. [B. C. 1490, 17 And Moses and Aaron ed Moses, so he numbered them took these men which are ex- in the wilderness.of Sinai. pressed h by their names i' 20 And the children of Reu18 And they assembled all ben, Israel's eldest son, by the congregation together on their generations, after their the first day of the second families, by the house of their month, and they declared their fathers, according to the numpedigrees after their families, ber of the names, by their by the house of their fathers, polls, every male from twenty according" to the number of years old and upward, all that the names, from twenty years were able to go forth to war; old and upward, by their polls. 21 Those that were numbered 19 As I the LORD command- of them, even of the tribe of A Rev. 7.4, etc. i John 10. 3. k ver. 20, etc. I ver. 2. These "heads" were not only men of or conveyed to aovYas, tables, denoting note and weight in their tribes, such a process of registration. As they demen as Jethro advised Moses to asso- clared their genealogies, the proper ciate with him in governing the people, officers took them down. The fair imEx. 18: 21, but also commanders of the plication is, that in all matters pertainbands or companies of thousands into ing to the order in which the Lord which the tribes were divided, respect- would have his church arranged, while ing which see Ex. 18: 21, 25. The Heb. he in a supreme manner controls and term for "thousands" is rendered overrules every thing, yet his people "families" in Judg. 6: 15, though re- are not to forego their own agency, but tained in Mic. 5: 2, where it is trans- are to do all in their power to number lated by the Gr. "rulers " or " govern- and arrange themselves. ~ By their ors," which rendering is sanctioned by polls. Heb. "By their skulls." Gr. the Spirit of inspiration, as it occurs " From head to head." Mat. 2:6. V. 20. And the children of Reuben. V. 17. Which are expressed by their Reuben holds the first place, not benames. Heb. nikkebo, pricked orpierced, cause his tribe was the most numerous, i. e. designated. See Note on Lev. 26:11. for in this respect it fell short of seveV. 18. And they assembled, etc. As ral of the others, but from his being the the command was given by the Lord first-born.-s By their generations, from the Tabernacle on the first day of after their families, etc. See on these the second month, v. 1, so it appears it subdivisions of the tribes the Note on was immediately executed, or began to v. 2. above. " Generations" denotes a be executed, on the same day. True larger number than "families," and obedience is ever a prompt obedience. " families" than "houses," while -_ T And they declared theirpedigrees. "houses," or households, comprised all Heb. yithyaledu%, they genealogized them- the individuals pertaining to each. selves. That is, recited their pedigree V. 21. Those that were n numbered of according to their families and houses, them, etc. Heb. pekludl'hem le-mattch7 The Gr., according to one reading, has re-uben, the numbered of them to the ewretcem7rjeoar, recounted, and according tribe of Reuben, or more correctly the to another evr7ovovcav, i. e. referred arranged, the marshalled, the ordered; B.C. 1490.] CHAPTER I. 21 Reuben, were forty and six thou- 23 Those that were numbersand and five hundred. ed of them, even of the tribe of 22 Of the children of Simeon, Simeon, were fifty and nine by their generations, after their thousand and three hundred. families, by the house of their 24 Of the children of Gad, fathers, those that were num- by their generations, after their bered of them, according to the families, by the house of their number of the names, by their fathers, according to the numpolls, every male from twenty ber of the names, from twenty years old and upward, all that years old and upward, all that were able to go forth to war; were able to go forth to war; for we still adhere to the view given in Ex. 38: 26. In regard to each tribe above of the purport, in this connec- the object is not to ascertain de novo of tion, of the original word. We do not how many it consisted, but the number regard it as implying strictly to num- already previously ascertained is mereber, but rather to review, marshal, or ly restated. We here, after Ainsworth arrange. The numbering of the previ- and Adam Clarke, present a comparaous census we take to be assumed in tive view of the state of the tribes unthis transaction, and made its basis. der the present and a still later census It will be observed that in every in- recorded ch. 26, which will preclude stance the phrase " according to the the necessity of farther comment upon number of the names" occurs, which a large portion of the chapter. In the we take to imply that the number al- first column the numbers are given in ready ascertained was made use of. their decreasing proportion, in the secWhat can be understood, for example, ond the increase of some and the deby the expression predicated of the crease of others will be seen at a glance. tribe of Simeon "numbered according to the number of the names," especially Ch.. Ch. XXVI. when the word for "numbered" (peku- 1. Judah,...... 74,600.. 76,500 ddv) is entirely different from that for 2. Dan,.........62,700.... 64,400 " number " (mispar)? What is it but an 3. Simeon........ 59,800........22,200 unmeaning tautology? But take the 4. Zebulun,....... 57,400........ 60,500 term "numbered" here to signify re- 5. Issachar,....... 54,400........ 64,300 viewed, marshalled, arranged, and all is 6. Naphtali,.......53,400....... 45,400 clear. In fact, the whole transaction 7. Reuben,......... 46,500....... 43,730 recorded in this chapter, instead of be- 8. Gad........... 45,650... 40,500 9. Asher..........41,500...... 53,400 ing properly a census appointed for the,500 10. Ephraim,........40,500........32,500 purpose of ascertaining the numbers of 11. enjamin,...... 5,400....... 45,600 the host, was undoubtedly an inspec- 12. Manasseh,....... 32,200.....52,700 tion, ordering and classification of the Total, 608,550 Tot. 601,730 whole body, on the basis of a prior census, with reference to the order of the Judah, as being the most distinguishmarch and the encampment during the ed, is the most numerous tribe, and sojourn in the wilderness. What else Manasseh the least so, the difference can we infer from the absolute identity between them being no less than 42,400. of the totals here given with that given I But in the subsequent census, ch. 26; 22 NUMBERS. [B. (C. 1499. 25 Those that were numbered 29 Those that were numbered of them, even of the tribe of Gad, of them, even of the tribe of Iswere forty and five thousand six sachar, were fifty and four thouhundred and fifty. sand and four hundred. 26 Of the children of Judah, 30 Of the children of Zebuby their generations, after their lun, by their generations, after families, by the house of their their families, by the house of fathers, according to the number their fathers, according to the of the names, from twenty years number of the names, from old and upward, all that were twenty years old and upward, able to go forth to war; all that were able to go forth to 27 Those that were numbered war; of them, even of the tribe of Ju- 31 Those that were numbered dah, were threescore and four- of them, even of the tribe of teen thousand and six hundred ". Zebulun, were fifty and seven 28 Of the children of Issa- thousand and four hundred. char, by their generations, after 32 Of the children of Jotheir families, by the house of seph,f namely, of the children their fathers, according to the of Ephraim, by their generanumber of the names, from twen tions, after their families, by the ty years old and upward, all house of their fathers, according that were able to go forth to to the number of the names, from war; twenty years old and upward, m 2 Chr. 17. 14. n Deut. 33. 17. 34, while Judah has the pre-eminence, without regard to units andfractions, it Simeon the third in number before, is not easy to determine. We are inhas become the least, and Manasseh dined, on the whole, to adopt Rosenhas risen to the seventh place. During muller's solution, viz., that as the musthe interval between the two enumera- ter now instituted was in order to select tions seven of the tribes had an in- from the whole body of the people those crease; five a decrease. Which they that were "able to go forth to war," were and to what extent the change oc- and to marshal them into proper array, curred may be learned from the fore- they were accordingly divided, as is going table.-It is remarkable that ex- common in all armies, into divisions of cept in the case of Gad in this chapter, thousands and hundreds, leaving the and Reuben in ch. 26, all the numbers overplus uncounted, even although it are whole or round numbers, beginning may have consisted in some cases of with thousands and ending with hun- those who were twenty years and updreds-Gad and Reuben alone ending ward. This remainder would constitute with tens. Whether this is to be un- a corps, from which recruits would be derstood as the exact enumeration of taken to supply the places of those who the tribes, in which case a special prov- might die or be otherwise disqualified idence is to be recognized in precluding for military service. This confirms our broken numbers, or whether it was de- previous suggestion: that the object of signed to give simply round numbers the measure here recorded was not B. C. 1490.] CHAPTER I. 23 all that were able to go forth to families, by the house of their war; fathers, according to the number 33 Those that were numbered. of the names, from twenty years of them, even of the tribe of old and upward, all that were Ephraim, were forty thousand able to go forth to war; and five hundred. 39 Those that were numbered 34 Of the children of Manas- of them, even of the tribe of Dan, seh, by their generations, after were threescore and two thoutheir families, bythe house of sand and seven hundred. their fathers, according to the 40 Of the children of Asher, number of the names, from twen- by their generations, after their ty years old and upward, all that families, by the house of their were able to go forth to war; fathers, according to the number 35 Those that were numbered of the names, from twenty years of them, even of the tribe of old and upward, all that were Manasseh, were thirty and two able to go forth to war; thousand and two hundred. 41 Those that were numbered 36 Of the children of Benja- of them, even of the tribe of min, by their generations, after Asher, were forty and one thoutheir families, by the house of sand and five hundred. their fathers, according to the 42 Of the children of Naphnumber of the names, from twen- tali, throughout their generaty years old and upward, all that tions, after their families, by the were able to go forth to war; house of their fathers, according 37 Those that were numbered to the number of the names, of them, even of the tribe of from twenty years old and upBenjamin, were thirty and five ward, all that were able to go thousand anc four hundred. forth to war; 38 Of the children of Dan, 43 Those that were numbered by their generations, after their of them, even of the tribe of strictly to make out an exact numerical V. 22-43. The question may perhaps census. This is still farther confirmed be asked, why was it necessary to reby the fact that in every instance of the peat the formula of enumeration in repetition of the language of v. 21, every instance instead of stating in one "those that were numbered of them, comprehensive passage that the tribes even of the tribe of Reuben, were," etc. were all numbered, or that each tribe The JIeb. has it, "the numbered of contributed such a quota, and the sum them to the tribe of Reuben was," etc., total was so much? We suggest in reas if setting of or assigqning to each from ply that, although it might seem at first the whole or exact number of which view that a revelation from heaven, to it consisted, a certain definite round give all needed knowledge, and yet be number, rejecting the units. This we comprised within reasonable limits, conceive to be the force of the par- could not aford to devote space to such tide to. repetitions as we find here and else 24 NUM]BERS. [B. C. 1490. Naphtali, were fifty and three 1 45 So were all those that thousand and four hundred. were numbered of the children 44 These o are those that were of Israel, by the house of their numbered, which Moses and fathers, from twenty years old Aaron numbered, and the prin- and upward, all that were able ces of Israel, being twelve men: to go forth to war in Israel; each one was for the house of 46 Even all they that werep his fathers. numbered were six hundred o c. 26. 64. p Ex. 12. 37. 38 26. c. 2. 32. 26. 51. Deut. 10. 22. where, particularly in regard to build-, Vs. 45, 46. So were all those that were ing the Tabernacle, yet there may be umlbered, etc. The rendering of these moral considerations amply sufficient verses is not happy. The strictness of to warrant the course pursued. One the letter requires the following:reason may be, that the Most High is "And they were, all the mustered particular to record to the honor of his (ones) of the sons of Israel, to the house servants an exact obedience to an exact of their fathers, from the son of twenty command. He would, moreover, im- years old and upward, every one that pressively teach that he is no respecter was able to go forth to war in Israel; of persons, that he has the same care they were, (I say), all the mustered of and regard for one as another; that ones, six hundred thousand, and three as a common Father he neglects none, thousand, and five hundred and fifty." but remembers all. He thus removes The increase indicated by the- sum total too all ground of discontent and envy is certainly remarkable, but not such as on the score of alleged favoritism. to require the operation of a miracle. The numbers of the fewest shall be as We recognize the effect rather of an exdistinctly and minutely specified as traordinary benediction than of a mirathose of the most numerous, and we can culous generation in the multitudinous easily see that the fulfilment of the di- progeny of seventy persons during the vine promise in the multiplication of space of 216 years. The Lord had the peculiar people would engrave itself promised that he would make of the more deeply on their hearts when each seed of Abraham " a great nation," and particular tribe was specifically remind- the record before us shows that the ed of its own separate increase. A mi- promise was abundantly fulfilled. This nute recital leads to a more minute promise was renewed from time to time contemplation. to the patriarchs for their fuller assurV. 44. These are those that were nsum- ance and consolation, and the result bered, etc. Heb. lit. "These are the enumerated here is celebrated in wormarshalled or mustered which Moses thy strains, by the Psalmist, Ps. 105: mustered and Aaron and the princes of 24. 37, "He increased his people greatIsrael: twelve men; one man each to,ly and made them stronger than their the house of his fathers were they." enemies.-He brought them forth also Gr. " One man for one tribe according with silver and gold, and there was not to the tribe of their fathers' houses were one feeble person among their tribes;" they." Here also we express our pre- from which we infer, that though the ference for the rendering mustered in- course of nature was not violated, yet 2tead of numbered. its powers were extraordinarily aided B. C. 1490.] CHAPTER I. 25 thousand and three thousand 49 Only thou shalt not numand five hundred and fifty. ber the tribe of Levi, neither.47 But q the Levites after the take the sum of them among the tribe of their fathers were not children of Israel: numbered among them. 50 But" thou shalt appoint 48 For the LORD had spoken the Levites over the tabernacle unto Moses, saying, of testimony, and over all the q c. 2. 33. c. 3. 4. 1 Chr. 6. & 21, 6. r Ex. 38. 21. c. 3. 6, etc. in accomplishing the result. The grand dren of one month old. See ch. 3: 15. lesson taught by the history is, that the 26: 62. The phrase "after, or accorddivine promises will all and always be ing to, the tribe of their fathers" is infallibly performed, as will also the di- probably a compendious form of exvine threatenings. It was said that pression denoting in brief what is said Caleb and Joshua alone should enter at length of all the rest, " by their genthe land of Canaan, Num. 14: 30, and erations, after their families, by the such was the precise fact. All the rest, house of their fathers," etc. because of their murmuring, idolatry, V. 49. Only thou shalt not numrber and disobedience, perished in the wil- the tribe of Levi, neither take the sum derness; some having been slain with of them. The truth of our previous rethe sword, some swallowed up of the marks on the distinction between rnumearth, some consumed with pestilence, bering and mustering is evident from some stung by serpents, and some hav- the language of this verse, in which we ing died a natural death. Consequent- cannot suppose that " numbering" and ly neither their eyes saw, nor their feet "taking the sum" signify the same trod upon, the goodly land of promise, thing. The original in the former case as the Lord had threatened. To friend is tUphkod, which in its different forms and to foe the Lord will be sure to be we have generally rendered muster, as good as his word. Analogous to the marshal, etc. for the reasons stated in increase of the natural seed of Israel is the note on v. 3. Nothing was to be that also of the spiritual. The church done towards arranging or marshalling says in heart, Is. 49:21, "Who hath the tribe of Levi together with the begotten me these?" The Lord's king- others, because they were to be set apart dom began to be preached by the twelve to a peculiar function with which no apostles and the seventy disciples, and others were to interfere. that immortal seed of the word soon be- V. 50. But thou shalt appoint the Legat "many ten thousands of Jews," vites over, etc. Heb. hahpAkEd, shalt give Acts 21: 20, and many more of the Gen- in charge, or clothe with a zisitorial tiles, even an " innumerable multitude," power, from the rootp2kad, to visit, and Rev. 7: 9. in the causative to make to visit, that is, V. 47. But the Levites, etc. Heb. to set over. The special functions allot"But the Levites, according to the ted to each of the several families of the tribe of their fathers, were not muster- Levites are detailed in the third chaped in the midst of them." This tribe ter.-~IT Tabernacle qf testimony. So was exempt from military service; ac- called from its being the depository of cordingly when they were numbered the Ark of the Covenant, within which the census included all even from chil- were contained the tables of the Law, 2 26 NUMBERS. [B. C. 1490. vessels thereof, and over all cle setteth forward, the Levites things that belong to it: they shall take it down: and when shall bear the tabernacle, and the tabernacle is to be pitched, all the vessels thereof; and they the Levites shall set it up: and shall minister unto it, and shall theu stranger that cometh nigh encamp" round about the taber- shall be put to death. nacle. 52 And the children of Israel 51 Andt when the taberna- shall pitch their tents, every a ver. 63. t c. 15. 17-21. u c. 18. 22. called " tables of testimony," Ex. 31: 18. right boards from their sockets, to gath-~ Over all things that belong to it. er together all the component parts of Vulg. "And whatever pertains to the the edifice, with its various utensils, ceremonies." This is perhaps favored and dispose of them in the most conveby the next clause which is nearly equiv- nient way for travelling. So, on the alent, and in which " they shall minis- contrary, when a new resting-place was ter unto it" seems to answer to the indicated, the Levites, and they alone, phrase before us-" they shall bear the were to attend to the re-erection of the tabernacle, and all the vessels thereof, tabernacle, and the putting in order of and they shall minister unto it," in effect all its appurtenances.. The stranthe same as having charge of the cere- ger. That is, one who was not of the monies connected with it. - T Shall tribe of Levi. This was their peculiar bear, etc. This service, the burdens of province, in respect to which every one which were appointed by the Lord else was a stranger. So in regard to through Moses, is more particularly the priesthood, as distinguished from specified Num. 4:25. 31. 36. To aid this inferior ministry or service, both them in it the use of six wagons was Israelites and Levites were counted allowed to two of the three main Leviti- " strangers." Thus when Eleazer the cal families. Num. 7: 7-9. ~ Shall priest took the brazen censers which encamp round about the tabernacle. had been profaned by Korah and his That is, in immediate proximity to it, company, and made them into plates between it and the stations of the rest for covering the altar, it is said that of the tribes. The Levites, therefore, they were "to be for a memorial unto may be said to have constituted a kind the children of Israel, that no stranger. of sacred legion around the palace of which is not qf the seed qf Aarson, conme the Great King. Of this arrangement near to offer incense before the Lord." see in what follows, chs. 2 and 3. This exclusiveness of function is recogV. 51. And when the tabernacle setteth nized also by David, 1 Chron. 15: 2, forward, the -Levites shall take it down. " Then David said, None ought to carHeb. ubinsoa hammishkian, and in the ry the ark of God but the Levites: for journeying of the tabernacle; i. e. when- them hath the Lord chosen to carry the ever the signal should be given by the ark of God, and to minister unto him motion of the cloudy pillar that the en- for ever."-T Shall be put to death. campment was to be broken up and the Heb. yumoth, shall be made to die; tabernacle removed, then it was the without expressly indicating whether business of the Levites to take off and directly by the stroke of the divine roll up the curtains, to remove the up- hand, or by the agency of the magis B.C. 1490.] CHAPTER I. 27 manv by his own camp, and pitch round about the tabernaevery man by his own standard, cle of testimony, that there be throughout their hosts. no wrath X upon the congrega53 But the Levites" shall tion of the children of Israel: v c. 2. 2. 24. 2. w ver. 50. x c. 8. 19. 16. 46. 18. 5. 1 Sam. 6. 19. trate. Targ. Jon. " He shall be killed the tribe of Levi were distinguished by by fire flaming out from before the any higher degree of spirituality or Lord." The case of Nadab and Abihu, sanctity than those of the rest of the and of Uzzah, 1 Chron. 13:10, would nation. But a ritual or official sanctity seem to imply that a special interposi- pertained to them, which was a suffition of heaven was to be generally un- cient ground for the command here derstood by the expression. given, and the truth or mystery shadV. 52. Every man by his own camp. owed forth is to be sought in the true That is, at his own camping-place, in spiritual priesthood of the Christian his own allotted station. Gr. " In his church, which consists of all those who own order," equivalent to Paul's phrase by the graces of their renewed spirits in speaking of the resurrection, 1 Cor. are brought especially near to the Lord, 15: 23, " every man in his own order." whether belonging to the ranks of the The order here referred to is described clergy or the laity. The import of the in the next chapter. —~ Every man name Levi is adhesion, and wherever by his own standard. Gr. "By his own there is such a cleaving to the Lord regiment." from the force of an internal attraction, V. 53. Thkat there be no wrath qpon there are spiritual Levites, and in rethe congregation, etc.; as there would gard to them the above interdict, we be danger of if the discrimination be- learn, is removed under the New Testween holy and common were not most tament dispensation. Is. 56: 3, 6, 7, rigidly observed. The exterior portion "Neither let the son of the stranger, of the encampment was not to press too that hath joined himself (,>A hannilclosely upon the consecrated centre. uvh, conjoined himself, as it esere, Levi The reason was the same that dictated tically) to the Lord, speak, saying, The the prohibition respecting the body of Lord hath utterly separated me from the people approaching too near the his people: neither let the eunuch say, sacred mount from which the Law was Behold, I am a dry tree. Also the sons delivered. Ex. 19: 12, 13, "And thou of the stranger, that join themselves to shalt set bounds unto the people round the Lord, to serve him, and to love the about, saying, Take heed so yourselves name of the Lord, to be his servants, that ye go not up into the mount, or every one that keepeth the sabbath touch the border of it: whosoever touch- from polluting it, and taketh hold of my eth the mount shall be surely put to covenant; even them will I bring to death: there shall not an hand touch it, my holy mountain, and make them joybut he shall surely be stoned, or shot ful in my house of prayer: their burnt through; whether it be beast or man, offerings and their sacrifices shall be it shall not live." The order here pre- accepted upon mine altar; for mine scribed was wholly of a representative house shall be called an house of prayer character, as there is no reason to sup- for all people." Adhesion, in this relapose that the interior states of rmind of tion, is but another term for spiritual 28 NUMBERS. [B. 0. 1490. and the LevitesY shall keep the CHAPTER II. charge of the tabernacle of tes- AND the LORDn spake unto timony. A Moses and unto Aaron, say54 And the children of Israel ing, did according to all that the 2 Everya man of the children LORD commanded Moses, so did of Israel shall pitch by his own they. standard, with the ensign of y c. 3. 7, 8. 31. 30, 47. 1 Chr. 23. 32. 2 Chr. 13. 10. a c. 1. 52. conjunction, which is the effect of love, V. 2. Every man of the children of and all the subjects of genuine love to Israel shall pitch by his own standard. the Lord and charity to the neighbor Ileb. al diglo, by his banner. The origin are spiritual priests. of the Heb. term is not very obvious, V. 54. And the children of Israel did though the Arab. has dagal, to veil, to according to all that the Lord command- cover. The Gr. renders it by tagma, ed Moses. His being able thus to refer an orderly band, a cohort. Vulg. turevery thing to a divine command would mas, troops. Chald. tiksa, supposed to effectually preclude the charge that be derived from the Gr. taxis, order. The Moses designed to elevate and aggran- idea of a banner, standard, flag, is gendize his own tribe. The opponents of erally by commentators attached to the revelation have always been disposed word, and this is confirmed by the parto accuse Moses of being actuated by allel usage in the following instances: mercenary motives, whereas the whole Ps. 20: 5, "We will rejoice in thy saldrift of the narrative shows that he was vation, and in the name of our God will merely an obedient instrument in the set up our banners (nid-gol)." Cant. 2: Lord's hands for accomplishing his 4, "He brought me to the banqueting purposes in respect to the chosen peo- house, and his banner (diglo) over me ple. lHeb. 3: 5, "Moses verily was was love." Cant. 5: 10, "My beloved faithful in all his house as a servant." is white and ruddy, the chiefest (ddgul, a bannered one) among ten thousands." The twelve tribes were arranged into four divisions, three in each, and each CHAPTER II. of the four was distinguished by a banThe Ordering of the Encampment. ner. Comp. vs. 3, 18, 25. —~ With V. 1. And the Lord 2pake unto Moses the ensign qf tlheirfathers' house. Heb. and unto Aaron. The former order re- be-othoth, in or with the signs. This is specting the mustering was given to usually understood to intimate that not Moses alone; the present respecting only the several tribes, but also the the arrangement of the camp is given several families and kindreds had their to both Moses and Aaron. The typical distinct ensigns or banners. This, howbearings of this arrangement had a more ever, is doubtful, as the original othoth important reference to the spiritual or- may refer to the signs or devices figured der of the church, and therefore Aaron, on each of the above mentioned standthe high priest, has a prominent part ards. What these were it is now imassigned him in the transaction. Mo- possible to determine. Ainsworth supses represents that part of the economy poses that they were particular colors which was more distinctively secular. corresponding with those of the pre B. C. 1490.] CHAPTER II. 29 their father's house: far I off about the tabernacle of the conb Josh. 3. 4. gregation shall they pitch. cious stones in Aaron's breastplate, on Apocalyptic platform the four beasts which were engraved the names of the are said to have occupied the space in different tribes. This he derives from the midst between the throne and the the Targum of Jonathan, who expati- circle or semicircle encompassing it at ates thus:-" The standard of the camp considerable distance. These "living of Judah was of linen of three colors, creatures" were symbols of a vast according to the three precious stones multitude. As we can only give on the in the breastplate (Chalcedony, Sap- subject of the standards the conjectures phire, and Sardonyx), and in it were of Jewish writers, it is needless to dwell engraved and expressed the names of upon it. It is sufficient to know that the three tribes, Judah, Issachar, and the several divisions of the host had Zebulun; and in the midst thereof was each of them a banner to serve as a written,'Rise up, Lord, and let thine rallying point to their respective tribes, enemies be scattered;' in it also was and to remind them of the necessity of portrayed the figure of a Lion. The an orderly adherence to whatever posistandard of the camp of Reuben was of tion the Lord had assigned them. " As linen of three colors, answerable to the a bird wandering from her nest is a man three precious stones in the breastplate wandering from his place." The fol(Sardine, Topaz, and Amethyst), and lowing is the rendering of the Gr. of therein were engraved and expressed the first two verses of this chapter:the names of the three tribes, Reuben, "And the Lord spoke to Moses and to Simeon, and Gad; and in the midst Aaron saying, Let the children of Israel thereof was written,' Hear, O Israel, the encamp fronting (each other), every Lord our God is one Lord;' therein also man keeping his own rank, according was portrayed the figure of an Hart." to (their) standards, according to the And so he proceeds with the rest. Anoth- houses of their families; the children er of the Rabbinical writers, Aben Ezra, of Israel shall encamp round about the says, " there were signs in every stand- tabernacle of witness."-T Far ojf ard, and our ancestors have said that in about the tabernacle, etc. Heb. minneReuben's standard there was the figure ged, from before, i. e. aloof, at a distance of a Man, etc.; in Judah's standard the from. " Over against round about."figure of a Lion, etc,; in Ephraim's, the Ains. "Away from the presence of."figure of a Bullock, etc.; and in the 1Mat. "On the other side and round standard of Dan the figure of an Eagle; about." —Cran. "At a distance round so they were like the Cherubim which about."-Purv. The original imports the prophet Ezekiel saw (Ezek. 1: 10)." that the tents should be stationed at We may perhaps find in this circum- some distance from the tabernacle, and stance a clew to the symbolic scenery, yet that the doors of the tents should be Rev. 4~: 6, 7, where mention is made of inwards towards the tabernacle. The four living creatures precisely corre- following passages show the usage of sponding with these devices upon the the word, Ps. 38: 11, "My lovers and standards of the four tribes here men- my friends stand aloof (minneged, from tioned. Their place in the encampments before) from my sore, and my kinsmen was between the Tabernacle and the stand afar off;" i. e. they stand at a outmost circuit of the tribes. So on the distance, yet so that their faces look to 30 NUMBERS. [B. C. 1490. 3 And on the east side to- they of the standard of the ward the rising of the sun shall camp of Judah pitch throughout wards the smitten one. 2 Kings 2: 7, of eyes," respecting which see a previ"And fifty men of the sons of the pro- ous note. This feature of the symboliphets went and stood to view afar o2f cal scenery is evidently most appropri(minneged mghdroq, in sight, or over ate to the Levites, or the spiritual priestagainst)." Deut. 32: 52, "Yet thou hood represented by them,; for as eyes shalt see the land before (thee) (minne- denote inspection and watching, they ged), but thou shalt not go thither," etc. shadow forth the function of the sacred By the distant position a due reverence ministry, which pertained to the tribe for the sacred structure was inculcated, of Levi, and not to those of Judah, and it afforded space also for the inter- Reuben, Ephraim, and Dan. But the vening camp of the Levites who made a scenery of the Israelitish camp undernearer interior enclosure within the goes various modifications when transgeneral host, and of the same form with ferred to the stage of the Apocalyptic the camp itself, which was quadrangu- visions, and as the whole of the tribes lar. From the distance which was re- are represented to John by the twentyquired to intervene between the body four elders, and these elders adumbrate of the Israelites and the Ark of the the church as a Kingship, their heads Covenant in crossing the Jordan (Josh. being adorned with "crowns," so the 3: 4), it has been reasonably conjectured four living creatures may represent the that the distance of the camp of Israel same church viewed more especially as from the Tabernacle was two thousand a priesthood, seeing they evidently lead cubits, or an English mile. Rabbi Solo- in worship. Yet the two great classes, mon writes thus on this passage: "Over the Elders and the Living Creatures, against; that is, afar off, a mile, as it is are so intimately associated and consaid in Joshua,'yet there shall be a joined in their acts, that we cannot space between you and it, about two easily regard them as two entirely disthousand cubits by measure."' The tinct and separate orders or castes.arrangement was such that the Lord Moses and Aaron were on the east, the dwelt in the midst of his people, who Gershonites on the west, the Kohathites were round about the sanctuary to guard on the south, and the Morarites on the it. Allusion is probably had to this ar- north side of the Tabernacle. rangement in Rev. 4: 2-4, where the V. 3. And on the east side toward the prophet beholds in heaven a central rising of the sun shall they of the standThrone answering to the Tabernacle ard of the camp of Judah pitch. Lit. and Temple, which in Ezek. 43:7 are "And they that encamp eastward (or called God's Throne, and "round about foremost) toward the rising of the sun," the throne were four and twenty seats etc. Gr. "They that encamp first to(Gr. thrones)," which, as double the ward the east shall be the order of the number of the twelve tribes, points per- camp of Judah." The original Heb. haps to the increase and enlargement kadmah, denotes either the east, or beof the church under the Gospel, Is. fore,foremost, infront, i. e. relative to 54:2. Between the Throne and the the Tabernacle, which is at the same circuit round about, which Vitringa time equivalent to east, as in relation to supposes to have been a semicircular the west the east is said to be before area, were "four living creatures full and the west behind. The south is B. 0. 1490.] CHAPTER II. 31 their armies: and Nahshon ethe 4 And his host, and those son of Amminadab shall be cap- that were numbered of them, tain of the children of Judah. were threescore and fourteen c. 1. 7, etc. 10. 14. 1 Chr. 2. 10. Mat. 1. 4. Luke thousand and six hundred. 3. 32, 33. called the right side of the world, Ps. was clothed with the supreme command 89: 13, and the north the left. Comp. of the host, and after his death Joshua, Job 23: 8, 9. The general camp was of the tribe of Ephraim, was chosen appointed to be in the form of a square, leader, and he was succeeded by a sethe four sides of which corresponded ries of Judges who were raised up now with the four cardinal points of the from one tribe, and now from another, compass. Each side was to consist of till we come to Saul, the first kifig, who the united bodies of three tribes, near- was of the tribe of Benjamin. Meantime, est related by blood to each other. The the pre-eminence of Judah was kept eastern side, as being the most honora- in abeyance, nor was it till the time ble from its relation to the sun, the of David that the tree of his predictgrand symbol of the Deity, and from ed renown began to bud and blossom. looking toward the Most Holy Place of David was of the stock of Judah, and the Tabernacle, was assigned to the from him descended, according to the standard of Judah, to which, as to their flesh, He who was to be the " lion of the chief head, were annexed those of Issa- tribe of Judah," and in whose spiritual char and Zebulun, to pitch on each side supremacy all these prophecies culmiof him, the whole amounting to 186,400 nated to a head. In the character of men.-~ Slhall they of the standard standard-bearer of the armies of Israel of the camp of Judah pitch. Prece- Judah also prophetically represents dence and pre-eminence are here as- Michael, who leads the heavenly armies signed to Judah as frequently else- in their contests with the Dragon and where in the sacred history. In this his army. Rev. 5: 5. 12: 7. 19: 11. So we recognize an incipient fulfilment of in regard to all the divine promises, Jacob's prophecy respecting the rank though the performance may be long which he should hold among his breth- deferred, yet it is certain to be realized ren, Gen. 49: 8, 9. This prophecy was at last. "Though it tarry, wait for it." slow in its accomplishment, though -- Throughout their armies. Heb. abundantly verified in the end. It is letzibothdim. That is, in the order and true that in point of numbers this tribe disposition of their several bodies or exceeded the rest on their coming out corps, answering to our brigades, batof Egypt, and on the present occasion talions, regiments, etc.- ~ And Niahwas appointed to take the lead under shoa, etc. shall be capotain. By comparthe standard of Nahshon. But this was ing this with the preceding chapter, it but a dim foreshadowing of the future will be observed that the commandersdistinction of Judah, for he was still in-chief of the several tribes were the without kingdom or principality. To very persons who were selected to prethe eye of sense, moreover, it would side over the numbering there related; seem as if every thing was so ordered, which shows that they were men of disand that too for a long lapse of time, as tinction among their brethren. to frustrate the accomplishment of the V. 4. And his host, and those that were prediction. Moses, of the tribe of Levi, numbered, etc. Rather, " And his host, 82 NUMBERS. [B. C. 1490. 5 And those that do pitch be captain of the children of Zebnext unto him shall be the tribe ulun. of Issachar: and Nethaneel the 8 And his host, and those that son of Zuar shall be captain of were numbered thereof, were fifthe children of Issachar. ty and seven thousand and four 6 And his host, and those that hundred. were numbered thereof, were fif- 9 All that were numbered ty and four thousand and four in the camp of Judah were an hundred. hundred thousand and fourscore 7 Then the tribe of Zebulun: thousand and six thousand and and Eliab the son of Helon shall four hundred, throughout their even they that were mustered." Oth- guards should be stronger than the erwise, if we suppose the women and centre. - These shall first set forth. children and servants, together with the Heb.':' ~t:' rishonah yissc-~u, aged and infirm to be included, it would shalltforemost break up; in reference to have made the number much greater. striking their tents and thus breaking The transition from the words of the up the encampment. The original is a Lord himself commanding the order of term properly used to signify thepluckthe encampment, to those of Moses de- ing mup of the stakes, pins, or fixtures to claring the respective numbers of each which the cords of the tents were atdivision, is not to be overlooked. This tached, and by which they were held remark is to be applied to the whole of secure. The corresponding word in the present chapter. Arabic is applied to _plucking teeth out Vs. 5-7. Children of Issachar-tribe of their sockets. See Note on Gen. 11: 2. of Zebulun. Judah, Issachar and Zebu- See also Barnes on Is. 33: 20. As their lun were all three born of Leah, which journeying was mainly towards the rendered it natural that they should be East, so the eastern division would associated under one banner. naturally be the first to move. As the V. 9. An hundred thousand, etc. This words stand, they would appear to be was by far the most numerous of the uttered by Moses, as the previous part four grand divisions, as will be evident of the verse contains his language in from a tabular view. contradistinction from that of the Lord; yet understood as a command they The Camp of Judah,....186,400 East. R would seem to be more appropriate to " Reubens..151,450 South. Dan. 5J,600 North. ever, takes the clau se l as spoken by Mo-" D an,.....1,00 e ver, takes the clause as spoken by Moses in his own person, and translates it The excess on the part of Judah is not in the past instead of the future, in far from 30,000. This tribe, which led which latter form it is found in the orithe van, and that of Dan, which brought ginal. We incline to favor this conup the rear, were the most numerous. struction. Considering the words as This would contribute to the safety of those of Moses, we would take them in the sanctuary, and its attendants march- the narrative sense as equivalent toing in the middle between them, ac- "those uniformly set forth first;" i. e. cording to the well-known rule of mili- it was appointed to them, it was made tary tactics, that the advanced and rear their duty, and it was their uniform B. C. 1490.] CHAPTER II. 33 armies. These shall firstd set were fifty and nine thousand forth. and three hundred. 10 On the south side shall be 14 Then the tribe of Gad: the standard of the camp of Reu- and the captain of the sons of ben according to their armies: Gad shall be Eliasaph the son and the captain of the children of Reuel. of Reuben shall be Elizur the 15 And his host, and those son of Shedeur. that were numbered of them, 11 And his host, and those were forty and five thousand and that were numbered thereof, six hundred and fifty. were forty and six thousand and 16 All that were numbered five hundred. in the camp of Reuben were an 12 And those which pitch by hundred thousand and fifty and him shall be the tribe of Sime- one thousand and four hundred on: and the captain of the chil- and fifty, throughout their ardren of Simeon shall be Shelu- mies. And they shall set forth miel the son of Zurishaddai. in the seconde rank. 13 And his host, and those 17 Then' the tabernacle of that were numbered of them, the congregation shall set ford c. 10. 14. e c. 10. 18. f c. 10. 17, 21. practice. See ch. 10:14. This is the eon was the next brother to him, of the frequent usage of the Heb. future when same mother, and Gad was the firstemployed to denote an action that is of born of Zilpah, maid to that mother repeated or customary occurrence. See (Leah.) This relationship probably Nordheimer's Heb. Grammar, Vol. II. governed the arrangement.-It will be p. 167. observed that the order of falling in, Vs. 10-16. On the south side shall be when the tribes took up their march, the standard qf the host of Reuben, etc. was from the East to the'South, thence The south side of the camp was to con- to the West, and so on to the North, sist of the companies of Reuben, with "according," says Ainsworth, "to the those of Simeon and Gad on either side course of the sun, and the climates of of him, pitching under his banner, the world." though under their own commanders. V. 14. Eliasaph, the son of Reluel. These formed the second great camp, See ch. 1:14, where he is called Deuel, called the camp of Reuben, consisting the similarity of the Heb. D ( ) and of 151,450 men, who were in all their R (7) doubtless having caused the inmarches to occupy the second rank. To terchange of the one for the other. the tribe of Reuben is assigned the pre- V. 16. They shall setforth in the seccedency in this division, while those of ond rank. Heb. sheniy im yissd-u, they Simeon and Gad are adjoined to it. Reu- shall break up second. See Note on v. ben was the firstborn, and by birth was 9. This closes the account of the secentitled to take the lead of all the tribes, ond division. but having lost his birthright by trans- V. 17.. T7hen the tabernacle of the con. gression, the first place fell to Judah, gregation shall setforward. Heb. ndsa, and the second rank became his. Sim- shall break upp; i. e. by plucking up the 2* 34 NUMBERS. [B. C. 1490. ward with the camp of the Le- 18 On the west side shall vites in the midst of the camp; be the standard of the camp as they encamp, so shall they of Ephraim according to set forward, every man in his their armies: and the captain place by their standards. of the sons of Ephraim shall pins as in the case of the other tents, for striking pre-intimation of Him who was the Tabernacle was a tent, though of a to be called "Emmanuel, God with us." different construction from all others. — ~ In the midst of the camp. It apThe Tabernacle was to follow the two pears from ch. 10, that this is to be undivisions above mentioned, and to be derstood with some qualification, as in followed by those of Ephraim and Dan; the march the Tabernacle was in fact but the particular mode of transporting carried in two separate portions, one the Tabernacle and its appendages will by the sons of Gershon and Merari, and be more fully considered in the Notes the other by the Kohathites. Still the on ch. 10:14-21. It appears that in expression "in the midst" is entirely one respect they did not march as they proper in reference to the fact. — As pitched; for then there was a camp on they encamp, so shall they set forward. each side of the Tabernacle, but when This doubtless is to be understood of they marched there was none on the the Levites instead of the tribes at sides, but two divisions went before it, large. —~ Every man in his place. and two behind. This, however, does Heb. al yddo, upon his hand, i. e. tonot describe the exact order, as we shall wards the side or quarter to which he see on ch. 10. When the host was en- belongs. camped a central position was assigned Vs. 18-24. There is but little to be to the Sanctuary, in reference to which noted in respect to this third division, it is said of the Church, Ps. 46: 5, "God except that Ephraim has the preceis in the amidst of her, she shall not be dence assigned him instead of Manasmoved." The original word here em- seh, which, however, was according ployed (bekirbdh]) is used to denote the to Jacob's blessing (Gen. 48: 19, 20). interior parts of the body, the seat of With him were associated Manasseh the various viscera, as the heart, the and Benjamin, all three being descendstomach, the womb, etc., implying that ed from Rachel. the divine presence is central to his V. 18. On the west side. HIeb. yC/mmdh, church, constituting its inmost heart seaward, i. e. towards the Mediterraand life. The place, then, of the Tab- nean, which lay to the west of Canaan. ernacle, the grand symbol of the Lord's See Note on Gen. 12: 8. The west side habitation among his people, was not of the camp was to contain the tribes in a corner of the host, nor upon one of Ephraim, Manasseh, and Benjaminside, nor outside, but in their very all three descended from Rachel-unmidst. So it is said, Lev. 26:11, 12, der their several heads or captains, "And I will set my tabernacle among now united, for the sake of order, unyou: and my soul shall not abhor you. der the standard of Ephraim, and makAnd I will walk among you, and I will ing the third great division, consisting be your God, and ye shall be my peo- of 108,100 men. This, therefore, was ple." Thus placed, with the Shekinah the smallest body of all the four, being enshrouded in it, it served as a more about 80,000 less than that of Judah. B. C. 1490.] CHAPTER II. 35 be Elishama the son of Ammi- 25 The standard of the camp bud. of Dan shall be on the north 19 And his host, and those side by their armies: and the that were numbered of them, captain of the children of Dan were forty thousand and five shall be Ahiezer, the son of hundred. Ammishaddai. 20 And by him shall be the 26 And his host, and those tribe of Manasseh: and the cap- that were numbered of them, tain of the children of Manas- were threescore and two thouseh shall be Gamaliel the son sand and seven hundred. of Pedahzur. 27 And those that encamp by 21 And his host, and those him shall be the tribe of Asher: that were numbered of them, and the captain of the children were thirty and two thousand of Asher shall be Pagiel the son and two hundred. of Ocran. 22 Then the tribe of Benja- l 28 And his host, and those min: and the captain of the that were numbered of them, sons of Benjamin shall be Abi- were forty and one thousand dan the son of Gideoni. and five hundred. 23 And his host, and those 29 Then the tribe of Naph that were numbered of them, tali: and the captain of the were thirty and five thousand children of Naphtali shall be and four hundred. Ahirah, the son of Enan. 24 All that were numbered 30 And his host, and those of the camp of Ephraim were that were numbered of them, an hundred thousand, and were fifty and three thousand eight thousand and an hundred, I and four hundred. throughout their armies. And 31 All they that were numthey shall go forward in the bered in the camp of Dan third 9 rank. were an hundred thousand and g c. 10. 22. V. 24. And they shall goforward in pah-and furnishing the largest numthe third reank. IHeb. shelishim yissa-e, ber of men except the division of Judah, shall break np third. There is no ade- viz. 150,600 men. They were appointquate reason for rendering the original ed, therefore, in all their marches, to in this place by "go forward" when bring up the rear, as Judah led the van, precisely the same word in vs. 9 and 16 for the greater security of the Saneis rendered by " set forth." It is far tuary, which was to be guarded by better, as a general rule, not to break them. the uniformity of rendering where it " The collective encampment enclosed can well be avoided. a large open square, in the centre of Vs. 25-31, The last of the four divi- which stood the Tabernacle. The posisions is made up of the tribes of Dan, tion which the Tabernacle thus occuAsher, and Naphtali-three sons of Ja- pied still remains the place of honor in cob by the handmaids Bilhah and Zil- I grand oriental camps, and is usually oc 36 NUMBERS. [B. C. 1490. fifty and seven thousand and hindmost with their standsix hundred. They shall go' ards. h e. 10. 25. cupied by the king or general. The dis- the circumference of the entire encamptance between it and the common camp ment was about twelve miles; a statewas indicative of respect and reverence. ment which. seems sufficiently moderThe interior was not, however, wholly ate, when we recollect the hollow square vacant, being occupied by the small in the centre, and consider the vast excamps of the Levites, who had the tent of ground required for the tents of charge and custody of the Tabernacle, two millions of people."-Pict. Bible. and pitched their tents around it; the The accompanying sketch will aftents of Moses, Aaron, and the priests ford the reader an idea approximating occupying the most honorable place, the truth' of the plan and order of the fronting the entrance to the Taberna- encampment, whenever they pitched cle, or rather to the court which con- during their march through the destained it. The Jewish writers say that ert. EAST. 186,400 Men. FIRST GRAND DIVISION. JUDAH. 74,60%. ISSACHIAR, and ZEBULON. 54,400. 57,400. MOSES, AARON, I Z THE PRIESTS. i t n~o0 k'001'2' 007'50. wiWCnrerx pira'iHRsYV'009'00''NOISIAI(I (IIOV- G(IIIIh'U0W 001-801 V. 31. They shall go hindmost with to the rear of their standards, i. e. of the their standards. Hieb. ldaharondh yisu standards of the preceding tribes, calllediglehem, they shall break uq (march) ed "theirs " from their all forming one B. C. 1490.] CHAPTER III. 37 32 These are those which did according to allk that the were numbered of the children LORD commanded Moses: sol of Israel by the house of their they pitched by their standards, fathers; all those that were and so they set forward, every numbered of the camps, through- one after their families, acout their hosts, were six hun- cording to the house of their dred thousand and three thou- fathers. sand and five hundred and fifty. 33 But the Levites were not CHAPTER III. numbered among the children TrHESE also are the generaof Israel; as the LORD cor- tions of Aaron and Moses manded Moses. in the day that the LORD spake 34 And the children of Israel with Moses in Mount Sinai. i Ex. 38. 26. c.1.46,47. 11.21. k Ps. 119. 6. 1 c. 24.'2, 5, 6. united body. On any other construe- is borne witness to on a former occasion tion it is not easy to see how " stand- (Ex. 39: 42, 43), so here also their exact ards" in the plural should be ascribed compliance with the divine directions to one division, when it is clear that as to an orderly encamping round about each had but a single standard. it, and marching before and after it. V. 32. These are those that were num- The practical lesson inculcated throughbered, etc. Heb. "These are the mus- out is the beauty and the benefit of ortered ones." Gr. aUt 77 e7r, ce'aKELs, der in all things pertaining to the this is the survey or visitation. See Church. The camp of Israel, viewed in Note on ch. 1: 2. ~[ By the house of its external aspect, was arranged with their fathers. Collective singular for so much regularity and beauty, that the plural. Gr. icaT' orovs, according Balaam upon beholding it was led to to the houses. exclaim, Num 24: 5, "How goodly are V. 33. But the ]Levites were not num- thy tents, O Jacob, and thy tabernacles, bered among the children of Israel. Heb. O Israel!" A similar exclamation would bethok benU Yisrdel, in the midst of the be drawn from us if we could see, in sons of Israel, implying that the Leviti- clear vision, the exquisite and heavenly cal tribe was centrally interfused in the disposition of the true church in its inmidst of the general mass of the tribes. ternal economy. Typically understood it denotes that the true priesthood of the church exists in the midst of the body, instead of consti- CHAPTER III. tuting a class distinct from the body. The priesthood consists in the priestly The family Stock of Aaron. function which is to be exercised by V. 1. These also are the generations those who are possessed of certain gifts qf Moses and Aaron. That is, these and endowments that enable them to are the offspring of Aaron, and the geedify their brethren. nealogy of the Levites, as also the narV. 34. And the children of Israel did rative, the rehearsal, of the events, acts, according to all that the Lord command- or transactions, that occurred in reed Moses. As the obedience of Israel in spect to them. In this sense we find making and setting up the Tabernacle "generations" employed Gen. 5:1. 38 NUMBERS. [B. (C. 1490. 2 And these are the names were anointed, whom he conseof the sons of Aaron; Nadaba crated to minister in the priest's the first-born, and Abihu, Elea- office. zar, and Ithamar. 4 And Nadab and Abihu 3 These are the names of the died' before the LoRD, when sons of Aaron, thee priests which they offered strange fire before a Ex. 6. 23. b Ex. 28. 41. Lev. 8. 2, etc. c Lev. 10. 1, 2. c. 26. 61. 1 Chr. 24. 2. 6: 9. 25: 18, where see Notes.-The in- tioned from the fact of their being but spired historian being now about to common Levites, the priesthood being enter upon a recital of the appointed given exclusively to Aaron's posterity, order and functions of the tribe bf Levi, for which reason we may suppose that who were exempted from the former he is here named before Moses, though numbering or muster, first pauses to generally mentioned after him. advert to the family of Aaron as the V. 3. Whom he consecrated. Heb. head of the priestly caste. He then "Whose hand he filled." Upon this goes on to relate their numbering and phraseology, see the Note on Ex. the order of their ministration in the 29: 9. Gr. "Whom they perfected, or -department to which they were devo- accomplished, as to their hands."ted.-~ In the day that the Lord -paee ~T To minister in the priest's ojice. This with JMoses in Mount Sinai. That is, is expressed in the Heb. by a single when he spake on a former occasion; word, lekahgn, the root from whence a clause introduced probably with a comes kohen, a priest. It is a term of -view to intimate that Nadab and Abihu, peculiar significancy, and sometimes mentioned in the next verse, were then impliesprince as well aspriest. living, whereas they were now dead. V. 4. And 2Nadab and Abi]hi died beIt is as if he had said, "These are the fore the Lord, etc. Of which, see Lev. 10: generations of Aaron and Moses that 1, 2. Numb. 26: 61. 1 Chron. 24: 1, 2. were then alive in the day that the Lord As they offered strange fire, they perspake with Moses in Mount Sinai." It ished by strange fire, showing that is evident that at the time when this men's punishments often bear a strikpart of the history commences Moses ing analogy to their sins.-~~ And was not in the mount, but in the midst they had no children. This is mentionof the camp. ed that it might be known in all subseV. 2. And these are the names of the quent time, that none were to be adsons of Aaron. As the first verse nat- mitted to the office of the priesthood, urally leads us to expect an account of but such as could trace their genealogy Moses' posterity as well as Aaron's, it to Eleazar or Ithamar. Had Nadab becomes a question why that of Aaron and Abihu left any sons, they would only is given. To which it is answered, have inherited their fathers' office bethat Moses' lineage is probably included fore Eleazar. The Rabbins say, "Whounder.the general name of the Amram- ever is foremost in inheritance, is foreite, v. 27, embracing all the children most for honor or dignity."-~-' In and grandchildren of Amram, with the the sight of Aaron their father. Heb. exceptions only of Moses and Aaron. "Before the face of." That is, while The "generations" or descendants of Aaron lived. So it is said of Haran Moses are perhaps thus obscurely men- (Gen. 11: 28) that he died "before the B. C. 1490.] CHAPTER III. 89 the LoRD in the wilderness of 5 And the LORD spake unto Sinai, and they had no chil- Moses, saying, dren: and Eleazar and Itha- 6 Bringd the tribe of Levi mar ministered in the priest's nQar, and present them before office in the sight of Aaron their Aaron the priest, that they may father. minister unto him. d c. 8. 6. 18. 2, etc. Deut. 33. 10. Mal. 2. 4. face of Terah," i. e. while Terah was Ex. 29: 8. Indeed, so emphatically is the alive. So "before the moon and the tribe of Levi spoken of in this characsun" (Ps. 72: 5, 17,) i. e. while those ter, as solemnly dedicated to the service bodies continue to give their light. Gr. of the Sanctuary, that the very terms "With Aaron." In 1 Chron. 24: ] 9, are applied to them which are elsewhere they are said to have ministered " un- employed to denote the sacrificial offerder Aaron." Heb. "By the hand of ings. Thus ch. 8:11, "And Aaron Aaron." From these two descended so shall offer (Heb. wave) the Levites belarge a company of priests, that in the fore the Lord for an offering (Heb. days of David they were distributed wave-ofering) of the children of Israel, into twenty-four courses, sixteen of that they may execute the service of the Eleazar and eight of Ithamar. The He- Lord." Having spoken of Aaron and brew Doctors say, " Over every course his immediate descendants, he now there was one President. And they comes to give order respecting the rest went up to Jerusalem to serve by course of the tribe of Levi, who had been omitevery week. And every sabbath day ted in the late muster.-~T Present they changed; one course went out, and them. Heb. haamadtd otho, cause him the next after them came in." Comp (or it) to stand before Aaron, etc. The 1 Chron. 9: 22, 25. 2 Kings 11: 5, 7. whole tribe is spoken of in the singular. The words carry with them the impli- Gr. steseis autous, thosu shalt place, set, cation, that they exercised their minis- or station them. The original, in the try so entirely in conjunction with their Hiphil or causative conjugation, is frefather, that they were little liable to quently rendered to present, as also to such dangerous lapses as had been fatal set, to establish, to appoint. This tribe to Nadab and Abihu. They kept under had on a former occasion (Ex. 32: 29) their father's eye, and took instructions "consecrated" themselves to God by a from him in all they did. Their breth- signal act of obedience, in consequence ren, perhaps, were out of their father's of which they had now secured to themsight when they offered strange fire. selves the " blessing" which they were then promised.-~' That they may The Gift of the Lfevites to Aaron for minister unto him. Heb. ve-shreth the, Service of the Talernacle. otho, and they shall minister (to or wait upon) him. There is nothing of special Vs. 5, 6. Bring the tribe of Levi near, importance in the meaning 6f this term, etc. Heb. hakreb, cause to acpproach. except that it is a different term in the The word has the double import of lo- original from "minister," "ministercal approximation and of setting apart ed" in vs. 3, 4, which implies the minand offering to the Lord in a special istry or service of the priests instead of dedication to his service. See Note on that of the Levites, which was of a low 40 NUMBERS. [B. C. 1490. 7 And they e shall keep his 8 And they shall keep all the charge, and the charge of the instruments of the tabernacle of whole congregation before the the congregation, and the charge tabernacle of the congregation, of the children of Israel, to do to do the service of the taber- the service of the tabernacle. nacle. 9 And thou shalt give 9 the e 1 Chr. 26. 20, 22. f c. 1. 50. g c. 8.19. 18.6, 7. er order. It were desirable that words to them a solemn charge or commanddiffering in the original, even though ment respecting their services which by a slight shade, should be represented they are here required to obey.by different words in a version. In this ~ Before the tabernacle qf the congrecase it is to be observed, however, that gation. This expresses very precisely the Heb. n'~v shdrath, is frequently ap- the nature of their office, which was to plied to the ministry of the priests, minister before the sanctuary and not though the other word hZ kdhan, is in it, like the priests. —[ To do the never applied to that of the Levites. service. Heb. laabod eth abodath, to serve V. 7. And they shall keep his charge. the service. We give the literal render]Heb. shimeru eth mishmarto, they shall ing simply to let the English reader keep his keeping. In Lev. 18: 30 it is know what it is; and so in multitudes rendered, "Ye shall keep my ordi- of other cases. lance." Elsewhere the original is ren- V. 8. All the instruments of the tabdered ward, watch, safeguard, o'ice. ernacle. That is to say, the tabernacle The leading idea is that of something itself and all its contents, which are imposed as a matter of strict observ- particularly described vs. 25, 26, 31, 36, ance, custody, and care. A part of this 37. The Levites, as the servants of the charge was evidently keeping watch priests, were to perform the most comday and night at the door of the taber- mon and laborious offices. It was a nacle. Lev. 8: 35. By keeping the special part of their charge to take charge of Aaron and of the whole con- down, put up, and carry the tabernacle gregation is meant the performance of with its various utensils.-~ And the those duties and services about the charge of the children of Israel. That sanctuary which would otherwise have is, the general charge of the children of devolved upon the principals in whose Israel, the charge which would otherbehalf they acted. This clause, there- wise have been theirs, but which was fore, would more properly be rendered, transferred to the Levites. " even the charge of the whole congre- V. 9. And thou shalt give the Levites gation," as it is in one of the old Eng- unto Aaron, and to his sons. Being lish versions. As it now reads, the first virtually presented to the Lord as "charge of the whole congregation" his peculium, they are now, by his comseems to imply the charge which would mand, bestowed as a gift upon the have devolied upon the whole congre- priests, ch. 8:19. So ministers under gation, provided the Levitical tribe had the N. T. are called "gifts," Eph. 4: 8, not been substituted for this purpose in 11. —~T They are wholly given. Heb. their stead. This, however, does not nethunimn, nethunim, given, given. A exclude the additional idea in regard Hebraism well represented in our verto Aaron, that he may have delivered sion by "wholly given," implying a B. C. 1490.] CHAPTER III. 41 Levites unto Aaron, and to his cometh nigh shall be put to sons: they are wholly given death. unto him out of the children of 11 And the LORD spake unto Israel. Moses, saying, 10 And thou shalt appoint 12 And I, behold, I have Aaron and his sons, and they taken the Levites from among shall wait on their priest's of- the children of Israel instead of fice; and the stranger that all the first-born that openeth h ver. 38. Eph. 2.19. Heb. 10. 19-22. i ver. 41. c. 8. 16. complete dedication. In like manner thing of the altar and within the veil," the Gibeonites devoted by Joshua to ch. 18: 7.- The stranger that cometh menial services about the sanctuary nigh. That is, to take upon him the were also called Nethinim, given.- duties of the priests. Gr. " That touch~ To him. Heb. 1> lo, for which the eth." By the stranger is to be understood Gr. evidently read 1> ii, to me, as it has any and every one who was not " of the,o01, to me. seed of Aaron," as explained ch. 16: 40; V. 10. And thou shalt appoint Aaron for "no man taketh this honor unto and his sons. Heb. ti2hkod, shalt cause himself, but he that is called of God, as to preside or superintend; the term was Aaron." Even the common Levite which we have so fully explained in the was excluded as well as the rest of IsNote on ch. 1: 3. Gr. katasteseis, thou rael from the sacred function of the shalt constitute or set. It is to be re- priests. Comp. ch. 18: 3, "And they (the marked, however, that others render it Levites) shall keep thy charge, and the by thou shalt number, or muster, as the charge of all the tabernacle: only they term is precisely the same with that shall not come nigh the vessels of the which occurs ch. 1: 49, "Only thou sanctuary and the altar, that neither shalt not number (Heb. tipihkod) the they, nor ye also, die."- Shall be tribe of Levi." In that case the Levites put to death.. That is, by the magiswere not to be included in the general trate, or, by the immediate hand of God, census; in the present case they also as in the case of Korah and his comwere to be numbered apart by them- pany. selves. But we doubt if the precise idea of numbering is intended to be The Substitution of the Levites for conveyed by the term in this connec- the Pirst-born. tion. The dominant import of the ori- V. 12. Ihave taken the Levites from ginal, as we have seen, is to order, cr- among the children of Israel. Heb. mitrange, adjust in a visitorial way, and tok, from the midst; a more emphatic this we incline to adopt as the true form of expression than "from among." sense in the present passage. Moses, The Levites are frequently spoken of as clothed with a visitorial or superin- subsequently as an element centrally intending power, was to order the priestly tesfused throughout the whole mass of functions of Aaron and his sons accord- the people. As to their substitution for ing to the divine will. ~ A~nd they the first-born and the grounds of it, see shall wait upon theirpriest's office. Heb. the note on Ex. 13: 2. It is very genshameru eth kehonnethdm, they shall erally conceded that prior to the estabkeep their priesthood, i. e. "for every lishment of the priesthood of Aaron and 42 NUMBERS. [B. C. 1490. the matrix among the children both man and beast; mine shall of Israel: therefore the Levites they be: I am the LORD. shall be mine; 14 And the LORD spake unto 13 Because all the first-born' Moses in the wilderness of Sinai, are mine: for on the day that saying, I smote all the first-born in the 15 Number the children of land of Egypt I hallowed unto Levi after the house of their me all the first-born in Israel, fathers, by their families: every k Ex. 13. 2, 12. Lev. 27. 26. Luke 2. 23. his sons, the first-born in the patri- vah, inasmuch as they might be considarchal families officiated in that capa- ered by their parents as having been city. The Talmud says, "Before the virtually taken from them by the avengTabernacle was erected, the use- of pri- ing stroke. It was not because they vate Altars and High Places was per- were intrinsically better than the firstmitted, and the eldest of each family born of the Egyptians that they were performed the sacrifices." (Tract. fMili- spared, but merely out of the sovereign kim in Mishna, 14.) See Note upon good pleasure of the Lord himself, who Ex. 24: 5, respecting the "young men " " giveth not account of any of his matsent by Moses to perform the office of ters." He therefore says of them, sacrificers. The conclusion seems fair "Mine they shall be." A separate and that priesthood was one of the privi- independent reason is given for the subleges of primogeniture. We are aware stitution of the Levites in their stead, to that this opinion is questioned by Out- wit, the devoted zeal they had maniram, Patrick, and others, but their ob- fested on the occasion of the iniquity jections do -not strike us as satisfac- connected with the worship of the goldtory.-~- That openeth the matrix. en calf, Ex. 32: 26. Deut. 33: 9, on Heb. peter rehem, the opening, or open- which see Notes.-~ IT hallowed unto er, of the zwomb; in apposition with me all thefirst-born. That is, sanctified the first-born," by which is to be un- and set apart from all profane and secderstood the first-born of the father, ular use, and appropriated as something and not merely the first-born of the holy. mother. V. 13. On the day that Ismsote all the The Numbering or 2ifester of the;first-born in the land of Egypt. This Levites. clause assigns the reason why the first- V. 15. gNumber the children of Levi. born were especially set apart and dedi- Heb. pekod, visit, mnuster. The comcated to the Lord. As Moses says to mand is here directed solely to Moses, Pharaoh that the Most High had raised but it is evident from v. 39 and ch. 4: him up (or, Heb. " caused him to stand, 34, that the duty was performed by to survive") when he was as good as Moses and Aaron, and by the princes dead by reason of the destructive of the congregation.-s- After the plagues, so here the first-born of Israel, house of their fathers. Gr. kat' oikous, that were graciously exempted when according to the houses. They were the first-born of Egypt were destroyed, counted after the houses of their fathers in the midst of whom they were, are and not of their mothers, inasmuch as claimed as the special property of Jeho- if a woman of the tribe of Levi were B. C. 1490.] CHAPTER III. 43 male z from a month old and up- of the sons of Gershon, by their ward shalt thou number them. families; Libni, and Shimei. 16 And Moses numbered 19 And the sons of Kohath them, according to the word of by their families; Amram, and the LORD, as he was command- Izehar, Hebron, and Uzziel. ed. 20 And the sons of Merari 17 And these mwere the sons by their families; Mahli, and of Levi by their names; Ger- Mushi. These are the families shon and Kohath and Merari. of the Levites according to the 18 And these are the names house of their fathers. I ver. 39. c. 26. 62. m Gen. 46. 11. Ex. 6. 16. n Ex. 6. 17-19. married to a man of the tribe of Judah, Lord. Heb. al _i Yehovah, according or any other tribe, her son was not to the mouth of the Lord. Gr. "Bythe reckoned a Levite. Maimonides, the voice of the Lord." great expounder of the Hebrew Canons, says, "Priests and Levites and Israel- The Descendants of Levi. ites may lawfully go in one to another V. 17. And these were the sons. Heb. (i. e. to marry) and that which is born va-yihyu alleh, and these became or wvere goeth after the male, etc., as it is writ- made to be. A nice shade of meaning ten, According to the house of their is conveyed by this phraseology. As a fathers; the house of his father, that is, general fact, in enumerations of this his family, and not the house of his mo- kind, the substantive verb is omitted in ther."-~ Every male from a month the original and "are" in the present old. Heb. mibben'hodesh,from the son tense supplied, as in the next verse, of a month. Male children were not where it is said, "And these are the reputed wholly purified from their un- names," etc. So if nothing more was cleanness till they were a month old, intended in the present passage than Lev. 12: 4, when the first-born were the simple specification of the three brought and presented before the Lord, sons of Levi, it would doubtless have Luke 2: 22, and when also they were read, "And these were the sons," etc. redeemed. The main reason, therefore, The true meaning, therefore, we think of the Levites being numbered or is given in the Vulg. version, which mustered from this age doubtless was, renders it "inventi sunt," were fouend that as they were substituted for the to be, i. e. were made out to be, by confirst-born of the other tribes, and suiting the genealogical tables to ascertheir redemption was appointed from tain their names, for they themselves a month old, the same period is fixed were not now living. Allusion is probupon in this case. To this we may ably had to Gen. 46: 11. Ex. 6:16.add, that as the males of all the other ~ Gershon, and Kohath, and Merari; tribes were numbered "from twenty whose descendants are ordinarily termyears and upward," had the Levites ed the Gershonites, the Kohathites, and been numbered in the same way, they Yerarites. would have fallen far short of the V. 20. According to the house of count of the first-born of the twelve their fathers. Gr. "According to the tribes. houses of their fathers;" as above, V. 16. According to the word of the v. 15. 44 NUMBERS. [B. C. 1490. 21 Of Gershon was the fam- shonites' shall pitch behind the ily of'the Libnites, and the tabernacle westward. family of the Shimites: these 24 And the chief of the house are the families of the Gershon- of the father of the Gershonites ites. shall be Eliasaph the son of Lael. 22 Those that were numbered 25 And the charge of the of them, according to the num- sons of GershonP in the taberber of all the males, from a nacle of the congregation shall month old and upward, even be the tabernacle q, and the those- that were numbered of tent', the covering thereof. and them, were seven thousand and the hanging for the door of five hundred. the tabernacle of the congrega23 The families of the Ger- tion. o c. 1. 53. p c. 4. 24-26. q Ex. 25. 9. r Ex. 26. 1, etc..The.amilves of the Houseofthe father" is probably equivalent to The Fawmiles of the Ho Cse of Gershon, "father-house," and as to its import, their NVumber, Position, and Charge. see Note on ch. 1: 2. V. 22. Those that were numbered of V. 25. In the tabernacle of the congrethem according to the number, etc. Heb. gation, (shall be) the tabernacle, and the pekuddhem bemispar, the mustered ones tent, and the covering thereof. The of them in (i. e. according to) the num- terms here employed may lead to some ber. This makes it still plainer that confusion in the mind of the reader. there was a real distinction between the The original has three distinct words acts denoted by these two words, and applied to denote the different parts of which we have endeavored all along to the tabernacle.-(1.) Ohel mold, tent of set forth by rendering the one by mnus- the congregation, here rendered "tabter and the other by number. Of the ernacle of the congregation." This nature of' this distinction, see Note on is applied to the edifice as a whole. ch. 1:3. Inspection, adjustment, a'r- (2.) M]ishkan, habitation, sometimes rangement, are mainly implied by the also denoting the whole tabernacle, but first, and enumeration by the second. here the inner set of ten curtains made Granting, however, that the distinc- of fine twined linen, and described Ex. tion is somewhat subtle and obscure, 26:1, 7, 14. 36: 8, 14, 19. (3.) Ohel, still it is desirable that a translation tent, used to designate the next outer should in some way indicate the fact set made of goat's hair. To these may that different words are employed in be added mikseh, covering, the term apthe Hebrew. plied to the outer envelope of ram's V. 24. And the chief of the house, etc. skins spread over the whole. See Note An officer in chief was to be set over on Ex. 26: 1, where a fuller account is each of the families, and over all these given. The care of the curtains and chiefs a supreme or presiding inspector, hangings in general fell to the lot of the v. 32. The exact order and regularity Gershonites. ~[ The hangingfor the established throughout the camp, in the door. Of this see the Note on Ex. 26: disposition of the tribes, the services 36, and of the hangings of the court and of the Levites, etc. is every where to the curtain for the entrance, see Note be observed. The phrase "house of on Ex. 27: 9. B. C. 1490.] CHAPTER III. 45 26 And the hangings8 of the 29 The families of the sons court, and the curtain for the of " Kohath shall pitch on the door of the court, which is by side of the tabernacle souththe tabernacle, and by the altar ward. round about, and the cordst of 30 And the chief of the house it, for all the service thereof. of the father of the families of 27 And of Kohath " was the the Kohathites shall be Elizafamily of the Amramites, and phan the son of Uzziel. the family of the Izeharites, and 31 And their charge shall the family of the Hebronites, be the ark I, and the table Y, and and the family of the Uzzielites: the candlestick, and the altars', these are the families of the and the vessels of the sanctuary Kohathites. wherewith they minister, and 28 In the number of all the the hanging a, and all the sermales, from a month old and vice thereof. upward, were eight thousand 32 And Eleazar the son of and six hundred, keeping the Aaron the priest shall be chief charge of the sanctuary. v c. 1. 53. w c. 4. 15. x Ex. 25. 10. y Ex. 25. e Ex. 27. 9, etc. t Ex. 35. 18. u 1 Chr. 26. 23. 23, 31. z Ex. 27. 1. 30. 1. a Ex. 26. 32. V. 26. And the cords of it.- That is, for "men of peace and righteousof the tabernacle, and not of the altar. ness." The ailxed pronoun in Hebrew often V. 29. Southward. Heb. temciniih, refers not to the nearest noun, but to to the right. The points of the comone more remote. See Glassius Phil. pass, according to Scriptural usage, are Sac. p. 155. ed. Dath. supposed to be determined by the position of one who looks to the east. In e Families of the ouse of Kohah, this case the south will be to the right. he Fa es of the oseo ohathSo Ps. 89:12, "The north and the their Nrumber, Position, and Charge. south (Heb. ydamin, the right), thou hast V. 27. And of Rohath was the fai- created them." ily of the Amramites. A precedency is V. 30. Elizaphan the son of Uzziel. given to this family because Moses and This man was of the fourth and youngAaron pertained to it, they being the est family of the Kohathites, and yet sons of Amram. The branch of the was preferred to the chief rank among family here alluded to must have been them. This, according to some of the the descendants of Moses, for they were Hebrew writers, gave offence to Korah, mere ordinary Levites, whereas those who was of the second family, or that descended from Aaron, and called his of Izhar, and prompted the rebellion " sons," were priests. of which he was the leader, recorded in V. 28. Keeping the charge of the ch, 16: 1-11. sanctuary. Heb. kodesh, the holy, or, V. 32. Chief over the chief of the Lethc holiness. Gr. "the holies." The vites. Heb. "Chief of the chiefs," which abstract is here used for the con- is an expression implying somewhat crete. Thus, Is. 60:17, "peace" and less of official pre-eminence. Eleazar, "righteousness" are used as abstracts who was appointed to this dignity, was 46 NUMBERS. [B. C. 1490. over the chief of the Levites, the side of the tabernacle northand have the oversight of them ward. that keep the charge of the sanc- 36 And under the custody tuary. and d charge of the sons of Me33 Of Merari I was the famn- rari shall be the boards of the ily of the Mahlites, and the fai- tabernacle, and the bars thereof, ily of the Mushites: these are and the pillars thereof, and the the families of Merari. sockets thereof, and all the ves34 And those that were num- sels thereof, and all that serveth bered of them, according to the thereto, number of all the males, from a 37 And the pillars of the month old and upward, were six court round about, and their thousand and two hundred. sockets, and their pins, and their 35 And the chief of the house cords. of the father of the families of 38. But those that encamp Merari was Zuriel the son of before the tabernacle toward the Abihail: these" shall pitch on east, even before the tabernacle b 1 Chr. 6.19. c c. 1. 53. d c. 4. 31, 32. more than a Levite, being a priest, and this branch of the Levites, except that hence arose the distinction between it was fewest in number of all the rest, high-priest and second priest, as inti- being 1300 less than the children of mated 2 Kings 25: 18. ~T Of the Le- Gershon. They had charge of the vites, Heb. faltlevi, the Levi. The name framework of the tabernacle. As their of the individual becomes collective by burden on this account was heavier prefixing the article rt h. So in all such than that of their brethren the Gershonwords as Gerstionites, Libnites,:Kohath- ites, therefore they were allowed four ites, Hebronites, Mierarites, etc. They wagons and eight oxen for their serare the names of the heads of the fami- vice, whereas the Gershonites had only lies with the article prefixed. In 1 Chr. two wagons and four oxen. See ch. 7: 12: 27, "the Aaronites" is "Aaron" in 7, 8. the original without the article.~ Have the oversight. Heb. pekuddah, The Encampment of oses and aron. visitation or visitorial oversight, from V. 38. Toward the east. Heb. WEdethe rootpddkad, on the import of which miih, which may also be rendered in we have had such frequent occasion to front, foremost, a rendering probably remark. See Note on ch. 1: 3. The to be preferred on account of the occuroriginal is often rendered in the Gr. by rence of the word "eastward" in the pqpiskop', bishopric, implying the o0fce next clause. The east, in the Scripof overseer. tures, is always supposed to take the precedence of the other quarters, as it the Families descended from a erharei, is there that the sun rises, and the sun thieir N!umber, Position, abnd C7harge. from the earliest ages has ever been acV. 33. These are the families of -Me- counted the most striking symbol of the rari. There is nothing peculiarly wor- Deity. The position now assigned to thy of note to be remarked respecting Moses and Aaron was of course the B. C. 1490.] CHAPTER III. 47 of the congregation eastward, 39 All 9 that were numbered shall be Moses, and Aaron and of the Levites, which Moses and his sons, keeping e the charge of Aaron numbered at the comthe sanctuary for the charge of mandment of the LORD, throughthe children of Israel; and the out their families, all the males stranger' that cometh nigh shall from a month old and upward, be put to death. were twenty and two thousand. e ver. 1, 8.,f ver. 10. g. 6. 62. most honorable, being between the suggestion of Hiller, who regards these standard of Judah and the door of the points as a Masoretic symbol to indicate tabernacle, which it was their province the absence of the entire word in other to guard.-~ Keerping the charge of manuscripts; and accordingly it is actthe sanctuary for the charge of the chil- ually found wanting in the Samaritan, dren of Israel. The original is vari- Codex, and in vs. 14, 16 of this chapter, ously rendered by the versionists;- Aaron is not named with Moses. Ken" Keeping the charge of the sanctuary, nicott also observes that the word is for the charge of the sons of Israel."- omitted in the most ancient Hebrew Ains. "That they may wait upon the manuscript in the Bodleian library. sanctuary and the children of Is- There are fifteen of these words in the rael." —Cov. "Wait on the sanctuary whole Hebrew text, printed with dots instead of the children of Israel."-Makt. "Wait to keep the sanctuary and to whereas normally there should be keep the children of Israel."-Cranr. but one dot over the whole word. Bish. The Latin Vulg. has; —" Hay- ~ Twenty and two thousand. A diffiing the custody of the sanctuary in the culty here arises from the fact that the midst of the sons of Israel." The idea sum total resulting from the enumerais undoubtedly that of a charge allotted tion of the several families as gven -to Moses and Aaron and his sons, which above is 22,300. Thus would otherwise have devolved upon the Israelites as a body. Gershon.........,500 V. 39. Moses and Aaron. The reader Kohath....8,600 Merari,....6..........,200 of the original Hebrew will observe that there are in this place a number of ex- 22,300 tra diacritical points over the word The prevailing mode among commentaAaron, which doubtless have some pe- tors of reconciling the discrepancy is to culiar significancy, but what they indi- suppose that the first-born qf the hLecate it is not possible to ascertain with vites themselves were deducted.from the certainty. Some of the Rabbinical wri- gross census of the tribe, and their ters say it is to denote that Aaron him- number, if in proportion to the other self was not embraced in the numbering tribes, would not have been far from of the tribe; but as we find no reason three hundred. It would have come given for this opinion, it can pass for sufficiently near to it to warrant the nothing more than a conjecture, al- present expression. By the fact of their though it may be in itself true. J. H. being the first-born, they belonged to Michaelis, in the notes to his invaluable God of course (Ex. 13: 2. 34: 20), and edition to the Heb. Bible, approves the i could not be exchanged for the first 48 NUMBERS. [B. 0. 1490. born of other tribes, and substituted in vor. Accordingly, it was most safely their stead, as other Levites were. We committed to that division of the peoknow of no more probable solution than ple, which was much the least forthis, and yet it is not quite satisfactory, midable through its numerical force." for why should the first-born be enu- (Palf. Lect., Vol. I. p. 323.) We recogmerated in the census of the several nize the leading drift of all these instifamilies and yet not counted in the ag- tutes as spiritual, and not political. gregate sum? And why did God order We may here recapitulate, in brief all the males to be numbered, without compass, the principal items pertaining at the same time making express ex- to the Levites. ception of the first-born? Again, it is thought scarcely credible that out of 1. Numbers. 22,000 Levites there should have been no more than 300 first-born. But to Gershonites, 8600 Kohathites, 8600. this it is suggested that those only were Merarites, 6200. reputed the first-born in this and the other tribes who were born subsequert 2. Position when encamped. to the slaughter of the Egyptian first- Gershonites,behindwestwardv.28 born, as it was from this date that the Kohathites, southward, v. 29. Lord claimed them as his own; and on Merarites, northward, v. 35. this supposition 300 may have been but Moses and Aaron, in front easta fair proportion. But after every ex- ward, v. 38. planation the point must be left in some degree of uncertainty. Happily, it is 3. Charges. not one of any great importance.-It is Gershonites; the tent, coverings, worthy of notice, that the Levites were veil, hanging of the court, etc. the fewest in number of any of the Kohathites; the ark, table, altar. tribes, being but 22,000, whereas the and instruments of the sanctuary, least of the others had 32,600, and the Merarites; the boards, bars, pillars, greatest 74,400; and to make the dis- sockets, etc. parity still more striking, out of these 4. Special Prerogatives of Kohath. 22,000 there were but 8,580 that were fit for service in the sanctuary (ch. 4: 1. Excelled in the multitude of fam47, 48.) We may safely admit a provi- ilies, or chief fathers, having dential ordering in this, for if this tribe four, whereas each of his brethren had but two. had increased proportionally to the rest, there would have been more Levites by dren, having 8600, that is, 1100 far than the first-born of all the tribes. more than his elder brother Michaelis and Palfrey, in their peculiar Gershon, and 2400 more than mode of commenting on the Laws of Merari. Moses would make more of the follow- 3. Of him came Moses, "king in ing suggestion than we are inclined to Jeshurun," Aaron the priest, attribute to it. "The sacred authority and Miriam the prophetess. was a balance in the commonwealth, Thus all the priests were of this family. Ex. 6:18, 20. which must not be suffered to become Num. 26: 58, 59. a preponderating weight. It furnished 4. His families had the chief place great advantages for political usurpa- about the sanctuary, to wit, tion, if other circumstances should fa- the south quarter, next to B. C. 1490.] CHAPTER III. 49 40 And the Loan said unto the children of Israel; and the Moses, Number' all the first- eattle of the Levites instead born of the males of the children of all the firstlings among the of Israel, from a month old and cattle of the children of Isupward, and take the number of rael. their names. 42 And Moses numbered, as 41 Andi thou shalt take the the LoRD commanded him, all Levites for me (I am the LoaD) the first-born among the children instead of all the first-born among of Israel. It ver. 15. i ver. 12, 45. 43 And all the first-born Moses, Aaron, and the priests. for me. Heb. A ii, to or unto me. ch. 8: 29. Chald. "Thou shalt bring near the Le5. Theyhad charge of the most holy vites before me." The expression in a things within the Tabernacle, previous passage, v. 12, " I have taken as the ark, table, candlesticks, the Levites," denotes rather the divine altar of incense, etc. 6. Wheres the whoie tribeof Levi purpose of taking, which was then had 48 cities allotted them communicated to Moses, whereas the in Canaan, Kohath's posterity language in this connection conveys a had 23 of these; the priests, command to Moses to declare this pur13; the other Kohathites, 10: pose to the people, and to have it exeso that he had, as it were, a cuted by actually making the exchange. double portion, as much as -s And the cattle of the Levites, etc. both his brethren, Josh. 21: This does not imply that the cattle were actually to be sacrificed, or taken away The Tumbering of the First-born of from the Levites, but simply that they Israel and the Sbstitution of the Le- should be accounted as the Lord's catVites. tie. They were to be considered as V. 40. Nzumber all the first-born, etc. alienated, though still left on the hands Heb. peldd, muster. If the idea is pre- of their former owners. This is a very cisely that of numbering, it is not easy proper light in fact in which to view all to see why it should be said in the next our worldly possessions; as really beclause, "Take the number (mispar) of longing to the Lord, but left in trust their names." This goes strongly to with us. confirm our previous suggestion on the V. 42. Alnd Afoses numnbered-all the subject. The object of this enumera- first-born, etc. Heb. y/iphkdd, mustertion was that their number and that of ed; on which see above. It will be obthe Levites might be compared, so that served that it is not said that he numthe proper adjustment might be made bered either the cattle, or the firstlings between them.-~ From a month old of the cattle, of the Levites, inasmuch and upward. This period is designated, as the exchange was not made by prebecause the first-born males were to be cisely substituting one for one, but was a month old before their parents were made in the gross, by taking all the bound to redeem them: if they died be- cattle of the Levites for all the firstlings fore, they were not to pay any thing for of the Israelites' cattle. them. V. 43. And all the flrst-born, males by V. 41. And thou shalt take the Levites the number qf names, etc. The phrase 50 NUMBERS. [B. C. 1490. males, by the number of names, of the Levites instead of their from a month old and upward, | cattle; and the Levites shall be of those that were numbered of mine: I am the LORD. them, were twenty and two thou- 46 And for those that are to sand two hundred and threescore be redeemed z of the two hunand thirteen. dred and threescore and thirteen 44 And the LORD spake unto of the first-born of the children Moses, saying, of Israel, which are more'n than 45 Take k the Levites instead the Levites; of all the first-born among the 47 Thou shalt even take five " children of Israel, and the cattle I Ex. 13. 13. c. 18.15. m ver. 39-43. n Lev. k ver. 41. ST. 6. c. 18. 16. ology of the original is here again pecu- founded, although even in that case liar from the use of the substantive verb other considerations are not precluded; to be (~,,r va-yehi, was (were) which, as as (1.) there may have been an unusuin v. 17 implies more than simply the ally large proportion of female firstfact of existence, namely, the making out born, which of course are not reckoned. to be, the ascertaining, or determining, (2.) It is probable that those only come for it is very seldom indeed that this into the count who were born subsequent verb is employed in the specification of to the slaughter of the Egyptian firstnumbers. The phrase "by the num- born, which occurred a few months ber of names" we suppose to refer to previously, and not those who were a list or census previously made, and as born before; for thus reads the law, the subsequent term " numbered " is in Ex. 13: 2, "Whatsoever openeth the the original a different word (~,~1~ womb (i. e. hereafter) both of man and liphkediihen, according to their mustered beast shall be mine." ones), the distinction between nqzumbering and mustering, so completely lost The -Redemption of the Suqaernusight of in our English version, is still, meraries. we think, designed to be kept up.- V. 45. Take the Levites, etc. That is, ~' Twenty and two thousand two hun- he was to take the two and twenty thoudred and threescore and thirteen. It is sand Levites above mentioned instead no doubt a circumstance well calculated of so many first-born. As for the cattle, to excite surprise, that out of a body they were not numbered as before reof upwards of 600,000 men, reckoning marked, but exchanged in the lump. from twenty years old and upward, -~ And the Levites shall be mine. there should not have been more than Chald. " And the Levites shall minister this number of first-born sons. Accord- before me." ingly, various solutions have been pro- V. 46. And for those that are to be posed tQ account for the fact. Ains- redeemed. Heb. lit. "And the redeemworth and others recognize in it a spe- ed." But the participle in the Heb. cial providence, designed to bring the has often the force of the future. Gr. first-born of Israel at large and the "And the redemptions (or ransoms.") first-born of the Levites more upon a And so afterwards, vs. 48, 49, 51. par in point of numbers. This is a V. 47. 17Tou shalt even takefive shekpious suggestion which may be well els apiece. Heb. " Thou shalt take five, B. C. 1490.] CHAPTER III. 51 shekels apiece by the poll; after 49 And Moses took the rethe shekel of the sanctuary shalt demption money of them that thou take them: (the shekel 0 is were over and above them that twenty gerahs:) were redeemed by the Levites: 48 And thou shalt give the 50 Of the first-born of the money, wherewith the odd num- children of Israel took he the ber of them is to be redeemed, money; a thousand three hununto Aaron and to his sons. dred and threescore and five o Ex. 30. 13. Lev. 27. 25. Ezek. 45. 12. five shekels." — By the poll. Heb. it burdensome."-Palfrey. ~ The legulgoleth, by the head (lit. the skull.) shekel is twenty gerahs. Or, twenty Gr. kata kephalsn, by the head. This pence. The gerah was a piece of silsum of five shekels became ever after ver supposed to have weighed about 16 the fixed price of redemption, as ap- barley-grains, while the shekel weighed pears from ch. 18: 16. This amount 320 grains. Concerning the shekel, see had recently (Lev. 27: 6) been appoint- Note on Gen. 20: 16. ed as the valuation of a man-child from V. 48. And thou shalt give the money. a month to five years old. As this was Heb. keseph, the silver. This was but the least of the valuations, it showed reasonable, inasmuch as the Levites that the Most High would burden his being given to Aaron and his sons by people as little as possible with the im- the Lord (vs. 6, 7), the money that was positions he saw fit to lay upon them. paid to make up what was lacking in The arrangement now ordained furnish- their proportion to the first-born of ed the precedent of a permanent tax, right belonged to them.- Wh7ereintended to be laid on the first-born in with the odd number of them is to be after times, as one of the perquisites of redeemed. Heb. "(The money) of the the priesthood. " In the first instance redeemed ofthe supernumeraries among it could not have been onerous, the them. Gr. " The redemptions (or rannumber of supernumeraries, on whom soms) of those that are over." it was assessed, being so small, and the V. 49. Of them that qwere over and whole amount being probably levied on above, etc. HIeb. hd.-odephim, that exall the first-born, since one had no bet- ceeded. The original word is the same ter right than another to consider him- that occurs in the preceding verses self redeemed by the substitution of a where the overplus of first-born is menLevite in his place. Once established, tioned. In these different verses it is the tax would be one likely to be cheer- variously rendered by "more than," fully paid, both on account of the inter- " odd number," and " them that were esting associations belonging to its ori- over and above." The root Mdaph, sigginal institution, and the happy circum- nifies to be sulperabundant or supeimflustances under which a parent would be ous, to exceed. In the process of recalled on to pay it for his heir. On the demption the first-born were redeemed one hand, it would furnish a perpetual as far as their number would reach; revenue to the priesthood, considerable the rest, forming the excess over the in amount; while on the other it would Levites, were redeemed by money. come from those whose domestic ex- V. 50. Of the first-born. aeb. bekor, penses were not yet such as to render in the singular, whereas the Gr. ren 52 NUMBERS. [B. C. 1490. shekels, after P the shekel of the CHAPTER IV. sanctuary: AND the LORD spake unto Mo51 And Moses gave q the mo- ses and unto Aaron, saying, ney of them that were redeem- 2 Take the sum of the sons ed, unto Aaron and to his sons, of Kohath from among the sons according to the word of the of Levi, after their families, by LORD, as' the LORD commanded the house of their fathers, Moses. 3 Froma thirty years old and p ver. 46, 47. q ver 48. r Mal. 4. 4. a c. 8. 24. 1 Chr. 23. 3. 24. 7. ders plurally 7rapa Twv 7rp ro, CHAPTER IV from the first-born (sons), as implying all. As to the precise manner in The Dlties of the respective Levitical which this affair of the redemption of TFamilies in Connection ith the Tabthe first-born was conducted, it is not ernacle. possible to speak with certainty. Some V. 2. Take the sum, etc. Heb. naso of the Jewish writers say it was done eth rosh, taee the head. See Note on by lot, so many scrolls havinginscribed ch. 1: 2. Chald. "Receive the count on them " A son of Levi," and so many, (or reckoning) of the sons of Kohath;" "Five shekels;" but the assertion rests whose families stand foremost here, beprobably upon conjecture or tradition, cause they carried the holiest things. and cannot have authority with us at Of Kohath's pre-eminence, see Note on the present day. Still such may have ch. 3: 28. Though Gershon was the been the method.- A thousand three eldest, yet Kohath has the precedence hundred and threescore and five shekels. by reason of the sanctity of his funcTwo hundred and seventy-three, which tion.-~- After their families, by the was the surplus number to be redeemed, house qof their fathers. See Note on multiplied by five gives just this total. ch. 1: 2. V. 51. The money of them that were V. 3. From thirty years old and predeemed. Gr. "The silver, the re- ward, even until fifty years old. Heb. demptions (or ransoms) of them that "From the son of thirty years to the were superfluous (or over and above.") son of fifty years;" of which phrase see This was given to Aaron, because the Note on Gen. 5:32. All the commentaLevites were given to him, v. 9, and tors here advert to an apparent diswhen the requisite number of persons crepancy between this passage and ch. fell short, the deficiency was supplied 8: 24, where five-and-twenty is the age by this redemption money. The re- specified, and 1 Chron. 23: 24. 2 Chron. deeming men in this manner by silver 31:17. Ezra 3: 8, where twenty is deforeshadowed a better redemption by signated as the age at which these serChrist, the Lord, and is probably refer- vices were to commence. The Greek, red to by the apostle Peter when he with a view apparently to conciliate this says (1 Pet. 1: 18, 19), "Ye know that passage with ch. 8: 24, reads twenty-five ye were not redeemed with corruptible instead of thirty, while Le Clerc supthings, as silver and gold, etc., but with poses that twenty-five in the latter place the precious blood of Christ." ~T Ac- to be a wrong reading for thirty. But cordinr to the word of the Lord. Heb. the intimation of error in the manu"According to the mouth of the Lord." script is merely conjectural. The JewGr. " By the voice of the Lord." ish writers, for the'most part, in order B.C. 1490.] CHAPTER IV. 53 upward even until fifty years old, all that enter into the host, to reconcile these various statements, counted by number of names by their maintain that Moses here speaks of polls, that did the work for the service entering upon their full ministration, of the house of the Lord, from the age which being laborious, involving the of twenty years and upward. For Dacarrying the burden of the sanctuary, vid said, The Lord God of Israel hath required the utmost vigor of body and given rest unto his people, that they discretion of mind; it therefore began may dwell in Jerusalem for ever: And at thirty. But in ch. 8: 24 the age of also unto the Levites; they shall no twenty-five, they say, denotes the time more carry the tabernacle, nor any veswhen they entered upon the prelimi- sels of it for the service thereof. For nary work of learning the duties which by the last words of David the Levites they were afterwards to perform. Thus were numbered from twenty years old Maimonides says, "A son of Levi com- and above." This would appear to have eth not into the court unto his service, been done by divine direction, 1 Chron. until they have first taught him five 28:13, 19, in order that by beginning years, as it is said Num. 8: 24,'from early to be instructed they might be five and twenty years old;' but where- the more fit at thirty to serve the Lord as it is said Num. 4:3,'from thirty and his people. The age of thirty, years old,' lo, five are for him to learn; therefore, became probably from this and he entereth not upon his service circumstance somewhat canonical for till he hath grown great (attained his full induction into the priestly office, as full stature) and become a man; as it is we learn was the case with John the said, Num. 4: 49,'Every man accord- Baptist and with our Lord himself. ing to his service.'" Chaskuni, anoth- ~ Untilfifty years old. At this period er rabbi, says moreover, "At twenty- of life the strength and vigor of manfive years old they entered all of them hood begins somewhat to decay, and it to do the lighter works, as to watch was therefore ordered that they should that no stranger came into the sanctu- be henceforth exempted from the harder ary, etc. etc., and at thirty years of age kinds of service, but they still retained they were in their strength, and did a lighter species of ministry about the bear the sanctuary," etc. This solution tabernacle, of which see ch. 8: 24, 27. is on the whole satisfactory, and the -~ Aill that enter into the host. ieb. arrangement indicated continued till kol bo letzabd2, every one that cometh to the time of David, who, near the close the army. "All that are meet for the of his life, recognized the present ordi- war."- Cov. "All that were able to nance, 1 Chron. 23:3, but as the ser- war."-Aat. "All that are able to go vice had then, when there was no taber- forth to the war."-Cran. The term is nacle to carry, become lighter and the military, but as it is spoken of the Ledemand for them at the same time in- vites, the import is spiritual, denoting creased, the period was fixed at twenty that kind of ministry or service which years instead of thirty. The following the priesthood was expected to perform, are the words of the sacred historian for which reason the Greek renders it relative to that subject, 1 Chron. 23: eas eisporeueomenos leitourgein, every one 24, 27. "These wuere the sons of Levi that entereth in to liturgize, i. e. to offiafter the house of their fathers; even ciate sacerdotally. In v. 23, the origithe chief of the fathers, as they were nal phrase embracing this word is ren 64 NUMBERS. [B. C. 1490. to do the work in the taberna- forward, Aaron shall come, and cle of the congregation. his sons, and they shall take down 4 This b shall be the service the covering vail do and cover the of the sons of Kohath in the ark " of testimony with it; tabernacle of the congregation, 6 And shall put thereon the about the " most holy things. covering of badgers' skins, and 5 And when the camp setteth d Ex. 26. 31. Is. 25. 7. Heb. 9. 3. 10. 20 e Ex. b ver. 15. c ver. 19. 25. 10-16. dered "to war the warfare," and this of the word " about " would give a preprobably gave rise to the N. T. diction, ferable sense;-" This shall be the serin which the work of the ministry is vice of the sons of Kohath, etc. (even) called, 1 Tim. 1: 18, "warring a good the most holy things," the ark and its warfare," and where we find mention appurtenances. Comp. vs. 19, 20, in also of "fighting a good fight of faith," the latter of which it is called "the of "the weapons of our warfare," of holy," and in the former "the holy of " good soldiers of Jesus Christ," etc.; holies," as here. all which speak of the Christian life V. 5. zAnd when the camp setteth foras a spiritual warfare. ~ To do the ward. Heb. bansaa, iar the breaking or work. Gr. panta ta erga, all the works. _pulling qp. See the term explained in Chald. "To serve the service." Vulg. the Note on ch. 2: 17. "When the host "To stand and to minister." This is breaketh up."-Cov. "When the host exegetical of the warfare above men- removeth." — at. The signal for settioned as holy and spiritual. Accord- ting forward was the removal of the ingly, the bishop's office is called by pillar of cloud. - f Aaron shall come, Paul " a good work," 1 Tim. 3: 1, as it and his sons. The express law prohibis to "labor in the word and doctrine," iting any one except the high-priest 1 Tim. 5: 17. —- In the tabernacle of once a year, entering into the most holy the congregation. Not precisely int the place, which held good while the cloud tabernacle, but about it, for none but rested on the tabernacle, must have adthe priests were allowed to enter with- mitted an exception when it was about in.- (About) the most holy things. to be taken up. Then the inferior Heb. kodesh hakkodoshim, holiness of priests might enter to prepare the saholinesses. This stands in the original in cred vessels for removal.-~ Shall apposition with tabernacle, which is take down. Heb. horidu, shall cause to Balled "most holy" from the holiness descend.-S The covering veil. Heb. of the various utensils, etc. which it paroketh hamdsok, that is, the veil that contained. See the usage ch. 3: 28. hung between the holy and most holy 10:21, where "sanctuary" is the col- place, as described Ex. 26:31, where lective name for all the sacred contents see Note. Gr. " shadowing veil." Heb. of which it was the receptacle, such as 9: 3, " The second veil." It was made the ark of the covenant, the altar, the of blue, purple, scarlet, and fine linen. table of shew-bread, the candlestick, etc. V. 6. And shall put thereon the cov" In the tabernacle of witness, which is ering of badgers' skins. As to the mamost holy."-Cov. Mat. Bp. Patrick, terial indicated by the term " badgers' however, suggests, with considerable skins," see Note on Ex. 25: 5. Here show of probability, that the omission the term does not mean the covering of B. C. 1490.] CHAPTER IV. 55 shall spread over it a cloth whol- them a cloth of scarlet, and coyly of blue, and shall put in the er the same with a covering of staves1 thereof. badgers' skins, and shall put in 7 And upon the table g of I the staves thereof. shew-bread they shall spread a 9 And they shall take a cloth cloth of blue, and put thereon of blue, and cover the candlethe dishes, and the spoons, and stick i of the light, and his lamps, the bowls, and covers to cover and his tongs, and his snuff-dishwithal: and the continual bread es, and all the oil vessels thereshall be thereon: of, wherewith they minister unto 8 And they shall spread upon it: f I K. 8. 7, 8. g Ex. 25. 23-30. Lt Lev. 24. 5-8. i Ex. 25. 31-38. badgers' skins made for the tabernacle, table of the bread of faces, or presence, which was carried by the Gershonites of the, etc., of the import of which see (vs. 24, 25), but one made for the pur- Note on Ex. 25: 30, where a full expose of concealing and sheltering the planation is given. Instead of blue the ark when it was carried. The proper Sept. here renders by purple. As it is rendering would therefore be, "And not said, like the other, to have been shall put thereon a covering of badgers' wholly of blue, it was doubtless someskins," as in v. 8. ~[ Shall spread thing of a different color. - And over it a cloth wholly of blue. This was covers to cove)r withal; or, Heb. "to one among the "clothes of service" pour out withal." Probably some kind mentioned Ex. 31:10, on which see of cups or goblets are intended, into Note. This covering of blue, it seems, which wine was poured. See on this in the case of the ark, was put on over point the Note on Ex. 25: 29. " Goblets the coarser skin-covering, in order and pots to pour with."-Bish. "Gobdoubtless to invest that symbol with lets and cups to pour the libaments." higher honor as a type of Christ, in -Dou. "Libation-vessels." —Gr.whose heart was the divine law (Ps. ~ The continutal bread. That is, the 40: 8), as the two tables were enshrined bread which was to stand continually in the sacred chest. Rabbi Bechai in- in the divine presence, the old being timates that this blue-colored cloth changed for new every sabbath. The spread over the ark was an emblem of Israelites were doubtless able to prothe skies which are spread as a curtain cure corn enough from the adjacent between us and the Majesty on high. countries, even when in the wilder-- And shall put in the staves there- ness, to make the shew-bread and to of. Heb. vesdmu baddauv, and adjust present the daily meal-offerings. The the staves thereof; i. e. dispose them land of Midian, where Moses' father-inrightly under the covering, that they law dwelt, was not far distant. might be laid on their shoulders; for V. 8. Shall spread uqpon them a cloth the staves were never taken out of the of scarlet. Of the import of the origirings, to which they were no doubt in nal for " scarlet," see Note on Ex. 25: 4. some way fitted to prevent slipping. The ark only and the table of shewV. 7. And eupon the table of shew- bread had three coverings; the rest of bread. Heb. shulhan pdninm, the table the sacred utensils had but two. None of faces, or of presence, instead of the but the table had a covering of scarlet. 56 NUMBERS. [B. C. 1490. 10 And they shall put it and the instruments I of.ministry, all the vessels thereof within a wherewith they minister in the covering of badgers' skins, and sanctuary, and put them in a shall put it upon a bar. cloth of blue, and cover them 11 And upon the golden al- with a covering of badgers'skins, tar k they shall spread a cloth of and shall put them on a bar: blue, and cover it with a cover- 13 And they shall take away ing of badgers' skins, and shall the ashes from the altar, and put to the staves thereof: spread a purple cloth there12 And they shall take all on: k Ex. 30. 1-5. 1 Ex. 25. 9. 1 Chr. 9. 29. Of the various minor articles specified John 19: 2, we read, " They put on him in these verses, see a minute explana- a pzrple robe." So also Mark 15: 17, tion in the Notes on Ex. 25, throughout. "They clothed him withpusople." Some V. 10. And shall put it u on a bar. have supposed that purple was employIeb. al hammot, upon a bar, lever, or ed in this instance as a color that would bier. The original is a different word naturally be formed by afire smothered from that employed to denote the staves in blue, and infer that the sacred fire, inserted in rings, and implies some which was to be kept always burning, kind of hand-vehicle carried between and of which nothing is expressly said two. It is the word used ch. 13: 23, to in this connection, was in fact carried denote the instrument of carriage on on the depressed or concave grate of the which the grapes were borne by the altar, where it might be covered over spies, though there translated staf. with some kind of lid, and still leave V. 12. All the instruments of minis- the upper surface of the altar even. try. By these are probably to be un- But we consider it after all as doubtful derstood the various utensils or vessels whether the injunction respecting the not elsewhere particularly specified, continual burning of the altar-fire (Lev. such as are spoken of 2 Kings 25:14, 6:13) is to be so strictly construed as 15, among the different articles enume- to forbid the supposition that it might rated as being carried away from the go out during the actual journeyings of temple at Jerusalem to Babylon. the people, and be rekindled again from V. 13. Shall take away the ashesfrom heaven, as at first, when they became the altar. That is, from the brazen stationary, and so resumed their daily altar, or altar of sacrifice, which stood worship. The law of the daily sacrifices in the court, and of which the ashes (Ex. 29:'38) was equally express as to were to be often cleansed; but espe- its being perpetually observed, and yet cially upon removals.-' Spread a the observance was no doubt occasionpurple cloth thereon. The brazen altar ally interrupted during their marches. only was covered with purple, as the Should we be satisfied that the holy fire table only was with scarlet, v. 8. It had at any time disappeared or gone was probably owing to the large infu- wholly out, still we do not perceive that sion of red that these colors were occa- this would any more have affected its sionally used interchangeably for each legal perpetuity, than would circumciother. Thus Mat. 27: 28, "They put sion cease to be a sacramental or coveon him a scarlet robe;" for which in nant sign because it was dropped for a B. C. 1490.] CHAPTER IV. 57 14 And they shall put up- skins, and put to the staves on it all the vessels'" thereof, of it. wherewith they minister about' 15 And when Aaron and his it, even the censers, the flesh- sons have made an end of coverhooks, and the shovels, and the ing the sanctuary, and all the basons, all the vessels of the vessels of the sanctuary, as the altar; and they shall spread camp is to set forward; after upon it a covering of badgers' that, the sons of Kohath " shall n c. 7. 9. 10. 21. Deut. 31. 9. Josh. 4. 10. 2 Sam. nm Ex. 38. 3. 2 Chr. 4. 19. 6. 13. 1 Chr. 15. 2, 15. course of years in the wilderness. They specified. "It may be conjectured that were both of divine appointment, and the Laver is left uncovered and always both ordained to be of lasting perpetui- open to the eyes of the people, that it ty, but both, we suppose, might tempo- might be a lively representation of God's rarily lapse without doing away the grace in Christ, continued and opened grounds of the language implying such as an ever-springing fountain; that by perpetuity. An occasional exception the washing of the new birth, by redoes not destroy a general rule. pentance and faith in this blood, we V. 14. Censers. This word is render- may in all our travels, at all times, ed by "fire-pans," Ex. 27: 3, on which cleanse our hands and feet (our works see Note.-It is remarkable that Moses and ways), as the sacrificers did from says nothing in this connection respect- the Laver, Ex. 30:19, 20; that albeit ing the Laver, which was one of the the face of the church is sometimes hid principal of the sacred vessels. The (as the tabernacle wrapped up), and omission is supplied in the Greek ver- the light of the Word shineth not, nor sion, as at the end of this verse it reads, public worship performed, yet always "And they shall take a purple cloth, God's elect having faith in him may and cover the Laver and his base (foot), wash and purge themselves in Christ's and they shall put it into a blue cover blood unto forgiveness of sins, sanctiof skin, and put it on bars." Upon fication of the spirit, and salvation." what authority this addition rests is not V. 15. Have made an end of covering known. Capellus, Grotius, and Houbi- the sanctua'ry. Ieb. heaklcodese, the gant, however, agree in supposing that sanctity or holiness. Gr. ta hayia, the this clause has in some way slipped out holy tlinys. See v. 4, also ch. 3: 28. of the Masoretic copies of the Hebrew We may safely recognize a spiritual imtext, and with them Rosenmuller is dis- port in this veiling from the public eye posed to coincide. The fact is certainly of Israel the holy things of their econsomewhat singular, when elsewhere the omy. As Moses' covering his face with Laver is especially enumerated among a veil denoted that "the children of Isthe other articles here spoken of. In reael could not steadfastly look to the end the absence of any satisfactory light on (i. e. the scope or drift) of that which is the point, we may perhaps safely give abolished," or, in other words, were insome weight to the pious suggestion of competent to grasp its typical signifiAinsworth that the Laver is not men- candy, so the Tabernacle in like manner tioned because it was not to be covered, and for a like reason was folded up and as were all the other sacred things here shrouded with veils and coverings from 3* 58 NUMBERS. [B. C. 1490. come to bear it: but they shall the burden of the sons of Konot touch~ any holy thing, lest hath in the tabernacle of the they dieP. These things are congregation. o 2 Sam. 6. 6, 7. 1 Chr. 13. 9, 10. p Heb. 12. 29. q c. 3. 31. the gaze of the people. They were not the ark.") The prohibition now utterin a state to penetrate its mysteries to ed was of equivalent bearing with that their spiritual good, and therefore the respecting Mount Sinai, which, by reasight was precluded. But the end and son of the divine presence associated accomplishment of these types we are with it at the time, might not be touchnow enabled, by the light of the Gos- ed upon pain of death, Ex. 19: 12. Heb. pel, to discern, even "the revelation of 12:18. The meaning is, that they were the mystery, which was kept secret not to touch the things themselves that since the world began, but now is made were covered, although in order to carmanifest, and by the scriptures of the ry them they must of course touch the prophets, according to the command- staves. These, we may suppose, were ment of the everlasting God, made sometimes, during the transportation, known to all nations for the obedience held in their hands, and sometimes of faith." Accordingly in the Apoca- borne on their shoulders, as they belyptic vision we have God's Throne and came fatigued with one or the other the true Tabernacle set forth in all their mode.- ~ Lest they die. Heb. Vdunveiled glory, Rev. 4: 2, etc. So also methu, and they die. Chald. and Gr. Rev. 11: ]19, "And the temple of God "That they may not die." The "not" was opened in heaven, and there was in this kind of phraseology is someseen in his temple the ark of his testa- times inserted, and sometimes omitted. ment."-. But they shall not touch The judgment here threatened was exeany holy things. Heb. hakkodesh, the cuted upon Uzzah, a Levite, who for sanctity. Gr. ta hagia, the holy things, putting forth his hand to steady the implying the totality of the sacred ark was immediately smitten of God things. It does not mean the taberna- and died. 1 Chron. 13: 10. ~; These cle particularly, having, if any thing, a (things) are the burden of the sons of more especial reference to the ark of KIohath. Gr. tauta aroutsin, they shall the covenant, which was the heart and bear these things, implying upon their core of the whole typical establishment, own shoulders, and not by means of to which it belonged. A comparison wagons or any other mode of conveyof the following passages will show ance. This was clearly the general conclusively the soundness of this con- province of the sons of Kohath, as a struction, 1 Kings 8:8, "And they part of the Levitical order contradisdrew out the staves, that the ends of tinguished from the priests. But judgthe staves were seen out in the holy ing from several portions of the subse(place.") According to the Heb. it is quent history, it does not appear that mi hakkodesh, frons the holy, i. e. pro- this arrangement was of such inviolable jecting out from the holy. The parallel sanctity as never to be infringed upon, text, 2 Chron. 5: 9, has it thus:-" And for the following passages have only to they drew out the staves (of the ark), be consulted to make it evident that that the ends of the staves were seen the priests did, on particular occasions, from the ark (Heb. nmin hdaron, from assume the office of the Levites in bear B. C. 1490.] CHAPTER IV. 59 16 And to the office of Elea- of all the tabernacle, and of zar, the son of Aaron the priest, all that therein is, in the sancpertaineth the oil r for the light, tuary, and in the vessels thereand the sweet incense, and the of. daily meat-offering t, and the 17 And the LORD spake unanointing oil", and the oversight to Moses and unto Aaron, sayr Ex. 25. 6. Lev. 24. 2. 8 Ex. 30. 34. t Ex. ing, 29. 40. u Ex. 30. 23. ing the ark. Deut. 31: 9. Josh. 3: 3. bowls, or lamp-sconces. The Jewish 1 Chron. 15: 12, 15. It was undoubt- writers say that the four following edly fitting in itself that the most wor- things were to be carried by Eleazar thy things should be handled by the himself, to wit, "The oil of the light most worthy persons, provided their and the oil of anointing, the one in his numbers were such as would enable right hand and the other in his left; them to do it. But as this was not the and the incense in his bosom, and the case at the outset of the Jewish polity, meat-offering on his shoulder."the burden was devolved upon an in- ~[ And the daily meat-offering. IHeb. ferior class, to which it was mainly, minchath hattcmid, the meat (meal) though not exclusively, confined in all offering of t7le continoeal. [ The after times. David's setting the ark oversight of all the tabernacle. Heb. on a cart (2 Sam. 6:13. 1 Chron. 13: 7) pekuddatdt, the same word which in was his infirmity, for he afterwards the beginning of the verse is transconfesses (1 Chron. 15: 13) that "the lated "office." -~ In the sanctuary. Lord our God made a breach upon us, IIeb. bekodesh, in the sanctity, or holifor that we sought him not after the ness; that is, in regard to the holiness, due order." But his error being cor- by which is meant especially the ark of rected in this matter, he subsequently the covenant, the holiest of the holy returned to the primitive order, causing things. " Sanctuary " here is evidently the priests and the Levites to " sanctify something distinct from " tabernacle," themselves to bring up the ark of the as otherwise we have a mere repetition. Lord God of Israel" (1 Chron. 15:13), — [ Inz the vessels thereof.. That is, io which it would seem they did con- regard to the vessels thereof; by which jointly. is meant the vessels pertaining to the tabernacle and not to the sanctuary. The Oee of ]Eteazar. The remarks of Ainsworth on the typiV. 16. And to the ofice of FEleazar- cal purport of all this are very appro( pertaineth) the oil, etc. Lit. " And the priate: —" In this office Bishop Eleazar office (Heb. peksddath, charge, over- was a figure of Christ,'the Bishop of sight, visitation,) was the oil, etc." Gr. our souls' (1 Pet. 2: 25), unto whom it "And Eleazar, the son of Aaron, was pettaineth to give grace (the oil of the overseer (episcopos, bishop) - his over- Spirit) for understanding the Scripsight (episcoqp, bishoplric) was the oil," tures (Luke 4: 18. 24: 45. John 1: 16); etc. The use of these ecclesiastical to put odors of sweet incense, to the terms helps us to apprehend the spirit- prayers of all saints by his mediation ual import which runs through the (Rev. 8: 3. 1 Tim. 2: 5); to present his whole. ~[ The oil for the light. that Church as a pure meat (meal) offering is, for the golden candlestick with its and sacrifice unto his Father (Eph. 5: 60 NUMBERS. [B. C. 1490. 18 Cut ye not off the tribe his sons shall go in, and appoint of the families of the Kohath- them every one to his service ites from among the Levites: and to his burden: 19 But thus do unto them, 20 But they shall not go in that they may live, and not die, to w see when the holy things when they approach unto the are covered, lest they die. most v holy things: Aaron and v ver. 4. w Ex. 19. 21. Lev. 10. 2. 1 Sam. 6. 19. 26, 27. 1 Cor. 5: 7); to give the anoint- tribe being cut off "from among the ing oil of the Holy Ghost for our sancti- Levites," showing clearly that it must fication and the rejoicing of our hearts bear a narrower sense than it ordinarily (John 7: 39. 1 John 2: 27); to oversee does. all churches and ministers, and all ac- V. 19. Th/at they may live and not tions in churches where he is present die. On the import of this phrase see and walks among them till the world's Note on Deut. 33: 6. The Targum of end. Matt. 28: 10. Rev. 1:13. 2: 1, Jonathan thus expounds it:-" That 2, etc." they may live in the life of the righteous, and not die with flaming fire," in A S2pecial Charge to Moses and Aaron. reference to Lev. 10: 2.- iT Alppoint V. 18. (ut ye not off, etc. Heb. al them every one to his service, etc. ileb. takrlithu, cause ye nlot to be cut of. Gr. "Place or put them man, man, upon mt olothreusate, destroy not. That is, be his service and upon his burden;" so careful lest by your negligence the peo- that all disorder and confusion of serple give way to vain curiosity, and thus vice might be avoided. Maimonides expose themselves to be cut off by a di- says, " The Levites are to be warned vine interposition, as happened in the that they do not each other's work, as case of Nadab and Abihu. The practi- that the singer help not to do the porcal lesson taught in these words is a ter's work, nor the porter the singer's; very solemn one, to wit, that we our- as it is written, Every man usnto his serselves become chargeable with those vice and his burden. The Levites that judgments which befall our fellow-men do the priest's service, or a Levite that through our procurement, which are employeth himself in that work which occasioned by our heedlessness or neg- is not his own, are in danger of death lect. "Those who do not what they by the hand of God." can to keep others from sin, do what V. 20. They shall not go in to see. they can to cut them off."-Yesry.- So also in Ex. 19: 21, the people were ~ The tribe of thefasnilies of the Ko- charged not to " break through unto hathites. Gr. "Ye shall not destroy of the Lord to gaze," and the men of Beththe tribe the family of Kaath." The shemesh, because they "6looked into the form of the expression in the original is ark of the Lord," were smitten to the peculiar, and would indicate that the number of upwards of 50,000 men, word "tribe" is here to be taken in a 1 Sam. 6: 19. The real internal ground more restricted sense than usual, as of this prohibition is the contrariety of equivalent to stock. The whole of the state between a holy God and sinful Levites properly constituted a tribe, men. As their minds were incapable of and yet in this instance we read of a perceiving the sacred mysteries couch B. C. 1490.] CHAPTER IV. 61 21 And the LORD spake unto houses of their fathers, by their Moses, saying, families; 22 Take also the sum of the 23 From thirty years old sons of Gershon, throughout the X ver. 3. ed under the symbols, so it was fitting "They shall not see, for one moment, that the symbols themselves should be the holy things." But the true renderwithholden from their eyes.'~ When ing we take to be this:-" They shall the holy tihings are covered. Heb. 3_=n) not go in to see, as it were, to swallow, keballa, as the swallowing up; a pecu- the holy things;" i. e. they shall not preliar phraseology, of which the true im- sume to gratify themselves with a hasty port is not very easy to be determined. view, with a quick and furtive glance, The general usage of the term may be as if they would swallow the objects judged of from the following instances: with their eyes. The two ideas of swalCh. 16: 30, "But if the Lord make a lowing and of suddenness are obviously new thing, and the earth open her included in the expression, and this is mouth, and swallow them q)," etc. Job corroborated by the Greek, " They shall 20: 15, "I He hath swallowed down rich- by no means go in to look suddenly es." Ex. 7:12, "ButAaron's rodswal- upon the holy things, and die." The lowed 2ep their rods." Ps. 106: 17, concealment thus enjoined plainly point"And the earth opened and swallowed ed to the darkness of that dispensation.'up Dathan." Job 7: 19, "How long "I That which is now brought to light wilt thou not depart from me, nor let by the gospel, and revealed to babes, me alone till I swallo c down my spit- i was then hid from the wise and prutie?" In other cases it is rendered by dent. They saw only the coverings, devour, destroy, and spend. Its general not the holy things themselves; but purport is that of absorbing, and thence now Christ has' destroyed the face of abolishing, making way owith, and caus- the covering.' " —Ienry. ing suddenly to disappear. It is nowhere else rendered by cover except in The lustering and the Chas ge of the the present passage, though that sense Gershosit as. is somewhat countenanced by the ver- V. 22. Take also the sum of the sons sion of Onkelos, " While they cover the of Gershos. The literal rendering of sacred vessels," and by the Syriac and the Heb. is here preferable:-" Take the Arabic, " When the holy is cover- the sum of the sons of Gershon, of them ed." Yet for reasons soon to be given also;" implying that although the Kowe doubt if this is the true sense, and hathites (the sons of the second broMichaelis in his "Supplement to the ther) were first numbered, because they Hebrew Lexicons" (sub voce Y5.) says were to carry the holiest things, yet the this sense is unknown to all orient- Lord would not overlook the other famal tongues. Gesenius intimates that ilies nor permit their ministry to be the expression may perhaps be eluci- discharged anymore irregularly. They dated from the phraseology in Job, also were to be carefully enumerated "1till I have swallowed my spittle," i. e. and assigned their particular charges. for a moment's time, a proverbial mode V. 23. Shalt thou number them. Heb. of speech in vogue among the Arabs. I ti2pAkod, shalt thou muster. Gr. epjiskepAccording to this the sense would be, i sai, survey.-s All that enter in to 62 NUMBERS. [B. C. 1490. and upward until fifty years old, is above upon it, and the hangshalt thou number them; all ing for the door of the tabernathat enter in to perform the ser- cle of the congregation. vice, to do the work in the tab- 26 And the hangings a of the ernacle of the congregation. court, and the hanging for the 24 This is the service of the door of the gate of the court, families of the Gershonites, to which is by the tabernacle, and serve, and for burdens. by the altar round about, and 25 And y they shall bear the their cords b, and all the instrucurtains of the tabernacle, and ments of their service, and all the tabernacle of the congrega- that is made for them: so shall tioln, his covering, and the cov- they serve. ering of the badgers' skins that 27 At the appointment of y c. 3. 25,'26. z Ex. 26. 14. a Ex. 217. 9. b Ex. 35. 18. perform the service. Heb. litzbo tzaba, tabernacle. That is, the ten fine curto war the warfare. Gr. leitourgein, to tains that formed the inward hangings liturgize, i. e. to minister sacerdotally. of the Tabernacle (Exs. 26:1, 2, etc.). Vulg. Qui ingrediuntur et ministrant in As nothing is said of Aaron or his sons tabernaculo fcederis, all who go in and being employed to take them down and minister in the tabernacle of covenant. make them ready for carriage, it may "All that are meet for the war to have be presumed that all this was done by an office in the tabernacle of witness."- the Gershonites. The foregoing prohiCov. "All that are able to go forth in bition did not include the curtains of war, for to do service in the tabernacle." the Tabernacle. ~[ Afnd the taberna-2fat. See Note on v. 3. ~ To do cle. Not the boards, the framework, of the work. " To serve the service."- the Tabernacle, which fell to the charge Ains. This is doubtless exegetical or of the Merarites (v. 31), but the eleven explanatory of the "warfare" just be- curtains of goats' hair which covered fore mentioned. A succeeding phrase the boards, and which are here called in this manner is often inserted with collectively the Tabernacle (Ex. 26: 7, the express design of elucidating a pre- 8, etc.). See Notes on ch. 3: 25, 26. ceding one. V. 26. And all the instrnuments of V. 24.:This is the service, etc. Gr. tlheir service, and all that is made for leitourgia, liturgy, i. e. sacred ministry. them. Or perhaps more correctly, " All -~ To serve, and for burdens. A that is to be done by them." Gr. "All definite distinction is undoubtedly to the vessels of service that they minister be understood here between service and with they shall attend to." "All the burden, the former referring to their instruments that serve for them, and all ministry in the Tabernacle while it that belongeth to their occupying."stood, in which they assisted the priests, Cov. " All the instruments that serve and also took down and set up the sa- unto them, and all that is made for cred structure (ch. 10: 21); and the them."-MWat. It is not easy to fix the latter denoting their carrying the edi- precise shade of meaning intended. fice and its furniture, when it was to be V. 27. At the appointment of Aaron, removed. etc. Heb. al pi, at the mouth. Chald. V. 25. Shall bear the curtains of the "At the word."- In all their bur B. C. 1490.] CHAPTER IV. 63 Aaron and his sons shall be all and upward even unto fifty years the service of the sons of the old shalt thou number them, Gershonites, in all their bur- every one that entereth into the dens, and in all their service: service, to do the work of the and ye shall appoint unto them tabernacle of the congregation. in charge all their burdens. 31 And this e is the charge 28 This is the service of the of their burden, according to all families of the sons of Gershon their service in the tabernacle in the tabernacle of the congre- of the congregation: they boards gation; and their charge shall of the tabernacle, and the bars be under the hand of Ithamar c, thereof, and the pillars thereof, the son of Aaron the priest. and sockets thereof, 29 As for the sons of Merari, 32 And the pillars of the thou shalt number them after court round about, and their their families, by the house of sockets, and their pins, and their their fathers; cords, with all their instru30 From thirty' years old mentsg, and with. all their sere ver. 33. d ver. 3. e c. 3. 36, 37. f Ex. 26. 15. g Ex. 25. 9. dens, and in all their service. Rather, " as to all their burdens, and as to all The Mustering and the Charge of the their service." Gr. According to all 3erarites. their ministrations, and according to V..29. Thou shalt number. Heb. tiphall their works."- [ And ye shall kod, thoushalt muster. "Thou shalt apappoint unto them in charge all their point." —Cov. Mat. See Note on v. 37. burdens. Heb. pekadtem, the same V. 30. From thirty years old and upword which is elsewhere rendered num- ward. Gr. " Twenty-five years;" on ber, and which we have for the most which see Note on v. 3.-' Every one part rendered muster, denoting not so that entereth into the service. IHeb. strictly enusneration as arrangement, "Every one that entereth into the warmarshalling, etc. See Note on ch. 1: 3. fare." See Notes on vs. 3, 23. The Gr. " Thou shalt take account of them original here is precisely the same with (Gr. epis7keps) by name in all their that in v. 3, and which is there rendered works," as in v. 32. The original ren- "all that enter into the host," in which dered "in charge" (bemishnzereth) de- appears a striking instance of that want notes literally in or with observation, of uniformity which is so conspicuous and may be understood of the care, dil- throughout our common version. igence, and exactitude with which the V. 31. The boards of the tabernacle, appointments of Aaron and his sons etc. Of the various articles mentioned were to be carried out relative to the here and in v. 32, see a particular acGershonites and their functions. count in Ex. 26, throughout. The V. 28. This is the service. Gr. leitour- charge of this family was evidently the gia, liturgy. —~ And their charge. Or, most cumbersome of any, and therefore their observation, their custody.- they were accommodated with wagons ~ Under the hand. That is, under the for the purpose, ch. 7: 8. government and direction. So in v. 33. V. 32. And by name ye shall reeckon 64 NUMBERS. [B. C. 1490. vice: and by name ye shall and after the house of their reckon the instruments of the fathers, charge of their burden. 35 From thirty years old 33 This is the service of the and upward even unto fifty families of the sons of Merari, years old, every one that enteraccording to all their service in eth into the service, for the the tabernacle of the congrega- work in the tabernacle of the tion, under the hand h of Itha- congregation: mar, the son of Aaron the priest. 36 And those that were num34 And Moses and Aaron, bered of them, by their families, and the chief of the congrega- were two thousand seven huntion, numbered the sons of the dred and fifty. Kohathites, after their families, 37 These were they that were A ver. 28. Josh. 3. 6. i ver. 47. the instruments. Heb. beslegmoth, by to which the act of numbering was subnames. Chald. "By their names." ordinate. See previous Notes. "By name ye shall reckon the things V. 35. Every one that entereth into that they must wait upon to bear.- the service. Heb. s: NtZ, i: kholt Bat. "All the vessels and implements?labbd letzdbd, every one that entereth they shall receive by account, and so this warfare. Gr. leitousryein, to littershall carry them." —Vuwg. As the gize. See Note onvs. 3, 30. sockets, pillars, pins, cords, etc. per- V. 36. Asnd those that were numbered taining to the Tabernacle were very of them - were, etc. HEeb. va-yihyee numerous, and many of them small, 9pekudih'em, and these were of the munsthey were liable to get misplaced, neg- tered ones of them, that is, these were lected, or lost, and therefore it was made to be, or found to be, according commanded that an inventory should to the explanation given in the Note on be made out of all these particulars, as ch. 3: 43. The process denoted by the a security against the risks to which term pdkad, which we have rendered they would naturally be subject.- by muster, seems first to have been ac-' Shall reckon. Heb. tsiphedec, shall complished, and then their number muster. It is important to keep before subsequently ascertained. It does not the eye of the reader the peculiar use appear that the above word in itself deof this word. notes both processes.-' Two thousand seven hundred and ftifty. By comThe Jugnber of the lKohathites. paring this with ch. 3: 28, it appears V. 33. This is the service of the fain- that out of 8600, the total number of the ilies of the sons of Merari. That is, in Kohathites, there were only about a taking down and carrying the taberna- fourth part fit and able for service. cle, which was done under the super- V. 37. These (were) they that were intendence of Ithamar, who had the numbered, etc. It will be observed that oversight both of the Gershonites and while the verb "were" is inserted in Merarites, as Eleazar had of the Ko- the preceding verse it is omitted here, hathites, vs. 16, 28. which goes to confirm our suggestion, V. 34. And iloses and Aaron - that its import in certain connections is numbered. Heb. yishkod, mustered; not simply to be, but to be made, or to B. C, 1490.] CHAPTER IV. 65 numbered of the families of the and Aaron did number, accordKohathites, all that might do ing to the commandmeut of the service in the tabernacle of the LORD. congregation, which Moses and 42 And those that were numAaron did number, according to bered of the families of the sons the commandment of the LORD of Merari, throughout their famby the hand of Moses. ilies, by the house of their fathers, 38 And those that were num- 43 From thirty years old and bered of the sons of Gershon, upward even unto fifty years old, throughout their families, and every one that entereth into the by the house of their fathers, service, for the work in the tab39 From thirty years old and ernacle of the congregation, upward even unto fifty years old, 44 Even those that were numevery one that entereth into the bered of them, after their famiservice, for the work in the tab- lies, were three thousand and ernacle of the congregation, two hundred. 40 Even those that were num- 45 These be those that were bered of them, throughout their numbered of the families of the families, by the house of their sons of Merari, whom Moses and fathers, were two thousand and Aaron numbered, according to six hundred and thirty. the word of the LoRDI by the 41 These k are they that were hand of Moses. numbered of the families of the 46 All those that were numsons of Gershon, of all that might bered of the Levites, from Modo service in the tabernacle of ses and Aaron and the chief of the congregation, whom Moses Israel numbered, after their famk ver. 22. I ver. 29. be made out to be, as the result of some The Number of the ferarites. previous process. The act indicated V. 44. Three thousand and two 7unby the termpdkad seems to be, to ascer- red. Here also out of 6200 erarites tain by inspection or visitation what in- (ch. 3: 34) only somewhat more than dividuals werefit and competent to per- half were found fit for service in their form certain offices. This is the idea appropriate sphere. In a tabellated we attach to the word muster. The form the numbers stand thus:actual enumeration of these individuals, though accompanying the muster, KOHATHrITErS, { Able men,,850 was not identical with it. A similar phraseology occurs in vs. 38-40. Total. 8,600 GERSHONITES,... Able men, 2,630 The NYumber of the Gershonites. Unable, 4,80 V. 40. Two thousand six hundred and Total........7,500 thirty. From ch. 3: 22, it appears that MEgArIT,... Able men, 3,200 the total of the Gershonites was 7500. Unable,,000 Of these a little more than one third Total,........ 6,200 were fit to serve in the Tabernacle. Grand total....... 22,300 66 NUMBERS. [B. C. 1490. ilies, and after the house of their sand and five hundred and fourfathers, score. 47 From thirty years old 49 According to the coinand upward even unto fifty years mandment of the LoaRD they were old, every one that came to do numbered by the hand of Moses, the service of the ministry, and every one according to his serthe service of the burden in the vice o, and according to his burtabernacle of the congregation, den: thus were they numbered 48 Even those that were num- of him, as the LORD commanded bered of them, were eight thou- Moses. rn ver. 3. 23, 30. 1 Chr. 23. 3, 27. en Rom. 12. 6-8. 1 Cor. 12. 4-31. o ver. 15, 24. 31. ver. 1. 21. Thus, out of the whole number of the were strong men, between the ages of Levites, amounting to 22,300, only 8,580 thirty and fifty. This we may regard were fit for service, leaving 13,720 un- as the result of a special ordering of the fit, either from being too old or too divine Providence. young, or otherwise disqualified. "Of V. 47. -Every one that came to do the the many that add to the numbers of service of tihe ministry, and the service the church, there are comparatively but of the burden. ITeb. laabod abodatle few that contribute to the service of it. abodah, to serve thie service of the service, So it has been, and so it is; many have i. e. the most laborious service, even a place in the tabernacle that do but that of the burden. The service is here little of the work of the tabernacle."- probably to be distinguished from the lenry. The family of Merari, though bzrdens according to the explanation numerically smaller than either of the given in the Note on v. 19. Gr. " Every other families of Levi, had yet a great- one that goes in to the service (erygoe, er number of able men than either of wsork) of the works, and the charge of them; for out of 6200 males of a month the things that are carried in the taberold and upwards, we find 3200 who nacle of witness." were neither too young nor too old for V. 49. According to the cornmandthe service of the sanctuary; which was ment. Ileb. alpi, at or upon the moueth. more than one half the whole number. Gr. "By the voice." -XT ThW7ey were In this the divine wisdom conspicuous- numbered by the hand of Moses, etc. ly appears; for the Merarites were Heb. "He mlustered them by the hand charged with the heaviest part of the of Moses, every one according to his burdens, such as the boards, bars, sock- service and according to his burden." ets, etc.; and though wagons were af- "H e mustered " (i. e. one mustered) is terwards provided for them, yet their an impersonal form of expression equivduties in loading and unloading would alent to "they were mustered," as renbe peculiarly onerous. It was requi- dered in our version; but it is always desite, therefore, that those charged with sirable to exhibit the exact literal sense this responsibility should be adapted to of a passage. From the tenor of the it both in numbers and strength. In verse it is still farther apparent that the most cases, in any given number of fam- import of "muster " in this connection, ilies, the young and the aged exceed is not precisely to " number," but to arthose in middle life; but here it is oth- range, order, and marshal, in reference erwise, as more than half the Merarites to the discharge of certain functions. B. C. 1490.] CHAPTER IV. 67 CHAPTER V. camp every lepera, and every AND the LoRD spake unto Mo- one that hath an issue b and ses, saying, whosoever is defiled by the 2 Command the children of dead. Israel, that they put out of the a Lev. 13.146. c. 1l. 14. Deut. 24.8,9. b Lev 15. 2. e Lev. 21. 1. c. 9. 6, 10. 19. 11-13 31. 19. CHAPTER V. timately connected with it.-~T Every leper. For a full account of the leprosy The Removal of the Unclean from and the laws pertaining to it, see Note the Camp. on Lev. 13, throughout.-s Efvery one V. 2. Command the children of Is- that hath an issue. See Note on Lev. rael, etc. The camp of Israel having 15: 2. — Whosoever is defiled by the been now arranged according to the di- dead. Heb. tdmE' ldnephesh, defiled by vine program, with the sanctuary in a soul. The usage is very peculiar, but the centre, as the palace of "the Great a reference to the following passages King," orders are given with a view to will show beyond dispute that the usual preserve its sanctity inviolate. Accord- iHeb. word for soul does in several ining to laws enacted on these subjects stances denote a dead body, Lev. 21:11. at different times, lepers and persons 22:4. Num. 6:6. Hag. 2:13. An atotherwise unclean were to be excluded tempted solution of the grounds of this from the camp. For this exclusion usage will be found in my work entithe following reasons may be cited. tfled, "The Soul; or, an Inquiry into (1.) PhZysical; the diseases were con- Scriptural Psychology," p. 62. It is tagious, and therefore there was a ne- obvious that these legal pollutions repcessity for putting those afflicted with resented our pollution by sin of whatevthem apart, that the infection might not er kind, and the exclusion of persons be communicated. (2.) Spiritual; the affected by these different species of decamp was the habitation of God, a being filements from the camp pointed to a of infinite purity, and therefore in honor similar allotment in regard to those who of him who had thus condescended to are spiritually defiled, and thus liable dwell with them, nothing impure should to be cast out of the Church, into which be permitted to remain. (3.) Typical; it is said that " any thing that defileth the camp was the emblem of the may in no wise enter," Rev. 22: 27. church, where nothing that is defiled "Henceforth there shall no more come should enter, and in which nothing that into thee the uncircumcised and the unis unholy should be tolerated. Comp. clean," Is. 52:1. As in the preceding ch. 12: 14. Lev. 13: 46. Deut. 24: 8, 9. chapters the chosen people are exhibit2 Kings 7: 3. That Moses was to com- ed as a great, numerous, and highly famaand the children of Israel to do this vored people, so we are taught in this shows the weightiness of the matter in and several following chapters that they the divine estimation; and it is very were to be a holy people; that is, that natural to infer that so stringent a law they were to be externally and ceremoin regard to external or natural purity nially holy; they were to be strict in would tend to produce a more careful the observance of all the divine rites study of internal or moral purity, the and institutions, as the condition of enone being emblematical of the other, joying the tokens of the Lord's presand therefore by association of ideas in- ence among them, and the outward 68 NUMBERS. [B. C. 1490. 3 Both male and female shall out the camp: as the LORD ye put out, without the camp spake unto Moses, so did the shall ye put them, that they de- children of Israel. file not their camps, in the midst 5 And the LORD spake unto whereof Ie dwell. Moses, saying, 4 And the children of Israel 6 Speak unto the children of did so, and put them out with- Israel; WhenS a man or woman shall commit any sin that men d 2 K.. 3. 2 Chr. 26. 21. e Lev. 26. 11, 12. 2 Cor. 6.16. f Lcv. 6. 2. blessings of his Providence which were camp of the Shekinah, or of the Lord's promised to their obedience. As a mat- divine presence, viz., the Sanctuary ter of historical fact it does not appear with its courts. (2.) The camp of Levi, that the nation of Israel, as a nation, who, with his sons, camped round about were at all distinguished by a corre- the sanctuary. (3.) The camp of Issponding internal sanctity and purity. rael, which encompassed them all. A Their religious character has probably threefold division somewhat analogous always been substantially what it now was recognized in reference to the Temis. But their representative function ple and its precincts in aftertimes. could still be discharged independent Lepers were accounted so unclean, that of their personal qualities. Hence it is they were not admitted into any of that we meet with such an ordinance these three camps, but shut out of them as the present. The purity of the Jew- all, Lev. 13: 46. But he that had an ish camp pointed typically to the purity issue, or seminal flux, Lev. 15: 2, was of the Christian church. only shut out of the first two, the camp V. 3. Both male and female shall ye of the Lord and the camp of the Levites; pust out. Heb. mizzadcdr ad nekdbdh while he might remain in the camp of teshallehu, from male to female shall ye Israel. He that was " defiled by the send out. The command here given dead," Lev. 21:1, was only excluded took effect upon Miriam as related ch. from the first, but. not from the other 12: 15.- ~ Without the camp shall ye two.-S In the mnidst wuhereof Idwell. put them. Heb. el mihootz, to without, That is, by the visible symbol of the dithat is, to a place without the precincts vine presence. Chald. " My Shekinah of the camp. —T That they de~file not dwelleth among you." As the divine their camps. Heb. "And let them not presence consecrates whatever comes defile (or, make unclean) their camps." in contact with it, it behoves all unThat is, as we suppose, at whatever cleanness and iniquity to hide its head place they might encamp during their before him. journeyings, they were always to be careful and observe the same exemplary Restitution to be made in the case of purity by excluding the causes and oc- Trespasses. casions of pollution. Yet the fact is not V. 6. When a man or woman shall to be overlooked that many distinguish- commit any sin that men commit. Heb. ed expositors, both Jewish and Chris- " A man or a woman, when they shall tian, give another reason for the use of do (any) of all the sins of man." That the plural in this connection. They say is, any of the sins which men, as frail that there were three camps: (1.) The and fallen beings, are prone to commit. B. C. 1490.] CHAPTER V. 69 commit, to do a trespass against their sin which they have done: the LORD, and that person be and he shall recompense' his guilty; trespass with the principal there7 Then they shall confess 9 of, and add unto it the fifth part g Lev. 5. 5. 26. 40. Josh. 7. 19. Job 33. 57. Ps. 32. 5. Prov. 28. 13. 1 John 1. 9.. h Lev. 6. 5-7. 7. 7. Gr. " Of all human sins;" sins incident The prevarication and falsehood supto humanity. Pool and others give the posed in such a case, the denial of havexpression a little different shade of im- ing received a deposit in trust, would port, and understand by " sins of man " be an aggravated offence against the sins against men, sins whereby other Lord, who requires universal equity and men are wronged and injured. It is honesty.- ~ And that person be guilty. therefore an example of what is termed Heb. nephesh hahiv, and that soul. That a genitive of the object, being classed is, according to Pool, shall be sensible with the following, "Blasphemy of the of his guilt, or be convicted of his conSpirit," i. e. blasphemy against the science. Otherwise it would amount Holy Ghost. Comp. Mat. 12: 31, and simply to a tautology, for the being Mark 3: 29. Luke 10:12. "Power of really guilty is implied in the previous all flesh," John 17:2, i. e. power over expression, "when one shall commit all flesh. "Power of spirits," Mat. 10: any sin." Rosenmuller, however, in1, i. e. power over or against spirits, terprets it, "And shall in this manner Luke 9: 1. "Prayer of God." Luke 6: have contracted guilt." Compared with 12, i. e. prayer directed to God. " Spoil the following verse this appears to be of the poor," Is. 3:14, i. e. spoil taken the most probable construction. from the poor. " Violence of the chil- V. 7. T2henz they shall confess their sin, dren of Judah," Joel 3: 19, i. e. violence etc. Heb. hithvaddeu, shall make themagainst them, as it is also translated. selves to confess, implying somewhat of This construction is favored by vs. 7, 8; self-compulsion. Although here made but it is not very material which is a condition in a particular case, yet conadopted. — To do a trespass against fession is the invariable requisite to rethe Iord. Heb. " To transgress a trans- mission in all cases. "Whoso that congression;" that is, to commit (or, by fesseth and forsaketh (sins) shall have committing) a transgression, as in Lev. mercy," Prov. 28: 13.'It is evident 6: 2, where see Note. Chald. "To fal- that the design of the divine Lawgiver sify a falsehood," that is, to speak or was to encourage confession in regard deal falsely. On the force of the Heb. to such offences as could not be discovterm seeNote on Lev. 5:15. Gr. "De- ered by the testimony of witnesses. spising shall despise," as also in Lev. This was merciful and wise. It tended 6: 2. ~.Against the Lord. See this to relieve the mind of a sense of guilt, phrase explained in the Note on Lev. and to promote an ingenuous disposi6: 2. It implies that wrongs done to tion. In order still farther to effect this the neighbor are in fact sins against object, it will be observed that the fine God. The Chaldee understands this of in case of theft is much less than it frauds and deceptions practised upon would have been had not the crime been others by means of a false oath, which acknowledged, but had been proved would seem to be countenanced by Lev. in a court of justice.- ~ Shall re6: 2, where the same command is given. compense his trespass Heb. hashib eth 70 NUMBERS. [B. C. 1490. thereof, and give it unto him pensed unto the Lo-RD, even to against whom he hath tres- the priest; beside the ram of passed. the atonement, whereby an 8 But if the man have no kins- atonement shall be made for man to recompense the trespass him. unto, let the trespass be recom- 9 And every offering of all ashorno, shagll restore his trespass (or, mae. Heb. goEl, redeemer. On the imhis guiltiness), meaning the thing for port of this term, see Note on Gen. 9: 5. which he is guilty. On the whole sub- It denotes the person who, according to ject of ashams, trespasses, and trespass- oriental custom, assumes the office of offerings, see the introductory observa- redeemer, avenger, and general agent tions to Lev. 5, where the nature of in behalf of one who is deceased. On these offences and the prescribed offer- this ground the Hebrews apply this ings is fully discussed. See also Note law mainly to the stranger, supposing on Lev. 6:4. Maimonides says, " The there would not be apt to be any one in asham (guiltiness) here spoken of is the Israel without kinsmen of some kind, thing taken by rapine or the price either parent, brother, child, or other thereof."- [ With theprineipal there- relative; "but this," says Jarchi and of. Heb. berosho, in his head, i. e. with Maimonides, " is meant of the stranger the sum total in all its items, every that dieth and leaveth no heirs."whit. See Note on ch. 1: 2, on the ~[ Let the trespass be recomspensed unto peculiar use of "head " in the sense of the Lord, even unto the priest. The sum.- A 4nd add unto it the fifth Lord and the priest are here, as it were, part thereof. See the Notes on Lev. 6: identified, from the fact that the priest 4, 5. This penalty was enjoined both was the Lord's representative or depuas a compensation to the injured party ty, acting on his behalf and in his name. for being deprived of the use of his The case contemplated is where the property for a longer or shorter time, man to whom an injury had been done and as a proper though mild punish- was dead, and he who had committed it ment to the offender, with a view to pre- was required to make satisfaction to his vent the recurrence of similar wrongs. heir, if he had one, by restoring the It is enacted in Ex. 22: 1, that "If a principal and adding a fifth part to it. man shall steal an ox, or a sheep, and In case he had no heir and no kinsman kill it, or sell it; he shall restore five to act the part of a Goal, the restoration oxen for an ox, and four sheep for a was to be made to the Lord, in the persheep." But in this instance the law son of his representative the priest, evidently contemplates the case of a though Jewish writers say, with much high-handed and wilful act of theft, plausibility, that it was afterwards where the perpetrator is convicted by equally distributed among all the priests legal process, and not by his own con- who were then serving in their course. fession, of the crime; whereas, in the ~' Beside the ram of atonement. passage before us, the fraudulent act is Comp. Lev. 6: 6, 7. The guilty party had regarded as of milder form, and is ex- offended both God and man by his trestenuated by the voluntary confession of pass. By restitution he was to satisfy the guilty party. the latter, and by atonement the former. V. 8. Bidt if the man have no kins- V. 9. Every ofering. Heb. terumah, B. C. 1490.] CHAPTER V. 71 the holy things of the children any man giveth the priest, it of Israel, which they bring unto shall be his. the priest, shall i be his. 11 And the LORD spake unto 10 And every man's hallowed Moses, saying, things shall be his: whatsoever 12 Speak unto the children of Israel, and say unto them, If i Ex. 29. 28. Lev. 6. 17 18. 7. 6-14. e. 8. 8, 9, 19. any man's wife go aside, and Deut 18. 3, 4. Ezek44. 2, 30. Mal44. 3. 8-10. 1 Cor. commit a trespass against him, heave-o/fering, taken here in a large shall be his. That is, every man's halsense so as to include the wave-qfering, lowed things are to be considered, in both which, according to Ex. 29: 26-28, the first instance, as being his own, and fell to the portion of Aaron. Chald. subject to his own voluntary disposal; " Separation, or separated thing." Gr. but when he has determined to make a " And every first-fruit according to all present of any of them to the Lord, then the hallowed things."-~- Which they they fall to the share of that priest into bring unto the priest. Heb. yakribu, whose hand it is delivered, who is to bring near, cause to approach, i. e. by consider it his. The former verse speaks way of religious offering. As before of the holy things of the children of Isremarked, it was offered to the Lord in rael in general, this of what any particthe person of the priest. Comp. ch. 18. ular person bestowed upon a priest. Gr. "Whatsoever they shall offer to the Lord, to the priest to him shall it The Trial of Jealousy. be."- Shall be his. That is, his V. 12. If any maa's wife go aside. who officiates as offerer at the time. Heb. ish, ish, a man, a man, that is, as Compare with this what is said about rightly rendered, the wife of any manthe provision for the priests, Ezek. 44: a not unusual Hebrew idiom. Adultery 28-30, " I am their inheritance: and ye was a crime expressly forbidden by the shall give them no possession in Israel: seventh commandment, and the punishI am their possession. They shall eat ment assigned by the law to both the the meat-offering, and the sin-offering, adulterer and the adulteress was death and the trespass-offbring; and every by stoning, when the commission of the dedicated thing in Israel shall be theirs. crime was discovered. But sometimes And the first of all the first-fruits of all the crime might be suspected, and a things, and every oblation of all, of spirit of jealousy, with or without just every sort of your oblations, shall be cause, might come over the mind of the the priest's: ye shall also give unto the husband. In such a case express propriest the first of your dough, that he vision was made, by this law, for demay cause the blessing to rest in thine termining the guilt or innocence of the house." These verses appear to have wife; and although God might have no specially intimate connection with declared her innocence or guilt at once, the foregoing, but having spoken of a yet he chose that it should assume the recompense to be made under -certain form of a public trial, that the attention circumstances to the priest, he takes of the people might be the more called, occasion to deliver some other laws in both to the crime of adultery, as also to which the priests were concerned. his own presence and active agency in V. 10. Every man's hallowed things the administration of the law he had 72 NUMBERS. [B. C. 1490 given them. The connection of this sions, and take the law into his own enactment with the preceding is not hands. To meet such a case, a trial very obvious, but it may be that inas- was instituted, by which the innocence much as the preceding verses allude to or guilt of a suspected wife might be various kinds of frauds, this may be in- established beyond question. The trial troduced here as the most aggravated of a case of only suspected guilt, and form of that iniquity which a man could incapable of proof, could not be other have practised upon him. The law in than an ordeal; and no one who pays itself is one of the most remarkable of attention to this awful process can doubt all the Mosaic institutes. It goes on that it must have had a powerful effect the assumption that as the Lord is the for the intended purpose, or believe author of marriage, so he will show him- that any really guilty woman could go self the revenger of the breach of it; and through it and brave its results. It it would naturally carry with it, so far must have been an awful thing even to as the predicted results ensued, indu- the innocent, who knew that the result bitable evidence of miraculous agency, would clear their character from suspiand consequently afford full proof of the cion; and this was perhaps intended divinity of its origin; and if this par- in order that their conduct might not ticular law were divine, it could not only be free from actual guilt, but that well fail to make out the same character they might avoid all conduct calculated for the whole system. Here is a crime to give cause for suspicion. We read threatened with a punishment which no instance in which the trial took could only fall upon it through a special place; and if the administration of the divine interposition, and such a fact ordeal were really infrequent, we may would establish a permanent supernat- regard that as an evidence of its pracural administration of the affairs of the tical utility. For it would seem that Jewish nation. It is one of the earliest the trial and its result were so dreadful, specimens on record of what is termed that the guilty rather confessed their the trial by ordeal. Ordeal (Lat. orda- crime, as they were earnestly exhorted lium) is plausibly supposed to be de- to do, than go through it. The innorived from the Saxon ordal or ordel, cent only would then drink the bitter compounded of or, great, and dcel, judg- water; and as it produced no marked mqent, implying the greatest, most sol- effect upon them, this may have led to emn, and decisive mode of judgment. the gradual disuse of the trial, under It always implied an appeal to the im- the impression that it had ceased to be Maediate inteseosition of God, and was operative. The Jews, however, say therefore resorted to only in momen- that this form of trial continued in use tous cases, where there was no sufficient till towards the latter end of the second evidence whereby accused parties could temple; for they were of opinion that be convicted of guilt. Such were the the bitter water would have no effect cases of jealousy described in this chap- if the husband himself were guilty of a ter. "Cases would frequently occur," similar crime; and they add that the says Mr. Kitto, " where the husband adulteries of men became so common, might suspect adultery without being that the ordeal ceased to distinguish able to prove it, and in that case, the the guilty woman from the innocent."man and wife could not fail to live mis- Pict. Bible. Although there is good erably together, or else the man would reason to believe, with Spencer, that feel inclined to act on his own impres- the ordeal, as a purgation of crime, ex B. C. 1490.] CHAPTER V. 73 13 And a man' lie with her close, and she be defiled, and carnally, and it be hid from the there be no witness against her, eyes of her husband, and be kept neither she be taken with the k Lev. 18. 20. manner; isted in the customs of heathen nations never used except in doubtful cases." prior to its enactment among the Jews, The ensuing verse makes it evident that yet it is probable that this appointment the man is harboring a suspicion which embodied in a divine code has served may or not be well founded. In this as an authority, or rather as a prece- state of suspense he is directed what dent, for various similar usages which to do. — Neither she be taken (with have prevailed in later times for the de- the manner.) The concluding phrase tection of crimes, such as witchcraft, "with the manner" conveys no intellifor instance, of which it was impossible gible sense as the words are now unto produce satisfactory proof. We have derstood. They might be omitted withgrounds for abundant gratitude, that out any apparent detriment to the sense. under the milder dispensation in which It is in fact a peculiar idiomatic phrase our lot is cast, no such direct appeals occurring in the older English writers, to a divine decision find a warrant. and now almost wholly obsolete, except V. 13. And a cman lie with her carnal- in law documents, to which it originally ly. Heb. "A man lie with her (with) and properly belongs. It is equivalent the lying of seed."- [ And be kept to being taken in the act. Johnson, in close. Heb.,ts nc nisterah, she hath his Dictionary, under the word " manbeen hidden, or, acted mysteriously, has ner," gives a definition almost identical mystqfi'ed. Concealment, mystery, is the with that of Blackstone, who says of leading idea, and in fact the very word certain methods of prosecution, that mystery is supposed to be derived from " one was when a thief was taken with the root of the original Hebrew s8ithar, the mainour, that is, with the thing to hide, to conceal. It has evidently a stolen upon him in manet, in his hand." close relation with mistor, a hiding- "Mainour," it seems, was the ancient place, formed directly from the above spelling, which Blackstone says comes root by prefixing 2 = m. ~T And from the French mainoeuvre, a manu, there be no soitness against her. For if and this gradually became changed into there were, she must have been punish- manier, and then into manner. Whied by being put to death. See the law shaw's "Law Dictionary" has the folLev. 18: 20 and 20: 10. The remark may lowing:-" MANNER (from the Fr. mahere be made, that the case described nier or mainer, i. e. mann tractabre.) in this verse is not to be considered as To be taken with the manier, is where actual, but hypothetical, that is, the a thief, having stolen any thing, is taken husband has some reason to susipect that with the same about him, as it were in his wife has gone aside; she has gone his hands; which is called flagrante aside in his opinion; for it is clear from delicto." So in " Nares' Glossary," the context that he had no proof of it, which contains the fullest exhibition of nor indeed does the law seem intended the usage of the phrase, it is said, " To for unequivocal cases, as in all such be taken with or in the manner, is to be cases the punishment was death, as just caught in a criminal fact; originally observed; and it is a saying of the He- in a theft with the thing stolen in hand." brew doctors that " the bitter waters are To the above, we may add the follow4 74 NUMBERS. [B. C. 1490. 14 And the spirit of jealousy filed: or if the spirit of jealousy come upon him, and he be jeal- come upon him, and he be jealous of his wife, and she be de- ous of his wife, and she be not I Prov. 6. 34, 35. Cant. 8. 6. Zeph. 3. 8. defiled; ing from " Junius' Letters" (Let. 68), by which to express zeal, jealousy, envy, which goes to confirm all that is said and emulation. Thus Phineas was above. " It is worth the reader's atten- " zealous for his God," ch. 25: 11; Elias tion to observe how nearly, in the ideas was "very zealous" for him, 1 Kings of our ancestors, the circumstance of 19:10; Joshua was envibus for Moses''being taken with the maner" ap- sake, Num. 11: 29; and jealousy is an proached to the conviction of the felon. affection termed " hard (or cruel) as the It fixed the authoritative stamp of veri- grave, the coals whereof are coals of similitude upon the accusation; and by fire," Song 8: 6. Jealousy is said also the common law, when a thief was taken to be "the rage of a man; therefore ivith the maner (that is, with the things he will not spare in the day of venstolen upon him in manu) he might, so geance," Prov. 6: 34. The same affecdetected flagrante delicto, be brought tion is ascribed, by the figure termed into court, arraigned and tried without anthropopathy, to the Lord himself, indictment; as by the Danish law, he who is termed "a jealous God," Ex. might be taken and hanged upon the 20: 5. In all these cases the original spot, without accusation or trial." word is the same with that in the presV. 14. And thesspirit of jealousy come ent passage. The phrase "spirit of s2pon him. Heb.,7-rtr-r lZY~ - jealousy" belongs to a mode of speech ve-dbar dalauv ruach kindh, and the spit- which is usual when any strong, vehe. it of jealousy pass uspon him. Gr. ment, or violent affection, passion, or "And the spirit of jealousy (rather, prompting takes possession of a man, zealousy —Awxwals) come upon him." as though his whole soul was carried By the "spirit of jealousy" is implied away by it, and he had scarcely the a jealous or zealous affection of mind, power of resistance. At the same time, one by which the subject of it is power- we are doubtless at liberty to recognize fully impelled. In like manner the an allusion to the power and influence Scriptures elsewhere speak of " the spir- of evil spirits who are present and acit of wisdom, the spirit of counsel, the tive in instigating all such promptings spirit of knowledge," Is. 11: 2. Eph. 1: of our fallen nature, exciting them when 17; "the spirit of fornications," Hos. there is no ground, and aggravating 4: 12; "the spirit of fear," 2 Tim. 1: 7; them when there is. If we are author"the spirit of meekness," Gal. 6:1; ised to recognize the influence of the "the spirit of slumber," Rom. 11: 8; Holy Spirit in all such affections as are and in 1 Cor. 14: 12, "spirits" are put termed the spirit of wisdom and meekfor the gifts and movings of the Holy ness, the spirit of knowledge and unlSpirit. Jealousy is a zealous affection derstanding, the spirit of grace and taken sometimes in a good and some- supplication, the spirit of prophecy, of times in an evil sense, as zeal is some- faith, and of a sound mind, so on the times spoken of as good and sometimes other we may properly refer the oppoas evil, John 2: 17. 2 Cor. 7:11. Gal. site affections to an opposite source, 5: 20, and is called bittes- zeal, James 3: and see an evil demon in an evil dispo. 14. The Hebrew has one term (kinah) sition,- ~T And he be jealous qof hi B. C. 1490.] CHAPTER V. 75 15 Then shall the man bring no oil upon it, nor put frankinhis wife unto the priest, and be cense thereon; for it is an offershall bring her offering "' for ing of jealousy, an offering of her, the tenth part of an ephah memorial, bringing " iniquity to of barley meal: he shall pour remembrance. m Lev. 5. 11. n 1 K. 17.18. Ezek. 29. 16. Heb. 10. 3. wife, and she be defiled. Two distinct was no grateful offering of thanksgivcases are evidently supposed, one in ing, but an expression of humiliation, which the woman has committed adul- grief, and shame. The Hebrew writery, giving thereby occasion for a just ters say, "meal, not flour; barley, not and well-founded jealousy; the other in wheat: she hath done the act of a beast, which she has not been guilty of the and her oblation is the meal of a beast." crime, and consequently given no legiti- It may here be asked, Why the jealous mate cause for distrust. Both these wife was not equally privileged to arsuppositions are involved in the lan- raign her husband and put him to an guage of the present verse. But what- oath of purgation similar to that here ever were thefacts in the case, the pre- prescribed for the woman. To this it scribed course was the same.- And may be replied (1), that women genershe be defiled. That is, whether she be ally speaking are more prone to suspidefiled.-~ And she be not defiled. Or cion and jealousy than men, and therewhether it be only his suspicion. The fore more liable to make an improper use language is all along to be understood of such a liberty. (2.) Because, among of the impressions of the husband, and the Jews the marital pre-eminence and not of the actual fact. authority was so marked, that the greatV. 15. Then shall the man bring his est violence would have been done to wife unto thepriest. Together with the the husband's prerogative by such a witnesses, if any, who were prepared to concession to the wife. (3.) Because, testify to the act. According to the an injury to the conjugal relation on the Jewish writers, the priest first endeav- part of the wife was a more heinous ored to persuade her to confess the offence than one on the part of the hustruth, suggesting hypothetically vari- band, inasmuch as he was thereby made ous apologies and extenuations for her, liable to father another man's issue, and and if she confessed, saying, "I am de- to leave his inheritance and estate to filed," she was not put to death, but children that were not his. (4.) Besimply divorced, with the loss of her cause, wives under the instigation of dowry; if she said, "I am pure," they jealousy, had not so much power to opthen proceeded. —— A The tenthpart of press and wrong their husbands, as the an ephah of barley meal. A coarse husbands had to wrong their wives. offering of barley-meal, without oil or The law was prompted by a prevailing frankincense, is here prescribed in ac- kindly regard to the welfare of woman. cordance with the nature of the trans- -- An ofering of memorial bringaction and the state of the parties. As ing iniguity to remembrance. The charall the circumstances were disagreeable, acter and design of the offering deterso the offering was not of the usual pal- mined its quality. It was an offering atablematerial. It was unaccompanied composed of the lowest and meanest by the other usual requisites, because it kind of grain, such as was used by the 76 NUMBERS. [B. C. 1490. 16 And the priest shall bring 17 And the priest shall take her near, and set her before the holy water in an earthen vessel; LORD: and of the dust that is in the poorest of the people, and therefore at the altar of burnt-offerings standing adapted to remind the woman of the before the door of the Tabernacle. She humiliating circumstances into which, was thus to consider herself as standfor the time being, she was brought. ing and about to hold up her hand at It was to have no oil, because oil was a the bar of God's judgment-seat, where symbol of love or charity, and its ac- no prevarication was to be allowed. companying joy and gladness, in which V. 17. Alnd the priest shall take holy her reputed conduct showed her lack- water. Heb. mayim kedoshim, holy ing; while frankincense denoted that waters, plur. Chald. "Waters of the sweet spiritual savor which renders all laver." Gr. "Clean living water," offerings acceptable to the Lord, and which would seem to imply that the this also was supposed to be wanting translators understood it of the " water so long as her innocence was in ques- of separation" mentioned ch. 19: 9, tion. It was an offering that brought which was sprinkled with the ashes of iniquity to remembrance, not only in the red heifer and applied to those who the conscience of the guilty party, but were separated from the congregation also in the minds of others, who would for uncleanness, that after being washbe impressed by its heinousness. Again, ed and cleansed with it they might be it was a memorial offering in that it again received. But it is with more was a solemn appeal to the Most High, probability called "holy" as being tareminding him that he had engaged to ken from the laver, and thence sepajudge, and expecting from him a dis- rated from common to sacred uses. It covery of the woman's sin, if sin had was from thus being appropriated that been committed, or of her justification it acquired the epithet " holy." Intrinif she were innocent. See Notes on sicallyit had no more holiness than any Lev. 5: 11 and 2: 2. other water. This water was to be put V. 16. And the priest shall bring her in an earthen vessel, inasmuch as what:near, and set her before the Lord. Heb. was coarse and plain was most suitable " Cause her to stand." Most commen- to the occasion. The baseness of the tators understand the original pronoun vessel tended to set forth the degradaothd, his or it, of the offering and not tion of the party on supposition of her of the woman; consequently they ren- guilt, and being of a fragile material it der "bring it" and "set it before the could be easily broken after being thus Lord," instead of "her," as she is com- employed, so that no monument of the manded to be set before the Lord in v. crime should remain. Comp. Lev. 6: 18. The Hebrew will admit of either 28. 11: 33. 15:12.- T Of the dust interpretation, and it is not possible to that is in the floor of the tabernacle. pronounce absolutely which is the true The design of putting dust into the one. He was to place her by the sanec- water was to signify the reproach and tuary, the Lord's dwelling-place, that shame she lay under. Ainsworth reshe might consider herself as in his im- marks, that as dust was the serpent's mediate presence, and that she and all food, so it was implied that if she had the spectators might solemnly await his hearkened to the serpent's temptation, decision. "Before the Lord," signifies she might expect to partake of the ser B. 0. 1490.] CHAPTER V. 77 floor of the tabernacle the priest and uncover the woman's head, shall take, and put it into the and put the offering of memowater: rial in her hands, which is the 18 And the priest shall set jealousy-offering: and the priest the woman before the LoRD', shall have in his hand the bitter o Heb. 13. 4. Rev. 2.19-23. water that causeth the curse. pent's curse. Yet it was to be dust operate also as a warning to others not taken from "the floor of the taberna- "to do after her lewdness." - And cle," whence it acquired a certain de- uncover the woman's head. A covering gree of sanctity, and thus an honor was upon the head of a woman was regardput upon every thing pertaining to the ed as a sign of subjection to her husplace which God had chosen to put his band and of corresponding protection name there, and an awe inspired of the upon his part towards her. It intimadivine judgments. "Nothing could be ted a tender relation which was supmore unexceptionable than taking dust posed to be broken for the time being, from the floor, and this in presence and a certain degree of exposure tojedgof the woman and her friends. This ment coupled with deep degradation, was very unlike the case of the ordeals indicated by the act of denuding the among the heathen, when the persons head. The act would also naturally accused were required to drink things carry with it the implication, that if naturally pernicious; to handle hot guilty it would be in vain any longer to iron; or to dip their hands into boiling attempt to hide her sin, as the divine water, hot oil, etc., when nothing but a Detector would now disclose the facts, miracle, or some artifice, would save and discover to the eyes of all Israel the innocent; whereas here, nothing whether she were unjustly accused or but a miracle could hurt the guilty. It not. In addition to this, the Jewish was therefore an excellent method to writers say that her hair was loosed, set the mind of the husband at ease, in her garments torn open to the breast, a case which is frequently the occasion and whatever ornaments of gold or jewof much distress."-Priesty. -- Put els she wore were taken from her, all it into the water. Heb. el hammdyim, with a view to render her external conto the water; as the Rabbinists say, dition accordant with her supposed "He put it upon the top of the water, moral state. ~ And put the ofering that it might be seen upon the upper of memorial in her hand. This offering part of the water." And again, "If he having been brought by her husband put in the dust before the water, it was for her, v. 15, she was now to take and unlawful." offer, emblematical of her offering herV. 18. Aznd the priest shall set the self to the Lord's trial, as the oblation woman before the Lord. Heb. "Shall was to be presented to him.- And cause to stand." She was to be placed thepriest shall have in his hand. "All before the door of the tabernacle with the while that her head is bare, and the her face towards the ark, where was the meal-offering in her hands, the water is symbol of the divine presence. This to be in a vessel in the priest's hand, was a place of constant resort, and the that she may see the water." —aimnonpublicity of the exposure would not only ides. ~[ The bitter water that causet]h tend to affect duly her own feelings, but the curse. tleb. mn hammdrim, waters 78 NUMBERS. [B. C. 1490. 19 And the priest shall charge band, be thou free from this her by an oath P, and say unto bitter water that causeth the the woman, If no man have lain curse: with thee, and if thou hast not 20 But if thou hast gone gone aside to uncleanness with aside to another instead of thy another instead of thy hus- husband, and if thou be defiled, p Alat. 26.63. of bitternesses. Gr. to udor tou elegmou, by an oath. Heb. hishbia, shall adjure, water of conviction, so called from its shall cause to swear. Gr. " Shall adjure convincing of guilt. Some of the He- her in or by the curses of this oath." brew writers intimate that the water The priest was thus, in the most solemn was made bitter by the infusion of manner, to adjure the woman to tell the wormwood or something else of similar truth, and to denounce the curse of God quality, but the far preferable opinion against her if she were guilty, at the is, that it was so called from its effects, same time declaring to her what would for if she were guilty, the drinking of be the effect of her drinking the water. the water would prove fatal, and death Maimonides says that in after times, is said to be bitter, 1 Sam. 15: 32, "And when the Jews had, in their dispersion, Agag said, Surely the bitterness of death lost their own language, this adjuration is past." Eccl. 7: 26, "And I find more was to be uttered in a language that she bitter than death the woman," etc. The understood, in order that she might insame is said of afflictions, Is. 38: 15, telligently say Amen.-~- If no man. 17, "I shall go softly all my years in That is, no other man than thy husthe bitterness of my soul." "Behold, band. Thus Gen. 36: 6, "went into the for peace I had great bitterness." Solo- country from the face," etc. Chald. mon, speaking of an harlot, says, Prov. "into another country." — With 5: 4, " Her end is bitter as wormwood," another instead of thy husband. Heb. that is, both to herself and to her vic- tahath ishE'ka, under thy husband; that tims. We may reasonably conclude, is, by the substitution of another for thy therefore, that " waters of bitternesses," husband. The usage is illustrated by an intensitive form of expression, de- the following passages; Gen. 4: 25, note waters which produced the most "God hath appointed me another seed bitter and baneful effects, as a just pen- instead of Abel;" lHeb. "'under Abel." alty for the offence. Comp. vs. 24, 27. Ez. 23: 5, " And Aholah played the harI- That causeth the curse. Heb. lot when she was mine;" IHeb. ",under hamorerim, rendered by Ainsworth, me." Ios. 4: 12, "They have gone a bitter curse-bringing. Syr. "Explor- whoring from under their God;" that ing." Sam. "Declaring; " both point- is, by adopting some other one in his ing to the effect of the water as deter- place.-~ Be thou free from this bitmining or revealing the guilt of the ter water. Heb. "Be thou innocent," delinquent. This, however, is to be that is, free, guiltless, clear; this water attributed to no inherent virtue of that shall be innocuous to thee; thou shalt kind in the water itself; it was due receive no harm from it. The imperaonly to the divine power operating in tive for the future. and with it that it produced such bale- V. 20. Instead of thy husband. Heb. ful results. "under thy husband," as in the preV. 19. And thepriest shall charge her ceding verse. — Some man have lai7n B.C. 1490.] CHAPTER V. T9 and some man have lain with LORD make thee a curse" and thee beside thine husband: an oath among thy people, when 21 Then the priest shall the LORD doth make thy thigh charge M the woman with an to rot, and thy belly to swell: oath of cursing, and the priest 22 And this water that causshall say unto the woman, The eth the curse shall go into thy q Josh. 6.'26. 1 Sam. 14. 14. Neh. 10. 29. r Jer. 29. 22. with thee. Heb. "Some man haveiv gen dropsy signified by the other. So it is with thee his lying." See Note on v. understood by Horsley and others. We 13; also on Lev. 15: 18. find the sense of " rot" given to this V. 21. Then the priest shall charge word no where else but in the present the woman, etc. This is not to be un- connection, though it is often used as derstood as an additional adjuration, equivalent to "die." If it be underbut merely the continuation of that be- stood of the thigh, properly speaking, gun v. 19. Purver renders the verse it denotes doubtless the withering or more accurately thus: " Thus shall the shrinking away of the muscles and fat, priest go on, causing her to swear with but in that case it is difficult to conan oath of cursing; the Lord make thee ceive why the effect should be confined a curse and an oath among thy people, to one thigh, instead of embracing both, by his making thy thigh fall and thy although the original word is singular. belly swell." -~[ The Lord make thee The evidence, therefore, on the whole, a curse and an oath. The context here preponderates in favor of the first concontains a species or formula of adjura- struction. The term "rot" implies an tion which the priest administered to ulcerating process, for which we find no the accused party. It was equivalent authority in the general usage of the to saying, "The Lord make thee such original. It seems, also, somewhat acan object of cursing, that men may cordant with the laws of the divine make thee a model of imprecation, say- Providence, that the penalty of transing, if I swear falsely, let God punish gression should be visited upon the me, as he did such a woman." So Is. offending part, if it be localized at all. 65: 16, " Ye shall leave your name for In the Greek, the epithet applied to the a curse (or an oath) to my chosen;" i. e. belly is "burst" instead of " swollen," for an oath of execration. ~.[ Make thy and this is supposed by the Rabbinical thigh to rot and thy belly to swell. The writers to have been the actual effect, precise nature of the punishment here of which, however, there is no special threatened is not perhaps fully convey- proof. It is also a tradition of the same ed by the words employed in our com- writers, that the water which Moses mon version. The "rotting" of the made the Israelites to drink with the thigh is in the IIebrew the "falling" of powder of the golden calf, Ex. 32: 20, the thigh, and if we understand " thigh" produced a similar effect. in the euphemistic sense in which it is V. 22. Shall go into thy bowels. To used Gen. 46: 26, "the souls which this there appears to be an obvious alcame out of Jacob's thigh," we may in- lusion in Ps. 109: 18, "As he clothed fer that prolapsus uteri, orfalling of the himself with cursing like as with a garwomb, was the real effect implied in the ment, so let it come into his bowels like language of this clause and ovarian water."- Alnd the woman shall say, 80 NUMBERS. [B. C. 1490. bowels@, to make thy belly to 23 And the priest shall write swell, and thy thigh to rot. these curses in a book, and he And the woman shall say, shall blot them out with the Amen, amen. bitter water: 8 Ps. 109. 18. t Deut.'27. 15. Amen, amen. Gr.'yevoLro, yrotro, so defiled, or, which was equivalent, if she be it, so be it. The response is proba- declined drinking, then, according to bly doubled to express her full consent the Hebrew tradition, she was permaand concurrence with the import of the nently separated from her husband, but malediction. Some have supposed an without dowry. allusion to both parts of the adjuration, V. 23. And thepriest shall write these viz. that which freed her if innocent, curses in a book. Heb. bassepher, in a and that which condemned her if scroll or tablet. The Hebrew denomiguilty, but this is unnecessary; such nates all writings by the term we reduplications are common. "This is translate "book," whether long or an instance of what we have already brief, whether bills, bonds, letters, etc. mentioned, that an oath was not pro- Comp. Dent. 24: 1. 2 Sam. 11: 14. Is. nounced at length by the persons who 39: 1, in all which the original is sepher, took it, but it was read or pronounced book. "The whole context," says Mr. to them by a proper officer. When he Kitto, " is quite averse to rendering the had finished, the party swearing appro- Hebrew word by " book" in this place. priated its terms as his own by saying, The word is generally applicable to AlIEN, AMEN!-" So let it be "-or some every roll, scroll, or tablet in which any equivalent expression. Although, how- thing was written; and the context ever, this was the formulary of assent must in all cases determine the probato an oath, it did not, in all cases, bear bility as to what is intended. The that force, being sometimes merely a Rabbinical writers think that the curse protestation. The word Amen, like in this awful ceremony was written on the words Hallelujah and Hosanna, has a scroll of vellum or parchment. This been retained in the religious services we may very well doubt; but without of the Western Christian church, and at present inquiring whether the art of is understood as an expression of assent preparing vellum was known at this on the part of the people to that which time, it seems more probable that, for the minister has said in their name; such a temporary purpose as the presthus formally adopting his expressions. ent, the writing was made on a tablet It was probably thought that the word, of wood, properly prepared. Such tabas well as the others we have mention- lets were very anciently used, and still ed, possessed in the original a peculiar are so, in some countries, not only for emphasis and force, for which it would writing intended to be soon obliterated, be difficult to find a precise equivalent but for that which is designed to be in any European tongue."-Pict. Bible. permanent. Whatever was used in the It is difficult to conceive how a woman present instance, it was certainly nothcould respond Amen in such circum- ing at all resembling in its form the stances, if she were really guilty, unless idea which the word " book " suggests she had become so hardened in sin as to our minds." -.[ Shall blot (them) to be utterly reckless what she uttered. out zwith the bitter water. Heb. mdAhh But if she confessed that she had been el mg hammdrim, shall wipe them out to B. C. 1490.] CHAPTER V. 81 24 And he shall cause the that causeth the curse: and the woman to drink the bitter water water that causeth the curse (or into) the bitter water. The process of ter, it would enter with it into her bowobliteration was such that the characters els, even " like oil into her bones," Ps. written were to be wiped or scraped off 109:18, as we read of a curse entering into the bitter water, and this water was into a house, Zech. 5:4. These rethen to be drank by the woman. She marks will afford a sufficient answer to would in consequence drink the very the question, why the curse should be words ofthe execration. "It would seem written and afterwards blotted out. If it from this that the ink made no perma- were to be blotted out, why should it be nent marks on the skin, linen, wood, or written? If it were to be written, why whatever other substance the words should it be blotted out? It appears were written on. It is precisely the that the act had a double significancy, same with the ink now in use in the the writing implying one thing, and the East. In its composition no calx of obliteration another. iron, or other material that could make V. 24. Shall cause the woman to drink a permanent dye, is employed, and al- the bitter wrater. Previous to which, though the writing made with it has an however, it appears that the jealousyintense and brilliant black color, which offering mentioned v. 26 was to be will remain unchanged for ages, the presented. The following note by Mr. characters may at any time be sponged Kitto will be read with interest in this or washed out with water. We have, connection: " There is still a strong imwhile writing this note, tried this; and pression entertained among the inhabfind it quite easy to obliterate, by the itants of Africa, and some Asiatic counslightest action of the moistened finger, tries, that the full force of a charm, or words which were written several years of a prayer or a curse, is obtained by since, at different times, with inks pro- having it written, and by washing the cured in different countries of Western writing off in water, and drinking the Asia. It is unnecessary, therefore, to draught. The idea on which this is suppose, with some who judge only founded is sufficiently intelligible when from our own ink, that the ink employ- the virtue of a written,, charm is beed on the present occasion wAs prepared lieved-and such belief is by no means in a peculiar manner, and used only on rare in countries nearer home than those this occasion."-Pict. Bible. The im- of Africa or Asia. It is then an obvious port of this part of the ceremony is well act of the mind, or rather of superstiinterpreted by Henry, to wit, that it tion, to conclude that the virtue inherwas the curse which impregnated the ilg in the written charm may be best water and gave it its strength to effect imbibed by its words being swallowed, what was intended; signifying at the which they cannot well be by any prosame time, that if she was innocent the cess more convenient than washing curse should be blotted out, and never them off' in water. Travellers, particappear against her, as it is written, "I ularly African travellers, abound in inam he that blotteth out thy transgres- stances of their being applied to for sions for mine own sake, and will not written charms, by drinking the words remember thy sins; " while on the other of which the applicants believed they hand, if she were guilty, the curse as it would obta n some desired good, some was written being infused into the wa- security from evil, or a remedy against 82 NUMBERS. [B. C. 1490. shall enter into her, and become the v memorial thereof, and burn bitter. it upon the altar, and afterward 25 Then the priest shall take shall cause the woman to drink the jealousy-offering out of the the water. woman's hand, and shall wave 27 And when he hath made the offering before the LORD, her to drink the water, then it and offer it upon the altar: shall come to pass, that, if she 26 And the priest shall take be defiled, and have done tresan handful of the offering, even pass against her husband, that u Lev. 8. 27. v Lev. 2. 2, 9. disease. One instance from Mungo by the priest, unless the husband was Park will illustrate this subject:' At a priest, when it was scattered among Koolkorro my landlord brought me his the ashes. This offering, in the midst writing-board that I might write him of the transaction, was a solemn aca saphie to protect him from wicked knowledgment that the whole affair was men. I wrote the board full, from top to be conducted under the Lord's austo bottom, on both sides; and my land- pices, and that he was appealed to as a lord, to be certain of having the full God "from whom no secret is hid." force of the charm, washed the writing V. 27. T7hen it shall come to pass, etc. from the board into a calabash, with a All things being thus performed accordlittle water, and having said a few pray- ing to the tenor of the divine directions, ers over it, drank this powerful draught; the issue was to be awaited. If the after which, lest a single word should woman charged with the crime was escape, he licked the board until it was really guilty, the water she drank would quite dry."'" (Travels, p. 236.)-Pict. prove in effect a deadly poison to her, Bible. -[ Shall enter into her, (and operating in the manner above debecome) bitter. Heb. "Shall enter into scribed, in addition to which the Jewher to bitterness." Chald. " Shall en- ish writers say that her face would turn ter into her to cursing; " that is, they pale and yellowish, her eyes were ready shall work in her the evil and bitter to start from her head, and the cry was effects of a curse. raised, ";Carry her forth, carry her V. 25. Shall wave the ofering bIfore forth, lest she defile the court of the the Zord. Shall move it to and fro in temple," i. e. by dying within its pretoken of presentation or dedication to cincts. Such signal effects could not the Lord. "The priest took the minis- of course be attributed to the water tering vessel wherein the meat-offering viewed in itself, but only to the efficacy was, and put it upon her hands, and the of the divine operation working in and priest put his hands under hers, and with the external agent. The mingled waved it."-ffarimonides. water and dust had in themselves no V. 26. Shall take ass handful. This more power to produce the effects dehandful was to be the memorial imme- scribed than had the clay and spittle, diately after spoken of. See Note, Lev. employed by our Saviour, to open the 2: 2, where the nature of the "memo- eyes of the blind. The effect in either rial" is explained. The portion of the case was equally supernatural. It is a offering that remained after the memo- tradition of the Jews that the adulterer rial-handful was taken out was eaten also died the same day and hour that B. C. 1490.] CHAPTER V. 83 the water that causeth the curse to another instead of her husshall enter into her, and become band, and is defiled; bitter, and her belly shall swell, 1 30 Or when the spirit of jealand her thigh shall rot: and the Iousy cometh upon him, and he woman shall be a curse" among be jealous over his wife, and her people. shall set the woman before the 28 And if the woman be not LORD, and the priest shall exedefiled, but be clean; then she cute upon her all this law. shall be free, and shall con- 31 Then shall the man be ceive seed. guiltless from iniquity, and this 29 This is the law of jeal- woman shall bearz her iniousies, when a wife goeth asideY quity. w Dent. 28.:7. Is. 65. 15. Jcr. i4.. 29. 18, 22. 42. 18. Zech. 8. 13. X Ps. 113. 9. y ver. 19. Is. 57. 8. z Lev. 20. 17-20. the adulteress did, and in a similar Lord. Heb. "Shall cause to stand;" manner; which may or may not have i. e. in the manner and for the end bebeen the fact. The Jewish doctors add fore described. -I Shall execute sz7o, also, that the waters had this effect upon her all this law. Heb. "Shall do unto the adulteress only in case the husband her all this law." had not offended in the same way. V. 31. Then shall the man be guiltV. 28. Then she shall be free. That less. That is, he shall be blameless in is, shall receive no harm from the this matter, inasmuch as he has done draught; as in v. 19. Dou., "Shall what in him lay towards detecting and not be hurt." -' Shall conzceive seed. removing the evil which he suspected Ileb. nizreith zera, shall be sown with in his wife. seed. Chald. "Shall prove with child." The law which we have now considThe Jewish writers speak in high terms ered is fertile of suggestion. (1.) Itinof the effects of this water upon the in- volved a striking proof of that special nocent woman, as may be seen from providence which governed the affairs the words of Maimonides:-" If she be of the Jews. The inquest was not reundefiled, when she hath drunk she will ferred to the scrutiny or ingenuity of wax strong, and her face wax clear; human judges, but was carried to the and if she have any sickness, it will tribunal of God himself for his express leave her; and she shall conceive and decision. There was clearly nothing in bear a man-child; and if she were wont the water itself when thus mixed that to have hard travail, she shall have could have the effect described, or inspeedy travail; and if she were wont deed, any injurious effect at all. The to bring forth females, she shall bring effect was wholly supernatural. The forth males." offender might brave the trial, though V. 29. When a woman goeth aside to conscious of her sin, in unbelief of the another instead of her husband. Heb. declared providential results, but she "Goeth aside under her husband." Our would nevertheless assuredly find there version gives the correct idea, but some- was a God in Israel who would verify what paraphrastically. See Note on and vindicate his own ordinance. It is v. 19. supposed that the crime committed had V. 30. Shall set the woman before the been so secret that no human being, ex 84 NUMBERS. [B. C. 1490. cept the guilty persons, were cognizant r males would be exceedingly great. It of it. It is supposed, also, that no clew would tend to preserve them not only to the discovery of it could possibly from the actual commission of the sin, be found. But the issue of the ordeal but from the slightest approximation brings the truth into the light of noon- towards it. How careful and circumday. Could any doubt remain whether spect must every wife have been renthe Lord's hand was in the detection of dered by knowing that she might at the crime? Every such instance would any time be subjected to such an ordeal tend to work the powerful conviction in even upon suspicion, and what shame the minds of all the Israelites that the and punishment, and what a miserable Most High ruled indeed among them, death was before her, if she became and that his providence would fulfil all guilty. Add to this, that whenever an his threatenings, as well as all his prom- instance of the execution of this law ocises. (2.) Such a direct appeal to the curred, all who saw it, both male and Lord himself would serve to mark, in female, would be deeply affected by it; the strongest manner, the guilt of adul- the innocent would feel themselves yet tery. Not only was that sin punished | more afraid of the sin and be more fully with death when discovered, but here resolved to abstain from it. All Israel was a particular mode appointed for its would hear and fear, and do no more so detection when suspected, in which God wickedly. (4.) It would be a guardian thought it not below him to act imme- of domestic peace, and a great comfort diately as judge, and to inflict a fear- to the oppressed. The " spirit of jealful punishment upon the transgressor. ousy" is a formidable enemy to family What could serve more effectually to quiet. It corrodes and eats out all dostamp the impress of a peculiar enor- mestic happiness, and among a people mity upon this above most other forms so hard-hearted as the Jews, and so of evil in the sight of heaven? (3.) It ready to put away their wives on the would operate as a powerful preserva- slightest occasions, would naturally tive of public morals. It is the hope lead to the most cruel treatment. But of concealment that gives an edge to when a woman of blameless character temptation. A thief will not steal, if was made the victim of her husband's he knows that he must infallibly be de- jealousy, with what holy confidence tected; nor will the adulterer or sedu- would she drink the appointed cup, and cer lay their plans for compassing the make her appeal to Him who searches ruin of their victims, if they know that the heart! With what triumph would they cannot possibly conceal their guilt. she depart from the tabernacle when In view of such a law as this, all parties God himself had borne a public testiwould be put upon their guard. Every mony to her innocence! The Jewish man of common feeling would shrink "law of jealousy" has now ceased, but from being the occasion of exposing a let us not suppose that the Lord is any woman to so unerring a test and so cer- less observant of sin, any less opposed tain and dreadful a punishment. He to it, or any less intent upon its punishcould not but feel for the danger into ment. IIis providential interpositions which he would bring his partner in may not be so immediate or so visible guilt, and fear the sting of a perpetual- in this world as they were among the ly accusing conscience in case he should Jews; but in the world to come, if not be the cause of her condemnation and before, every transgressor will learn, death. And then its influence upon fe- that " his sins shall find him out." Not B. C. 1490.] CHAPTER VI. 85 more plainly did the Most High make devotion than was ordinarily enjoyed manifest the guilt of the adulteress un- by those who were occupied simply with der this law than he will bring out the the common routine of life and its duwickedness, however secret, of adulter- ties. It was for the time being a sepaers and adulteresses, and all other ration from and a renunciation of the transgressors of every kind, in the fear- pleasures of the world, and of all fleshful revelations of the future. So like- ly gratifications and indulgences. The wise they who labor under false accu- Nazarite was one who had purposed, sations; they may securely commit for the good of his soul, to lead an ascetheir cause to God. Any person may tic life and to "mortify his members be unjustly accused, and not always which were on the earth," living in all having at hand the means of clearing purity and holiness, and manifesting to himself, he may lie long under the the utmost that character and conduct weight of injurious suspicions, but the which under the Gospel consists in " de — truth will eventually come to light, and nying ungodliness and worldly lusts, every wrong be abundantly redressed. and living soberly, righteously, and godly in this present world." The various abstinences involved in the NazaCHAPTER VI. rite vow will be considered in detail as we proceed, but we here remark on the The -Law of the Nazarite. institution in general, that it was deAmong the religious practices of the signed to prefigure the Lord the SaJews, that of making vows, from a vol- viour, who, though not observant of the untary prompting, was one of the most laws relating to that order of men, was remarkable. It does not appear, in- nevertheless consecrated by divine dedeed, that vows originated with that signation and by voluntary engagement nation; they seem rather to have been to the service of God in the work of one form in which the religious senti- human redemption, to which he was ment of all nations and ages was prone devoted without intermission, and from to express itself. But, though not a which he desisted not till he could say, product of the Mosaic system, yet it "It is finished." In pointing typically was adopted into it and laws made for to him, it points also to his people. its conduct. These vows consisted of The formal vow and its ceremonies have some solemn engagement voluntarily now indeed ceased; but the general assumed by those who made them, or duty of devoting ourselves to the Lord, of the consecration of some person or in all the branches of a holy life, still thing to some particular use or service, subsists in all its binding force, being such as might redound to the honor of founded on the most powerful obligaGod. The vow of the Nazarite, de- tions and motives. "Ye are bought scribed in the present chapter, is one with a price," says the Gospel, "thereof the most remarkable of these, espe- fore glorify God in your body and your cially when viewed in its typical rela- spirit which are his." It inculcates an tions. The vow of the Nazarite in- entire separation from the world in its volved the dedication of a person to corrupt principles, its erroneous lesGod, either temporarily or permanently, sons, its vain pleasures, its ambitious and implied in its own nature a peculiar projects, its sinful works. Its language aspiration towards a closer conjunction is, " Come out from among them, and with heaven in the acts of piety and be ye separate, saith the Lord, and 86 NUMBERS. [B. C. 1490. CHAPTER VI. 2 Speak unto the children AND theLoRD spake unto Mo- of Israel, and say unto them, ses, saying, When either man or woman touch not the unclean thing, and I will naly separate. See Notes on Ex. 8: 22. receive you, and will be a father unto Lev. 27: 2, where the import of the oriyou, and ye shall be my sons and daugh- ginal term is largely unfolded. The ters, saith the Lord almighty." The root from which yaphl'i comes (pacld), spirit of this injunction is plainly Naza- signifies the doing of something exritic, containing an express allusion to traordinary and marvellous, and is the the separation and the danger of un- word that occurs Lev. 27: 2, concerning cleanness which were incident to that the making of a singular vow, and conclass of men. Although we cannot fair- veys doubtless the idea of one's acting ly draw from this chapter an absolute from an extraordinary zeal for God and prohibition of the use of wine, or of religion. To separate, in this connecother worldly enjoyments of a harmless tion, is to exempt in a special and markind, yet we are taught from it to study vellous manner. Gr. "Whosoever shall a holy superiority to all the pleasures greatly vow a vow." A vow is a reliof sense as tending to subject the soul to gious promise made to God, and it is the body, and thus retard our ascent to here supposed that it might be made heaven. Though not required to aban- by either a man or a woman; but it is don the world and its secular cares, yet presumed in this case that the parties we are required to "use the world as are free, each in their own power or at not abusing it," and to repose our bur- their own disposal; as otherwise a sudens on the Lord. Though not called to perior might annul the vow of an infethat singularity of dress which marked rior by the law recorded Num. 30: 4, etc. the Nazarite to public view, yet neither So in respect to this particular kind of are we called to be conformed to every vow the Hebrew canons say, "The idle fashion, or to run into all the ab- father (of a child) or the husband (of a surdities which characterize the world. wife) may disannul the Nazariteship of Though we are not to shrink from vari- his child or his wife, if he will, as in ous contacts forbidden to the Jewish other ways." Philo, in his treatise votary, yet we are to keep at the remo- " On Animals fit for Sacrifice," after detest distance from all moral pollution, scribing the voluntary or votive oblain the profound dread of walking un- tions which were occasionally made by worthy of our holy profession, and the people, goes on to say, "And when bringing dishonor upon the Lord's ven- they have no longer any materials left erable name. Thus let us walk, and as in which they can display their piety, the Nazarite, after his term of separa- they then consecrate and offer up themtion was fulfilled, "might drink wine," selves, displaying an unspeakable holiso after the short period of mortification ness, and a most superabundant excess and self-denial here we shall "enter of a God-loving disposition, on which ihto the joy of our Lord," even into account such a dedication is fitly called "his presence, where there is fulness the great vow; for every man is his of joy and pleasures for evermore." own greatest and most valuable possesV. 2. When either man or woman sion, and this even he now gives up and shall separate. Heb. yaphli, shall sig- abandons." The more particular na B. C. 1490.] CHAPTER VI. 87 shall separate themselves to separate themselves unto the vow a vow of a Nazaritea, to LORD; a Judg. 13. 5. Acts 21. 23, 94. ture of the Nazarite vow will be consid- object altered than be wholly eradicated. ered in what follows.-~ Of a Naza- In viewing the laws of Moses, it is alrite. Heb. nazir, from the root ndzar', ways useful, so far as may be possible, to separate, denoting one who was espe- to distinguish those which originate cially separated and set apart, either by usages, from those which only correct, the act of his parents or his own, to the modify and alter usages already existworship and service of God, and that ing."-Pict. Bible. It does not appear either for life or for a temporary season. that the assumption of the Nazarite Such vows are recognized in the Mosaic vow is anywhere positively enjoined laws, although there is good reason to or recommended, yet neither is it disbelieve that they were of far more an- couraged where one's spirit moved him, cient origin. That the present, at any from devout impulses, to undertake it. rate, was not the first occasion of the From the following allusions we may institution is evident from the fact, that infer that the institution was in itself the ordinance here mentioned was given capable of being made subservient to a in the second year after the departure good and acceptable use. Lam. 4:7, from Egypt; but in an earlier law con- " Her Nazarites were purer than snow, cerning the Sabbatical year, which was they were whiter than milk, they were made in the first year, a figurative ex- more ruddy in body than rubies, their pression drawn from Nazaritism occurs, polishing was of sapphire." Am. 2: in calling the vines which in that year 11, "And I raised up of your sons for were not to be pruned, vines or grapes prophets, and of your young men for of separation or Nazariteship. (See Note iVazarites." Of the Nazarites who were on Lev. 25: 5.) This implies that the such by reason of a vow made by their thing itself must have been already in parents, Samson, Jeremiah, John the vogue, and that too, probably, for a long Baptist, and probably Samuel, are contime. Spencer also shows, in his great spicuous instances: of examples of volwork on the " Hebrew Laws," that the untary Nazaritism we meet with scarcecustom of special consecration prevail- ly any in the sacred history, though the ed from the earliest ages among the case of Paul, Acts 18:18, approachGentile nations, so that under the Mo- es it, as it is said of him that he had saic dispensation the object was to reg- shorn his head in Cenchrea in conseulate a pre-existing custom, that it quence of having made a vow. But it should not minister to superstition or is certain that there is nothing of this idolatry, and to establish a usage which nature that is now obligatory on Chriscarried with it a rich typical signifi- tians, although monastic institutions cancy. On this head Mr. Kitto remarks, would seem to have had their origin in that the practice was probably allowed promptings very similar to those which to the chosen people, " with a reference operated with the Jewish Nazarite. To to the true God, in order to take away the due accomplishment of this kind of occasion for its being preserved in hon- vow, we learn that the following requior of idols. A rooted custom, in itself sites were indispensable. harmless, but applied to purposes of 1. Total abstinence from wine and evil, may with less difficulty have its every thing that could intoxicate. This 88 NUMBERS. [B. C. 1490. interdiction was so severe, that they undervalue any of the secondary or inwere not only obliged to avoid the use cidental results that may have accrued of-any strong liquor, and were to taste from the usage. no vinegar made of wine, nor wine But in our view the principal impormade by macerating grapes in water, tance of this institution arose from its after the juice had been pressed out, but typical or representative significancy. they were not even permitted to eat The Jews as a nation were but little moist or dried grapes, nor paste or addicted to ascetic devotion, and it was sauce that had any of the juice of grapes probably only now and then that an in it, nor pulp or stone, or even so much individual was found disposed thus to as the bark of the vine. sequester himself from the routine of 2. Letting the hair grow without cut- ordinary life and give himself up for a ting. No razor, or scissors, or any other longer or shorter time to the rigid exerinstrument was to come upon the head cise of a purely religious course. Nevtill the expiration of the vow, which ertheless, as the Nazarite institute had was seldom less than thirty days. obtained in the world, the divine wis3. Avoiding the touch of a dead body, dom saw that important ends could be whereby pollution might be contracted. answered by incorporating it into the He was not at liberty to enter a house Levitical system as a foreshadowing where a corpse lay, nor to follow it to mainly of that pre-eminent consecrathe grave, nor, if we may believe the tion which was to distinguish Him who Hebrew writers, was he so much as to was "holy, harmless, undefiled, and wear mourning even at the decease of separate from sinners." One of the aphis nearest relatives or friends. pellations by which he was to be known The reasons of these prohibitions, as was that of " Nazarene," and although well as the ceremonies observed during we are well aware that other grounds the continuance and at the close of the may be assigned for this title, yet we vow, will be considered in the sequel. see no sufficient reason for excluding Writers of the school of Michaelis and this from among those grounds. The Palfrey, who have a very dim percep- original term rnzar, as we have obtion of the spiritual drift of the Mosaic served, signifies to separate, to set apart institutes, are prone to recognize in this or dedicate to a holy use. It is clear a civil and prudential use in addition to from the prophetical writings that the the religious; and we may safely admit Messiah was to be a person of eminent that the sobriety and temperance which sanctity. He is called by the Psalmist the Nazarites were obliged to observe "the Holy One," and the actual record were very conducive to health. But of his life shows that holiness was his whether they were intended to be cele- grand distinguishing trait. How reabrated by the prophet for their fair sonable, then, to suppose, that an epiand ruddy complexion, when it is said thet derived from the word mnzar may (Lam. 4: 7) that they were " whiter be applied to him by the pen of inspithan milk and more ruddy than ru- ration in calling him a "Nazarene." It bies," inasmuch as these are sure signs is admitted that our Lord's external life of a sound and healthy constitution, was not conformed to the rules of the may well be questioned. We are order, for he ate and drank like other prompted ourselves to recognize a far men, andmingled indiscriminately with deeper import in these expressions, all classes, though still in such a manwhile at the same time, we would not ner that it could ever be said of him B.C. 1490.] CHAPTER VI. 89 3 He shall separate himself and shall drink no vinegar of from 6 wine, and strong drink, wine, or vinegar of strong drink, b Jer. 35. 6-8. Amos 2. 12. Luke 1. 15. neither shall he drink any liquor that he was "undefiled and separate be a Nazarite if I do so, or if I do it from sinners." Still we may recognize not, and the like, he is a wicked man, the substance of the Nazaritical character and such Nazariteship is like wicked in his ineffably pure and spotless life, men's. But he that voweth to the Lord wherein we recognize the essential ver- by way of holiness is honest and comity of all that was typically reflected in mendable; and of him it is said, the the qualities and actions of such men as crown of his God is upon his head Joseph, Sampson, Samuel, Jeremiah, (Num. 6:7), and the Scripture comand John the Baptist, who are regard- pareth him with a prophet, Am. 2: 11." ed as personal prefigurations of the It appears from 1 Macc. 3:49, that in Lord himself. It is perhaps for the public calamities this vow was more reason that the Nazariteship of Christ severely kept. is to be seen in his general character V. 3. He shall separate (himself)from and deportment instead of a specific wine and strong drsink. Heb. "Shall conformity to the laws of the institu- be a Nazarite from wine," etc. Gr. tion, that commentators have been un- " Shall be sanctified from wine." Vulg. able to point to any exSpress prediction "Shall abstain from wine and from in the prophets which could be said to every thing that will make a man have been fulfilled by his being called drunk." On the original term shekar, a Nazarene. It may have been solely here rendered strong drink, see the upon the ground of the general tenor Note on Lev. 10: 9. In strict propriety of the ancient oracles respecting him. the term shekar denotes strong drink Add to this, that when it is said, "he made from any kind of fruits, such as shall be called a Nazarene," it is equiv- dates, etc., but the Hebrews restrict it alent to its being declared that he shall in this connection to such only as is actually be such, as verbs of naming are made of the fruit of the vine. "Three in multitudes of cases used for verbs species of things are forbidden to the of being. Comp. Is. 56: 7 with Luke Nazarite, viz., pollution, shaving, and 19: 40. From all this the reader will the fruit of the vine; but strong drink perceive the light in which we regard made of dates, or such like, is lawful the Nazarite law as mainly important. for the Nazarite; and the strong drink V. 2. Uizto the Lord. Chald. "Before forbidden him by the law is strong the Lord." Targ. Jon. " To the name of drink made with mixture of wine." — the Lord." This indicates the motive -Maimonides. The same writer observes, and end proposed in a Nazaritic vow, that by the sobriety and sanctity thus which was a nearer approach to the enjoined, and especially by their avoidLord with a view to his honor and glo- ance of dead bodies, the Nazarites were ry, to the expression of gratitude for raised, as it were, to the dignity of the mercies received, and for the strength- high priest, who was laid under similar ening of faith and love, and all the restrictions. The special design of the graces and virtues of the servant of prohibition is supposed to have been God. On this subject the Hebrew wri- that they might reduce to subjection ters teach, "He that saith, Lo, I will the sensual man, retain their faculties 90 NUMBERS. [B. C. 1490. of grapes, nor eat moist grapes, 4 All the days of his separaor dried. tion shall he eat nothing that is clear and unclouded, and thus be better wine, and it conveys the important lesqualified for that devout study of the son, that we are not only to avoid sin law to which they would naturally ad- with the utmost care and caution, but dict themselves during the period of every thing that borders upon it and their separation. "By this prohibi- leads to it, every thing that would serve tion," says Ainsworth, "God taught as an occasion, or operate as a temptathe Nazarites sanctification in mortify- tion, to it. "Abstain from every aping the lusts of the flesh; for the drink- pearance of evil." The Hebrew doctors ing these beverages endangereth men teach that "it is unlawful for a Nazato "forget the law" of God, Prov. 31: rite to stand in the company of them 45, to mock and to rage (as "wine is that drink wine, but he is to keep a mocker and strong drink raging"), away, for there is a stumbling-block Prov. 20: 1, they "take away the heart," before him. Our wise men have said Hos. 4:13; and the priest and the pro- (moreover) that he should not come phet through them "err in vision and near a vineyard."-fMaimonides. stumble in judgment," Is. 28:7. There- V. 4. All the days of his separation. fore Daniel in his mourning drank no Heb.:-Tl nizro, of his Nazariteship. wine, Dan. 10: 3; John Baptist, the Gr. "Of his vow."-~ Eat nothing Nazarite, drank no wine, and was there- that is made of the vine tree. That is, fore counted a mourner, Luke 7: 32, 33, nothing which is yielded or produced by and the Nazarites, by this abstinence, the vine, for a tree is said to makefruit were taught, instead of wine, "to be when it yields or brings it forth. See filled with the Spirit," Eph. 5: 18, and Note on Gen. 1:11. Instead of vine with the love of the Lord, which is tree the literal rendering is vine of the "better than wine," Cant. 1: 2.- wigne, to which, however, vine tree is ~[ Vinegar of wine. Heb. )7h, hometz, equivalent. The only other passage in which implies acid fermentation.- which this phrase occurs is, Judg. 13: ~[ Vinegar of strong drink. Both these 14, " She may not eat of any thing that drinks were forbidden because they had cometh of the vine (Heb. " that cometh virtually the same intoxicating effect of the vine of the wine"), implying in with the principal liquors themselves. both cases not so much arti ficial prepa~ Liquor of grapes. Or, Heb. "prepa- rations of the fruit of the vine as its ration of grapes." Gr. "Whatsoeveris native growth or product. From the made of grapes." Vulg. "Any thing above passage in Judges it appears that that is pressed out of the grape." The the mothers also of such as were sancimport of the original is that of some- tified to be Nazarites from the womb thing macerated or steeped in water al- were required, during their pregnancy, most to solution. Grape-skins steeped to abstain from the things which were in water after the juice is pressed out, forbidden to the Nazarites themselves, form the drink here alluded to.- inasmuch as the unborn child was sus~ lNor eat moist grapes nor dried. This tained by the mother's food and drink. was doubtless forbidden on the ground It is easy to infer that its symbolical that the grapes either in a moist or import was that of a full and complete dried state (as raisins) might tend to renunciation of worldly pleasures from stir up the appetite for the juice, or the commencement of the new birth B. C. 1490.] CHAPTER VI. 91 made of the vine tree, from the the days be fulfilled, in the which kernels even to the husk. he separateth himself unto the 5 All the days of the vow of LoRD, he shall be holy, and his separation there shall no ra- shall let the locks of the hair of zor come upon his head: until his head grow. c Judg. 16. 17, 19. 1 Sam. 1. 11. through the whole period of sanctifi- or purity."-T Shall no razor come cation. [ From the kernels even to upon his head. Heb. "Pass upon his the husk. Or, from the stones to the head." On this the Rabbins say: "The outer skin. "From the grape-stones Nazarite that shaveth his head is to be to the rind." —Gid. Booth. This is but beaten, whether it be with razor or with a repetition of the charge given in the scissors; likewise if he pluck off his preceding verse relative to abstaining hair with his hand, he is to be beaten." from whatever might serve as an occa- -~ Until the days befuljfilled. There sion or provocation to sin. So we are is nothing explicit in Scripture as to the commanded not only to avoid pollution, length of time which the Nazarite's vow but to " hate even the garment polluted might embrace. The shortest term by the flesh," 1 Thes. 5: 22. Thus too fixed by the Jewish writers is thirty are idols not only to be renounced, but days, but from the example of Paul it "ye shall defile also the covering of thy would appear that it might be for a graven images of silver, and the orna- week only, Acts 22: 26, 27. The periments of thy molten images of gold." od, however, was in fact left optional As occasionally gleams of light are re- with the votary, though we are natuflected upon these laws from the com- rally led to suppose it was of sufficient ments of the Rabbins, we furnish the duration, in ordinary cases, to allow of reader with suitable specimens. "All the growth of the hair to a considerable things forbidden of the vine are equal length, so that there should be enough one with another; so that if he put to be burnt at the conclusion of the term, green grapes with dry, or with unripe v. 18.-I- Shall let the locks of the hair grapes, and with kernels and husks, of his head grow. Heb. "Letting his and eat of this mixture but so much as locks grow, the hair of his head." The an olive, he is to be beaten. Also if he reasons assignable for this appointment drink a quarter of a log of the mixture are various. (1.) It served as a sign of wine with vinegar, he is beaten. If of mortification to worldly delights, as he eat the like quantity but of the husks, the cutting off or pulling out of the which are the outward skins, or of the hair was a usual accompaniment of kernels, which are the seeds within, he deep sorrow and affliction, of humiliais beaten."-afaimonides. It appears tion and self-abasement. It is, morealso from Judg. 13: 4, 14, that as the over, a fact unquestionable, that all Nazarite was not to taste of wine, so forms of ascetic and monastic life tend neither was he to eet any unclean thing, to the cultivation of the hair and the which was an additional sign of the beard, although the tonsure is characsanctification implied in the observ- teristic of certain orders of religious ance. devotees. Particular causes may opeV. 5. All the days of the ~vow of his rate in these cases, but there can be no separation. fHeb. neder nizro, vow of doubt that the tendency is what we have his 2Vazariteship. Gr. " Of his sanctity, stated. (2.) It was a testimony to the 92 NUMBERS. [B. C. 1490. 6 All the days that he sepa- unclean for his father, or for his rateth himself unto the LoRD mother, for his brother, or for he shall come at no dead body d. his sister, when they die; be7 He shall not make himself cause the consecration of his d Lev. 21.1. 2,11. c. 9. 6. 19. 11, 16. God is upon his head. purity which the Nazarite professed, and that which is pure and holy cannot for when the Nazarite (v. 9), or the lep- come in contact with that which is siner (Lev. 14: 8, 9) was cleansed from ful without pollution. Others might impurity, the hair was shaven off; touch dead bodies without contracting wherefore the keeping it from being any thing more than a temporary cereshaven implied that the parties had monial pollution; indeed, some must kept themselves from uncleanness. Ac- do this, or the dead would remain uncordingly, when the Lord would denote buried; but it was forbidden to the the rejection of Israel, as being unclean Nazarite on the pain of forfeiting all the before him, he did it by this sign of cut- honor and advantage of his vow. The ting off the hair with a razor, Is. 7: 20. tendency was to remind them of the Ez. 5: 1-10. (3.) It was to be kept un- necessity of keeping their consciences shorn as a symbol or badge of the pecu- pure from dead works, and of not touchliar strength and virtue which should ing the unclean thing. mark a prevailing holiness of spirit and V. 7. Shall not make himsef unclealn, life. The case of Samson illustrates etc. That is, by touching, mourning this idea of the import of the long hair for, or burying them. This rule would of the Nazarite, although it is carefully teach them to moderate their affections to be borne in mind that the strength and griefs, on account of earthly relawas not intrinsically in the hair, any tives, and to consider themselves more more than the healing virtue by which entirely consecrated to their Father in Naaman was cured of his leprosy was heaven. In this respect they stood upin the Jordan, but in the divine potency on a par with the high priest himself, which cooperated with the outward Lev. 21:11. —' Because the consecrasign. (4.) As the long hair of woman tion of his God is upon his head. Heb. is regarded in the Scriptures as a sign aezer, the Niazariteship, or separation. of her husband's power over her, and Gr. "The vow." Chald. "The crown her subjection to him (1 Cor. 11: 5-10), of his God;" as the original, nezcr, is so the Nazarite's hair might properly also rendered, Lev. 21:12. The allube regarded in the same light, as a to- sion is to the unshorn locks of hair upon ken of his special subjection to the Lord, his head, constituting the principal exto whose power and auspices he had ternal badge of the Nazarite. The high committed himself by his vow. priest was in like manner distinguished V. 6. Shall come at no dead body. by what is "the crows (nezer) of the Heb. al nephesh meth, at the soul of a anointing oil of his God," and both the deadperson. Another instance of the pe- one and the other in their consecration culiar usage by which the original word were types of Christ, on whose head it for "soul" is applied to a dead body. is said, Ps. 132: 18, "the crown (nezer) On this usage see Note on Lev. 21:1. shall flourish." So also Christians, Num. 5: 2. Targ. Jon. "Shall not come "made kings and priests unto God," at the son of man that is dead." All have "on their heads crowns of gold," death refers the mind naturally to sin, Rev. 1: 6. 4: 4. B. 0. 1490.] CHAPTER VI. 93 8 All the days of his separa- suddenly by him, and he hath tione he is holy unto the LORD. defiled the head of his consecra9 And if any man die very tion; then he shall shaver his e Cor.. 17, 18. f Acts 18. 18. V. 8. Holy uqnto the Lord. The lead- imputed and purification enjoined. It ing idea conveyed by the term "holy" is a legitimate, practical inference from in this connection is undoubtedly that this, that even sins of infirmity, or of external ceremonial holiness, evinced faults in which we are overtaken by in scrupulously abstaining from what surprise, and to which we are moved was forbidden, while at the same time, by no ill-intention, are a proper ground if an inward and spiritual sanctity of repentance and humiliation.could be superadded to this it would 1~ Shall shave his head in the day of his redound so much the more to the ad- cleansing, etc. The sense of the origivantage of the votary. But the Jews, nal is not perfectly clear, but the probaas a general fact, were a people very ble import is, that the shaving of the little receptive of the deeper internal head was not to take place immediately workings of spiritual life. Their func- upon the occurrence of the defilement, tion was rather representative or typi- but on the seventh day afterwards, at cal, and this function could be dis- the close of the season for which he was charged independent of the interior to consider himself unclean. Accordstate of the subjects. ing to this the final clause of the verse, V. 9. If any man die very suddenly " on the seventh day shall he shave it," by him. Heb. "If the dead dieth by is merely exegetical of the preceding. him suddenly unawares." That is, by Theodoret, however, and some others apoplexy, violence, or in any other way. suppose a twofold shaving to be indiA provision is here made for the cleans- cated, the one on the first day of his ing of a Nazarite in case he happened uncleanness and the other on the last. unavoidably to contract a ceremonial But in this case, it is difficult to unpollution by the touch of a dead body. derstand why the first day that he was Should such a thing occur at any time to be considered unclean should be after the commencement of his separa- called" the day of his cleansing." The tion, the uncleanness would nullify the shaving now enjoined was to cleanse proceedings up to that point, and he from the incidental pollution contractwould have to begin anew. The cere- ed, and was entirely different from the monies for such an occasion are here shaving prescribed upon the fulfilment prescribed.-~ H ath defiled the head of the vow, v. 18, which was to be done of his consecration. Heb. rosh nizro, at the door of the Tabernacle, where the head of his Nazariteship. Gr. "Im- also the hair was to be burnt. "When mediately shall the head of his vow be the Nazarite shall shave himself for his defiled." It was requisite that he uncleanness, he need not shave him at should be strictly exempt from pollu- the door of the Sanctuary, nor cast his tion by the dead during all the days of hair into the fire. But whether he be his Nazariteship. In the case supposed shaved within or without the Sanctuthere was evidently no blame to be at- ary, his hair is unlawful to be put to tached to the person who happened to any use, but must be buried." —Maibe providentially present at the death monides. The import of all this was of a fellow-being; still defilement was equivalent to that of the shaving of the 94 NUMBERS. [B. C. 1490. head in the day of his cleansing, 11 And the priest shall offer on the seventh day shall he shave the one for a sin-offering, and it. the other for a burnt-offering, 10 And on the eighth day he and make an atonement for him, shall bring two 9 turtles, or two for that he sinned by the dead, young pigeons, to the priest, to and shall hallow his head that the door of the tabernacle of the same day. congregation: 12 And he shall consecrate g Lev. 5.7. 14.22. 15. 14, 29. unto the LORD the days of his leper when cleansed, Lev. 14, signify- which is good in his eyes." 2 Sam. 24: ing the renunciation of one's own right- 22, " Let my lord the king take and ofer eousness by any works he can perform, up what seemeth good unto him." So and the acknowledgment of pollution also Ps. 66: 15, "I will offer (Heb. will even in his best doings. Comp. Phil. do) bullocks with goats." The same 3: 8, 9. —~ The seventh day. The day word occurs Ex. 29: 36. Gen. 18: 7. when all who were defiled by the dead 27:17.-~ For that he sinned by the were made clean by the sprinkling of dead. Heb. =: j:P al nephesh, upon holy water, ch. 19: 11, 12, 19. or over a soul. Chald. "By the dead." V. 10. Shall bring two turtles. That The act is termed sinning, though not is, two turtle-doves. The appointment with strict propriety, as it was merely accords with that which the law made a casual and undesigned contraction of for atonement in behalf of those who legal uncleanness. The original term is had unclean issues, and went through rton hdtd, to miss, to fail of one's aim, a process of cleansing on account of and such was the effect in the present them. See Notes on Lev. 15:14, etc. instance. Though done without his "When a Nazarite is defiled with any agency and against his will, yet in the uncleanness for which he is to shave eye of the law it was a defilement, and himself, one is to sprinkle upon him on as such was to be atoned for. It was the third day, and on the seventh day designed to make men very cautious (Num. 19: 12), and he is to shave off how they came in contact with any thing the hair of his head, in the seventh day, that should cause pollution. —XT Shall and to wash in the seventh day, after hallow his head. Heb. kiddish, shall he is sprinkled, as do all that are defiled sanctify. By " his head " is meant " the by the dead, and when his sun is set, head of his Nazariteship," as v. 9. The he shall bring his offerings on the eighth observance of his vow was to commence day, and they are two turtles, or two anew by the consecration of the hair of young doves."-ffaimonides. his head, which was to be suffered to V. 11. And thepriest shall ofer. ieb. grow without cutting henceforth to the dsdh, shall do. This is a peculiar phrase- expiration of the period embraced in his ology, made use of where mention is vow. Rabbi Sol. Jarchi says, "Sanctify made of sacrificial rites. It is equivalent his head, i. e. to begin again the count to sacrifcabit, parabit, mactabit in Lat- of his Nazariteship." This is confirmed in, i. e. to make ready and offer tup in by the ensuing verse. sacrivjce. The parallelism in the fol- V. 12. And he shall consecrate. Heb. lowing passages will unfold the usage. hizzir, shall separate as a Nazarite, the 1 Chron. 21: 23, "Let my lord do that original root from which comes ndzir, B. C. 1490.] CIIAPTER VI. 95 separation, and shall bring a separation are fulfilled': he shall lamb of the first year for a be brought unto the door of the trespass-offering h: but the days tabernacle of the congregation; that were before shall be lost, 14 And he shall offer his ofbecause his separation was de- fering unto the LoRD, one hefiled. lamb of the first year without 13 And this is the law of the blemish for a burnt-offering, and Nazarite, when the days of his one ewe-lamb of the first year h Lev. 5. 6. i Acts 21. 26. the Nazarite. The import is, that he ently, though not certainly favored by shall begin, with the eighth day, a new the Gr. (2.) That the priest brought term of self-consecration or separation, him. (3.) That the word "him" should to continue for the same length of time rather be rendered "it," referring to that he had first vowed.-~T For a the lamb which the man was to bring trespass-ofering. Which was the pro- as an oblation. We prefer the construcper offering for involuntary sins. Lev. tion which makes the subject of the 8: 15. 22: 14. ~T The days that were verb indefinite, " one shall bring him," before shall be lost. HEIeb. yippeeleu, shall i. e. he shall be brought, as our version fall, or fall out. Chald. "Shall be has it. frustrated." Gr. "Shall not be reck- V. 14. HIe shall ofer. Heb. hikrib, oned." Vulg. "Shall be made void." shall bring near, the appropriate term This single act of defilement, however for sacrificial and other offerings. See insignificant it might appear in itself, Note on ch. 8: 9, 10.- T Of thefirst would still be sufficient to annul all that year. Heb. " Of his first year," and so he had done before, so that it should be in the subsequent clause respecting the accounted for nothing. " It teaches us," she-lamb, " of her first year."'[[T For says Henry, " that' if a righteous man a burnt-offering. One of each of the turn away from his righteousness,' and three great classes of offerings mendefile himself with dead works, all his tioned Lev. 1: 3: 4: is here prescribed, righteousness that he hath done shall corresponding to the threefold prohibibe' lost to him,'" Ezek. 33: 13. tions of wine, tonsure, and corpse-defileV. 13. This is the law of the N7aza- ment specified above. The design of rite, etc. That is, that which follows is them is well expressed by Patrick:the law in regard to the closing cere- "A burnt-ofering, as an acknowledgmonies of the Nazariteship, the speci- ment of God's sovereign dominion. A fled period having expired. It points sin-ofering, imploring pardon for any out the manner in which the votary was omissions of which he might have been to express his gratitude to God, on the guilty during his vow; and a peacefulfilment of his vow, and receive an offering, in thankfulness to God, who orderly discharge. — He shall be had given him grace both to make, and brought. Heb. ydbi otho, he shall bring to keep, and to fulfil this vow." The him. As the original leaves it doubtful duty of bringing these offerings, though who are meant by "he" and "him," the vow had been fulfilled without any three different modes of interpretation pollution, would teach the Nazarite that have been suggested. (1.) That the so far from meriting any thing by his man brought himself, which is appar- pious consecration of himself, a secret 96 NDUMBERS. [B. C. 1490. without blemish k for a sin-offer- offer his sin-offering, and his ing, and one ram without blem- burnt-offering. ish for' peace-offerings, 17 And he shall offer the 15 And a basket of unleav- ram for a sacrifice of peaceened bread, cakes of fine flour offerings unto the LORD, with mingled with oil, and wafers of the basket of unleavened bread: unleavened bread' anointed with the priest shall offer also his oil, and their meat-offering, and nmeat-offering, and his drinktheir~ drink-offerings. offering. 16 And the priest shall bring 18 And the Nazarite shall them before the LORD, and shall shaveP the head of his separa k Lev.. 3, 28, 32. Mal. 1. 13, 14. 1 Pet, 1. 19. tion at the door of the tabernaI Lev. 33.6. m Lev. 2.4. n Ex. 29.2 c. o 15. 6, 7, 10. p Acts 21, 24. and unseen guiltiness still clave to him ter that he was shaved."-ieainzonides. even in his best and most perfect works, Having made his peace with God by and though "he knew nothing by him- the sin-offering, the other two which self (i. e. against himself), yet was he followed were made acceptable. not thereby justified, but he that judged V. 17. Shall ojer the ram. Heb. him was the Lord." 1 Cor. 4: 4. "Shall do the ram," as in the preceding V. 15. And their meat-ofering azd verse. On the nature and design of the their drink-oqfferings. The possessive peace-offering, see Note on Lev. 3:1. "their" in this connection seems to It was here a token of thankfulness that refer to the burnt-ofering and peace- he had been enabled to fulfil his vow, offering mentioned in the preceding and a kind of rejoicing festival before verse, and which were always to have the Lord, as the flesh of the peace-offerthe meat-offering (meal-offering) and ings was eaten by him who brought the drink-offering as an accompaniment, sacrifice after the Lord and the priest besides the basket of unleavened bread, had had their portions. T With the with the cakes and wafers. See Lev. basket of uqnleavened bread. From Lev. 7: 12. Num. 15: 2, 3, etc. 8: 26, it would appear that not the V. 16. Shall bring (them.) Heb. whole contents of the basket were thus hikrib, lit. shall cause to come fnear; a offered to the Lord, but one of each kind term which is interchanged with "of- of the cakes was dedicated to him as a fer," 1 Chron. 16: 1, " they offered (yae- wave-offering, and the rest was eaten riboe) burnt-sacrifices," etc. compared by the offerer and his friends invited on with 2 Sam. 6:17, "And David offered the occasion. - [ hepriestshall offer. (yaal) burnt-offerings," etc. — Shall Heb. " Shall do." From this it is obvioffer his sin-ofering. Heb. " Shall do ous that the meat-offering (meal-offerhis sin-offering." See Note on v. 11. ing) and the drink-offering were distinct For an account of the nature and use of from the basket of unleavened bread, the sin-offering, see Note on Lev. 4: 1. although Boothroyed and Geddes are This, though mentioned second, was disposed to identify them. offered first, according to the Hebrew V. 18. The Neazarite shall shave the writers:-" He killed the sin-offering head of his separation. Heb. "Of his first, and after the burnt-offering, and Nazariteship." That is, the hair of his after that the peace-offerings, and af- head, which was the grand visible dis B. C. 1490.] CHAPTER VIL 97 cle of the congregation; and them upon the hands of the Nazshall take the hair of the head arite, after the hair of his sepaof his separation, and put it in ration is shaven: the fire which is under the sac- 20 And the priest shall wave rifice of the peace-offerings. them for a wave-offering before 19 And the priest shall take the LORD: this is holy for the the sodden M shoulder of the priest, with the wave-breast and ram, and one unleavened cake heave-shoulder: and after that out of the basket, and one un- the Nazarite may drink wine. leavened wafer, and shall put 21 This is the law of the q 1 Sam. 2. 15. r Ex. 29. 23-28. Nazarite who hath vowed, and tinguishing badge of his separation or to the priest. In this case, accordingly, consecration to the Lord as a Nazarite. the left shoulder was added to the right The Hebrews call this "the shaving of as a special token of the Nazarite's purity," for having now fulfilled his thankfulness to heaven for the many vow, this hair was holy, not having mercies vouchsafed. s After (the been defiled like that which he was or- hair of) his separation is shaven. Heb. dered to shave off before, v. 9. The "After his Nazariteship is shaven." ceremony, therefore, was like cancelling The thing signified being put for the a bond when the condition is perform- sign. ed.- At the door of the tabernacle. V. 20. And the priest shall wave them. That the act might receive an appro- On the import of the words "wave," priate notoriety; that it might be pub- " waving," "wave-offering," see Notes licly known that he had completed his on Ex. 29: 24-28. Whatever were the vow. After the Tabernacle was suc- distinction between wave-oftfering and ceeded by the Temple, this was done in heave-ojfering, the act was performed the precincts of the latter. Acts 21: 26. by the priest's putting his hands under — [ Put it in the fire which is under those of the offerer, thus intimating the sacrifice of the peace-oferings. Be- that the acceptance of all our services ing considered consecrated and holy it is through the mediation of our great was consigned to the fire, where it was High Priest, Jesus Christ, by whom we consumed in honor of the Lord whom are to offer " the sacrifice of praise to the fire represented. The fire, how- God continually."-~[ This is holy ever, in this case, was not the fire of the for the priest. Heb. kodesh, holiness; altar, which was too pure for such an that is, a holy portion for the priest to oblation, but the common fire under the eat. — With the wave-breast and pot or caldron in which the peace-offer- heave-shoulder. Heb. " Upon, or in adings were boiled. This might be called, dition to, the breast of waving and in one sense, holy, because it was em- shoulder of heaving," which were the ployed to boil holy meat, and for that rea- perquisites of the priests, of all the son was more sacred than common fire. peace-offerings. — JMay drink wine. V. 19. Shall take the sodden shoulder. Heb. "Shall drink," i. e. if he pleases, That is, the boiled shoulder, which was being now discharged of his vow and the left, the right, called the heave- restored to his former freedom, to live shoulder, v. 20, being by a previous as other men. law (Lev. 7: 32, 33) appropriated raw V. 21. This is the law of the Naza5 98 NUMBERS. [B. C. 1490. of his offering unto the LORD 22 And the LORD spake unto for his separation, beside that Moses, saying, that his hand shall get: accord- 23 Speak unto Aaron and ing to the vow which he vowed, unto his sons, saying, On this so he must do after the law of wise ye shall bless8 the chilhis separation. s Lev. 9. 22. Deut. 10. S. 21. 5. Josh. 8. 33. his separation. Chr.'23. 13. rite, etc. The common rendering and occurs in the final clause of the verse, interpretation of this verse does not "after the law of his separation (al strike us as satisfactory. It is for the torath nizro"). If the preposition }~ most part understood to mean that all al may be properly rendered in one case the observances above mentioned he after, i. e. according to, we see not why was bound to comply with, however it may not be also in the other.poor he might be, besides which he ~ According to the vow which he vowed. might add whatever his circumstances Heb. kelpi nidro, according to the mouth and inclinations might prompt him to of his vow. That is, according to the over and above what was thus pre- tenor, purport, and intention of his vow. scribed. (' Beside that that his hand It is reiterating the general declaration, shall get.') But to this it is a serious that he must conform, with the utmost objection, that the preceding law makes strictness, to the terms of the vow which no allusion to any such additional vol- he has voluntarily made. On the genuntary offerings, and yet the writer is eral purport of the latter part of this professing to recite the terms of the chapter, in which various offerings are law. We propose, therefore, the fol- commanded, the following remarks of lowing, as the literal and more correct Calvin will be seen to be very approrendering of the passage:-" This (i. e. priate: " IHere we clearly perceive, that what is said above) is the law of the however cheerfully and earnestly men Nazarite who shall vow, (and the law endeavor to offer themselves altogether of) his gift (korbano, his korban) unto to God, yet they never attain to the the Lord according to his Nazariteship, goal of perfection, nor arrive at what beside that which his hand shall have they desire, but are always exposed to attained; according to the vow which God's judgments, unless He should parhe shall have vowed, so shall he do ac- don their sins. Even when the work cording to the law of his Nazariteship." of the Nazarites is complete, God comThe phrase, " beside that that his hand mands them to confess their guilt, and shall get," denotes, we think, that which suffers not this service to intrude into fell within the measure of his ordinary the place of merit, but requires of them ability. Over and above what he ordi- a sacrifice, that they may borrow from narily did in the way of gifts or obla- elsewhere what belongs not to themtions, he was especially bound as a vo- selves, though they appear to be the tary to discharge punctiliously all the most perfect of all men." —liarm. of requirements above specified which Pent. were involved in his vow. The phraseology in the clause " for his separation" The Formula of Blessing pronounced (al nizro), which we have rendered upon the People. "according to his Nazariteship," is in V. 23. On this wise shall ye bless, etc. the original closely akin to that which The Lord here prescribes the form of B. C. 1490.] CHAPTER VI. 99 dren of Israel, saying unto 24 The LORD blesst thee, them, and keep thee; t Ps. 134. 3. u Ps. 121. 7. John 17. 11. blessing which Aaron and his sons were mere signal for the breaking up of the to pronounce upon the people, espe- congregation, but be looked upon as cially at the close of the daily services. the expression of the Lord's good will The office of benediction was in a pecu- to each of his worshippers involving liar manner committed to them, as ap- the exhortation to do as well as to learn pears from Deut. 22: 5, " And the priests his commandments. The threefold repethe sons of Levi shall come near; for tition of the name " Jehovah " undoubtthem the Lord thy God hath chosen to edly carries with it an allusion to the minister unto him, and to bless in the divine mystery set forth in the august name of the Lord." And 1 Chron. 23: titles Father, Son, and Holy Spirit, as 13, "Aaron was separated, that he evangelically explained by the apostle, should sanctify the most holy things, 2 Cor. 13: 14, " The grace of our Lord he and his sons for ever, to burn incense Jesus Christ, and the love of the Father, before the Lord, to minister unto him, and the communion of the Holy Ghost and to bless in his name for ever." In be with you all." Indeed, the Hebrew this act they represented one grand writers confess that as the name "Jeprerogative of Christ, the great High hovah," in this connection, is differently Priest of the Church, who is pre-emi- pointed each time, some mystery unnently the fountain of blessing, and "in known to them is couched under it. whom all the nations of the earth are Under the Christian dispensation this (to be) blessed." The uniform practice mystery is unfolded. The term "bless," of the Apostles in blessing the people, though here predicated of the priests, is leads us to infer that it was to be con- properly to be understood of the Lord tinued under the Christian dispensa- himself, and the part of the priests was tion; and accordingly, in conformity to simply that of invocation, for they could their example, the Christian Church not bless of themselves. At the same has universally retained the custom of time, as they acted as official intercesclosing the service with a pastoral bene- sors, and spake in the name of Him diction. Not that ministers can, by any who commanded the blessing," the power or authority of their own, con- prayer on that account involved a virvey a blessing; but as stewards of the tual promise, and was uttered with a mysteries of God, and mediums be- certain authority which gave assurance tween himself and his people, they may of its accomplishment. This blessing still act as the appointed vehicles of was pronounced in a standing posture, blessings which he sees fit to impart. with uplifted hands, and probably with The priestly benediction was in itself a loud voice, and the face turned tovery simple, yet as the divine appoint- wards the people. Deut. 10: 8. Lev. ment it undoubtedly brought down 9: 22. With the Levitical priests this many blessings upon those upon whom was typical. In our Lord himself it it was pronounced. And shall we sup- was veritably fulfilled. Luke 24: 50, pose that the Most High will put any " And he led them out as far as to Bethless honor upon his ordinances under any; and he lifted up his hands, and the Gospel? Let not then the benedic- blessed them." tion be slighted, as though it were a V. 24. The Lord bless thee, and keep 100 NUMBERS. [B. C. 1490. 25 The LORD make his face" 26 The LORD lift up $ his shine upon thee, and be gra- countenance upon thee, and give cious w unto thee; thee peace Y. v Ps. 31. 16. 67. 1. 80. 3, 7, 19. 119. 135. Dan. z Ps. 4. 6. 89 15. Ps. 29. 11. Is. 26. 3, 12. 9.17 w Gen. 43. 29. Ex. 33. 19. Mal. 1. 9. John 14. 27. Phil. 4. 7. 2 Thes. 3. 16. thee. The blessing is here pronounced of his countenance upon thee, and be in the singular (" thee"), although its propitious to thee." Gr. "The Lord import is of course plural. In this re- make his face to shine upon thee, and spect it is like the precepts of the Deca- be merciful to thee." The face of God logue, which address themselves to sometimes denotes his anger, Lev. 20: every man in his individual capacity, 6. Ps. 21:10. 34:17, and sometimes the implication being in either case that his favor, Ps. 21: 7. But the light or no one is to lose himself in a multitude, the shining of his face usually carries but to make a personal application of with it the idea of loving-kindness and whatever is included in the blessing or salvation in Christ, as Ps. 80: 7, " Cause the command. The leading import of thy face to shine, and we shall be saved." blessing, when spoken of the Lord, is Comp. Ps. 44: 3. It is equivalent to, abundant increase and multisplication " smile upon thee," and this implies the of good things both temporal and spir- opposite to the hiding of the face, and itual. "The Lord bless thee and keep covering it with a cloud. The term thee," therefore, is equivalent to, the gracious, it will be observed, has, in Lord bestow upon thee plentifully the most of the ancient versions, the sense favors of his providence and his grace, of pity, compassion, mercy, while with and kindly guard and preserve thee in us it has somehow received a sense in the happy enjoyment of them. The conformity with the idea of atonement original term for " keep" is often em- or propitiation upon which it is supployed to signify the tutelary care, the posed to be built, and therefore is usufaithful guardianship, which the Most ally explained, in this connection, as High exercises towards those who put implying the forgiveness of sin. Probtheir trust in Him. Thus, Ps. 121: 7, ably, however, the leading idea is that " The Lord shall preserve thee from all of benignity, and the clause may be paraevil, he shallpreserve thy soul." phrased, " The Lord bless thee with the V. 25. The Lord make his face to sensible effects of his favor, and visit shine upon thee, etc. Heb. yigrpidnauv thy soul with an influence like that of e'lek'c, make his face (lit. faces) to be the sun upon the face of nature, cheerlight (lightsome or luminous) to thee. ing and enlivening it." The Targ. Jon. adds, "when thou art V. 26. The Lord lift up his couwntenstudying the law, and reveal to thee its ance tupon thee, and give thee peace. hidden things." The ancient versions, Heb. " The Lord lift up his countenance though somewhat various in the form to thee, and put, or dispose, unto thee, of expression, evince a substantial peace." Chald. "The Lord take away agreement. Chald. "The Lord display his anger from thee, and impart to thee his Shekinah (or Divine Majesty) upon peace." Vulg. "The Lord turn his thee, and have compassion upon thee." countenance to thee, and give thee Syr. "The Lord illuminate thee with peace." The phrase "lift up the counhis countenance, and vivify thee." tenance," when spoken of men, implies Arab. "The Lord kindle the splendor a free, open, and cheerful air and de B. C. 1490.] CHAPTER VI. 101 27 And they shall put my Israel, and I will a bless name upon the children of them. x Deut. 28. 10. 9 Chr. 7.14. Is. 43. 7. Dan. 9. a Gen. 1'2.. 3. e. 23. 0. Ps. 5. 12. 67.7. 115. 18, 19. 12,13. Acts 3. 26. Eph. 1. 3. portment, the opposite of downcast and liar kind, implying mainly the invocamelancholy, as Job 29: 24. 2 Sam. 2: tion of the divine name upon the chosen 22; so when spoken of God it imports people, whereby is understood the minthat favor and complacency which pro- isterial or mediatory communication, duce such an elevation of face in the in a measure, of the very qualities and subject of it, being attended with an in- attributes for which the name of Jehoward calm of conscience, a peace and vah stands. Chald. " They shall put, assurance which could flow from no or impose, the blessing of my name." other source. This peace is but anoth- We may doubtless suppose that the er name for all manner of prosperity threefold blessing above mentioned inand welfare, being opposed to war, to volved the essential import of the name discord and enmity, to tumult and con- Jehovah, so that in pronouncing that fusion, and also to adversity. This blessing they did in effect impart the threefold invocation, therefore, is very virtue of that divinely significant name; comprehensive in its range of import, and it may be questioned whether this being laden with the richest blessings verse is not, in fact, the Lord's own inwhich heaven can impart to men. terpretation of the purport of the bless"There be many that say, Who will ing which he ordered to be pronounced, show us any good? Lord, lift thou up and which is given in the preceding the light of thy countenance upon us." verses. It is not, at any rate, clear We may here remark, that some in- what more is intended to be conveyed terpreters are of opinion, that the last by the language of this verse than is clause of each benediction explains the embraced in the true sense of the three foregoing, as if it were said, "The Lord preceding. Ainsworth remarks, that it bless thee, by keeping thee; the Lord is apparently meant of the priests' gesmake his face to shine upon thee, by ture in lifting up their hands "towards being gracious unto thee; the Lord lift the people," as did Aaron, Lev. 9: 22, up his countenance upon thee, by giv- as a sign that the name and blessing of ing thee peace." This may be admit- God was imposed upon them. But this ted, without at the same time supersed- was probably done in the benediction ing any of the other senses which we itself, and therefore cannot well indihave attributed to the language. "As cate a distinct act here. Why may we I came along the road, I met Rdman, not regard the benediction pronounced and he lifted up his face upon me; but by Aaron and his sons upon the chilI knew not the end;" which means, he dren of Israel as a dim, but real forelooked pleasantly. Does a man com- shadowing and revelation of that great plain of another who has ceased to look truth which lies at the very foundation kindly upon him, he says, " Ah! my of the Christian system-the love of the friend, you no longer lift up your coun- Everlasting Father, the grace of the Intenance upon me."-Roberts. carnate Son, the comfort, the teaching, V. 27. They shall put my'name uvpon and the communion of the Holy and the childrcn of Israel. Heb. sdmu, shall Blessed Spirit-not as three Gods, but put, or inpose; a phraseology of a pecu- as one God viewed under a threefold 102 NUMBERS. [B. C. 1490. CHAPTER VII. set up a the tabernacle, and had A ND it came to pass on the anointed itb, and sanctified it, day that Moses had fully a Ex. 40. 18. b Lev. 8. 10,11. aspect. According to this suggestion, 35), and the dedication here spoken of God the Father is referred to in the 24th took place after that. It must be unverse-" The Lord bless thee and keep derstood, therefore, that after the Tabthee;" the Son, the Redeemer, is re- ernacle had been erected, and conseferred to in the 25th verse-" Make his crated with all its appurtenances, the face to shine upon thee, and be gracious priests anointed, their services defined, unto thee;" and the Holy Spirit is al- the tribes registered and arranged unluded to in the 26th verse-" Lift up the der their several standards, the Levites light of his countenance upon thee, and distinguished into their appropriate give thee peace." This view appears to classes; that "in that day," or about us a reasonable one, and therefore, on that time, the chief heads of the differthe whole, we would read the passage as ent tribes entered upon the work of dedif written, " And (thus) shall ye put my ication as described in what follows.name," etc. That is, by pronouncing The general scope of the Israelitish histhe above blessing ye shall in effect put tory as typical of the Christian church my triune name upon the children of undoubtedly warrants the idea of such Israel, and thereby challenge them as a bearing in the present narrative. The mine; as especially bound and conse- Tabernacle, it will be observed, is first crated to me in the acknowledgment of set up, and then, with all its implemy divine nature and perfections.- ments and utensils, anointed and sanc~ A~nd I will bless them. Targ. Jon. tified, and thus made fit to be conse" I will bless them in or by my Word." crated to the holy uses for which it was Gr. "I the Lord will bless them." That designed. The actual dedication folis, both the people and the priests. For lowed, and this was signalized by the the strengthening of their faith the Lord voluntary gifts of the heads of the promises to bless the blessing of his tribes, as recorded in the present chapappointed servants. ter. The ceremony of unction in the O. T. is a standing symbol of the effusion of the Holy Spirit in his purifying CHAPTER VII. and gladdening influences. As applied to the Tabernacle and its contents it She Offering of the Princes at the points typically to the inauguration of ]edication of the Tabernacle. Christ as head of his church, and in and V. 1. On the day. That is, about the through him to the universal church ittimhe. The Tabernacle was fully set up self, which is the fulness of his spiritual on the first day of the first month of the body. The representative import of second year after the departure from the Altar is not materially different, Egypt, Ex. 40: 17, 18. The history here though it has a more especial reference seems to revert to that period, and yet to the Lord and the church in respect we are not to interpret it in such a to the worship rendered by the one and strictness of sense as to confine what received by the other. We may say, is here said to the space of a single then, that the dedication of the altar is day; for the anointing or consecrating the consecration of the church. The process occupied seven days (Lev. 8: day of the anointing of the altar denotes B. C. 1490.] CHAPTER VII. 103 and all the instruments thereof, sels thereof, and had anointed both the altar and all the ves- them and sanctified them, the time of the Lord's inauguration, "Some people seem to think, that to when, after the resurrection and ascen- publish one's name in a list, or in an sion, the Holy Spirit was poured out in advertisement, as the donor of so much rich abundance, and his precious gifts to a charitable object, is wrong. It may imparted to believers. "As a recom- be right or wrong; in the thing itself pense in the same" their hearts were there is nothing necessarily wrong, nor also opened " as the hearts of a willing is there any thing necessarily right. If people," and they were ready to bestow it be done from vain glory, it is wrong; at once their goods and themselves up- but if it be done simply as expressing on the Lord as a holy dedication. " Thy one's gratitude to God, and one's sympeople," says the Psalmist, Ps. 110: 3, pathy with His cause, then it has prece" shall be willing in the day of thy pow- dents in the Old Testament, it has a er;" Heb. " shall be a people of volun- precedent in the New. That woman's tarinesses, or liberalities;" and it is name, who anointed the Saviour's feet perhaps with a tacit reference to this with the precious perfume, is recorded, noble, liberal, generous spirit and and recorded as a precedent for us. prompting that the chiefs of the tribes And it may be done to induce others, are here termed "princes." The char- who have more in their coffers, but at acter thus typically given to the Chris- present less liberality in their hearts, to tian church in its primitive period, when go and do likewise. We are not called its disciples were in this respect of one upon ostentatiously to display what we heart and one mind, ready to possess do; that is sin: it is not only sin, it is all things in common, is to be consid- absurd; but we are at the same time ered as virtually the character of the called upon to let our light, whether it Lord's disciples inall ages; for of them be bright or dim, so shine before men, it may be properly said, "the liberal that others seeing our good works-our soul deviseth liberal things." In the names recorded in the annual list-may present case, it might be said of the Is- glorify not us, but our Father who is in raelites, as of the early Christians, that heaven. And if these men, the princes "their deep poverty abounded to the of the ancient tribes of Israel, gave so riches of their liberality," for though much, and so liberally-for it was a vast they had little to spare, yet they gave amount of gold and of silver-to that tabit with a princely generosity. The in- ernacle that was to be taken down, how ventory is here made out, and the should we rejoice in every opportunity, names of the donors stand recorded to as it presents itself, in the Providence their honor, as we often see in modern of God, of contributing to build up a times the names of contributors to mis- living temple of living stones on Christ sionary and other benevolent enter- the foundation rock, until that comprises published to the world, not to pleted and perfected temple shall sound trumpet or eulogize their benefactions, with the praises of Him that redeemed but to attest their zeal, and serve as an it-' Grace, grace unto it.' "- r Had encouraging example to others. On anointed it. That is, with oil, accordthis subject we quote the apposite re- ing to the command, Ex. 30: 23-28, the marks of Mr. Cummings, in his " Scrip- execution of which is related Lev. 8: ture Readings on Numbers," (in loc.):- 10, 11. As the Tabernacle and the Al 104 NUMBERS. [B. C. 1490. 2 That the princes C of Is- offering before the LORD, six rael, heads of the house of their covered wagons, and twelve oxfathers, who were the princes of en; a wagon for two of the the tribes, and were over them princes, and for each one an that were numbered, offered: ox; and they brought them be3 And they brought their fore the tabernacle. c c. 1. 4, etc. tar were the principal things, and what V. 3. And they brought their offering. sanctified the oblations (Mat. 23: 17,19), Heb. korbncdm, their korban. The detherefore the princes' offerings were de- sign of this offering was to perform a ferred till these were duly set up and public service, by affording convenient inaugurated. vehicles to transport the heavier mateV. 2. That the princes, etc. - ofer- rials of the Tabernacle when it was reed. See ch. 1: 16, where the same term moved from place to place.- ~ Before occurs, which Geddes renders "patri- the Laord. That is, before the door of archal chiefs." The word "offered," the Tabernacle, as appears from the which in our version is the last word final clause of the verse.- T Six coyin the verse, is in the Hebrew the ered wagons. Heb. shesh egloth tzicb. first. Accordingly, Ainsworth renders, The original tzdb is from a root signify"Then offered the princes," etc.- ing to swell, to grow turgid. It is emI hteads of the house of their fathers. ployed in reference to the swelling of For "heads of the houses." See Note the adulterous woman under the operaon ch. 1: 20.- ~ And were over them tion of the waters of jealousy, and is the that woere numbered. Heb. " That stood term rendered tortoise, Lev. 11: 29, from by, upon, or over them that were mus- the turgid form of his shell. The simitered." As this is the same term that lar form of a covered wagon will show occurs ch. 1: 5, in speaking of the num- the ground of its usage in this sense in bering of the people by Moses and the present instance. The same word Aaron and their assistants, "these are in Is. 66: 20, is translated "litter." the names of the men that shall stand The Gr. has atuapas Aatar7pvoyas, coach with you," the inference would seem wagons, the epithet implying, according fair, that the writer intended to say to lexicographers, a kind of vehicles these were the same persons who offi- such as were used by illustrious men ciated with Moses and Aaron on that and women. Though comparatively of occasion. Gr. "That presided over a rude structure, they were doubtless the visitation," i. e. the muster. Vat. the best and most costly that could be " That stood by while the people were furnished under the circumstances. numbered." Calvin, however, does not ~f And twelve oxen. "It appears that recognise any allusion to these twelve each cart was drawn by two oxen, and assistants. His explanation is, that a greater number does not seem to have after the people were numbered, and been employed on any of the different separated into their several divisions, occasions mentioned in Scripture. Oxen these were chosen as the chiefs of the seem to have been generally used for tribes. This may have been so, and draught in ancient times among other yet the men chosen may have been the nations as well as the Hebrews; and twelve above mentioned. they still continue to be employed in B. C. 1490.] CHAPTER VII. 105 4 And the LORD spake unto shon, according to their serMoses, saying, vice d: 5 Take it of them, that they 8 And four wagons and eight may be to do the service of the oxen he gave unto the sons of tabernacle of the congregation; Merari ", according unto their and thou shalt give them unto service, under the hand of Ithathe Levites, to every man ac- mar the son of Aaron the priest. cording to his service. 9 But unto the sons of Kohath 6 And Moses took the wag- he gave none; becausef the serons and the oxen, and gave vice of the sanctuary belonging them unto the Levites. to them was, that they should 7 Two wagons and four oxen bear upon their shoulders. he gave unto the sons of Ger- d c. 4. 4-28. e c. 4. 29-33. f c. 4.4-15. dragging the few carts which are in use ing to the measure and proportion of in some parts of Western Asia."-Pict. his service; or, in other words, accordBible.- ~ A wagon for two of the ing as every one had a greater or less princes. Heb. " A wagon upon two of burden to carry. Accordingly, to the the princes;" i. e. according to, or for Gershonites, who had the lightest burtwo. Such is the peculiar force of the den, the curtains and hangings, ch. 4: Heb. particle al. From which it ap- 24-28, he gave but two wagons and four pears that there was a certain kind of oxen. concert in this presentation of the wag- V. 8. Four wagons and eight oxen ons, as if each two of the princes com- he gave unto the sons of -Merari. The bined to furnish a wagon, while each largest allowance of wagons was made one contributed an ox. to this family both because it was the V. 5. Take it of them. It is perhaps most numerous, and was charged with in reference to this expression that Jo- the heaviest burdens, ch. 4: 31, 32, 48. nathan in his Targum says that Moses The boards, bars, pillars, sockets, etc., at first refused the presents, to which fell to their lot. ~ According unto Rab. Sol. Jarchi adds, that " he received their service. Heb. "According to the them not from their hand till he was month of their service." ~ Under commanded by the mouth of God." the hand of Ithamar. Heb. "In the The words imply, perhaps, some de- hand of Ithamar," that is, under his murring on the part of Moses until he guidance and direction. He had the had taken time, according to his usual general superintendence of both the custom on all doubtful points, to con- Gershonites and the Merarites, ch. 4: suit the Lord, and definitely ascertain 28, 33. his will.- That they may be to do V. 9. Because the service of the sancthe service. Heb. "And let them be to tuary, etc. Heb. abodath hakkodesh, the serve the service." Gr. "And they service of the holy, that is, of the holy shall be for the ministerial work of the things, such as the Ark, Table, CandleTabernacle of testimony." Vulg. "To stick, Altar of Incense, etc. Gr. "Beserve in the ministry of the Taberna- cause they have the ministrations of cle."- To every man according to the holy (rov aylov).-~- (That) they his service. Heb. "According to the should bear qpon their shoulders. This month of his service." That is, accord- was with a view to the greater honor 5* 106 NUMBERS. [B. C. 1490. 10 And the princes offered the day that it was anointed, for dedicating of the altar in even the princes offered their gDeut.20.5. 1K.8.63. Chr. 7. 5,9. Ezra 6.16. offering before the altar.' Neh. 12. 27.. P. 30. title. and dignity of the Ark and of the Law or enjoying of them, which was usualcontained in it. The violent motion of ly done with some special solemnities. a wagon might injure the exquisite Thus, Solomon "dedicated the house workmanship of the sacred chest, and of God," 2 Chron. 7: 5, and kept "the shake and ruffle the ephod and breast- dedication of the altar seven days," plate, which by carrying on the shoul- 2 Chron. 7: 9; and at the return from der would be effectually avoided. From Babylon "they kept the dedication of the fearful judgment that befell Uzzah, the house of God with joy, and offered 2 Sam. 6: 3, 7, it would appear that the at the dedication thereof an hundred order as to this mode of transportation bullocks," etc., Ezra 6:16, 17. In like was exceedingly strict. The bearing manner the people kept "the dedicationl of the Ark and the other holy things of the wall of Jerusalem with gladness, was not, however, so exclusively the thanksgiving, singing, cymbals, psalprovince of the Kohathites that it might teries, and harps," Neh. 12: 27-43. Danot be assumed by the priests, the sons vid also composed the thirtieth Psalm of Aaron, on certain special occasions, on the occasion of the dedication of his as appears from Josh. 3: 3. house; and it appears from Deut. 20: 5, V. 10. Theprinces offered for dedica- that all the Israelites were in the habit ting of the altar, etc. Heb. eth hanuk- of dedicating their dwelling-houses. In kath, the initiation, or consecration. the time of the Maccabees "they kept Although our version renders the clause the dedication of the altar eight days," "for dedicating," etc., yet there is noth- with sacrifices and gladness, and oring in the original to answer to "for," dained it to be so kept yearly, 1 Mac. and the true sense undoubtedly requires 4: 54, 56-59, which ordinance was obthe rendering:-" Offered the dedica- served in our Lord's time, John 10: 22, tion of the altar," etc., i. e. the sacri- in what is termed "the feast of the fices which constituted the dedication- dedication." A like ceremony obtained offering, or, as Geddes proposes, the among the Gentiles, as is evident from initial-offering, by a figure of speech what is said Dan. 3: 2, 3, of Nebuchadsimilar to that by which the Heb. " sin " nezzar's " dedicating the image " which is sometimes used to signify a " sin- he had set up. We may trace the conoffering." The usage in regard to the tinuance of these usages in the custom original term (from the root hAnak) of dedicating or consecrating churchis peculiar and somewhat important. es and chapels, and other public buildWhen spoken of men it denotes cate- ings, and in the ceremonies connected chising, initiation, instruction, train- with the'opening' of roads, maring up to any new thing to which they kets, bridges, and occasionally with the were previously unaccustomed. Thus launching of ships. In all these cases Prov. 22: 6, Train up (hanid5) a child the original word is the same with that in the way he should go," etc., where employed in this passage. The custom the margin has catechise. When ap- is expressed in Greek by esyKaLvLauos, plied to other things, as temples, altars, and the feast by Ey-KarLrya, Lat. encaehouses, etc., it indicates the first using nia, from Katvos, new, implying renova B.C. 1490.] CHAPTER VII. 107 11 And the LORD said unto 12 And he that offered his Moses, They shall offer their offering the first day was Nahoffering, each prince on his day, shon h the son of Amminadab, for the dedicating of the al- of the tribe of Judah; tar. c.1.7. 2.3. tion, restoration, or the re-appropriation enough to give so much gold and silof any thing to its intended use. So ver of his own."-Harm. of Pent.the solemnity of covenant-making at ~ In the day that it was anointed. Heb. Mount Sinai, related Ex. 24:3-8, is "In the day of its being anointed." called by the Apostle, Heb. 9: 18, a That is, about or near the time; not dedication; as he says "it was not ded- precisely on the very day. See Note icated without blood," and Christ is on v. 1. said to have " dedicated a new and liv- V. 11. And the Lord said unto M1oses, ing way" into the holy heavens, Heb. They shall offer their ofering, each 10: 20. So in the present case, in or- prince on his day. Heb. "One prince der that the altar might be consecrated for a day, one prince for a day, shall for the oblations of Israel at all times, they offer their offering." Repeated for the princes of the twelve tribes are the sake of emphasis and the greater moved to dedicate it with gifts and sac- solemnity of the proceeding, as well as rifices of various kinds, continued with to indicate the equal right which all the great solemnity for twelve days, thus princes and tribes had in the altar to representatively testifying their faith be dedicated. It would probably be and joy in Christ, who was symbolized better to render the first clause of the by the altar, and by whom they should verse, "For the Lord had said," intioffer the sacrifice of praise to God con- mating that God had previously retinually, Heb. 13: 10-15. It is to be quired this tribute of the people. As it observed, however, that this is a dis- now stands, it would seem as if Moses tinct offering from that of the wagons had not been ordered to receive it beabove-mentioned. Rabbi Sol. Jarchi fore it was actually presented by the observes: " After they had voluntarily princes and the people. A preferable given the wagons and oxen to carry the sense results from considering the whole Tabernacle, their heart stirred them up verse as parenthetical, with the pluperto offer voluntary offerings to the altar feect rendering. —~ For the dedicating to dedicate it." Though not expressly of the altar. The dedication here menintimated, it is yet to be presumed that tioned is not to be understood as if the the offerings made by the princes on this altar was now for the first time to be occasion were not exclusively an expres- inaugurated into its stated use. This sion of their own personal promptings, had in fact been done before, and seven but made on the behalf and at the ex- days spent in the ceremony; but the pense of the tribes to which they sever- idea conveyed is that of its beginning to ally belonged. Calvin appropriately re- be qused after having been previously set marks, that " although mention is only apart and sanctified. made of the'princes,' it is probable V. 12. ~ Nahshon, the son of Amminthat each of them presented what the adab. It will be noticed that in every whole tribe had subscribed, since there other instance throughout the chapter, was no person at that time wealthy the title "prince" is attached to the 108 NUMBERS. [B. C. 1490. 13 And his offering was one enty shekels, after the shekel i silver charger, the weight there- of the sanctuary: both of them of was an hundred and thirty were full of fine flour mingled shekels, one silver bowl of sev- with oil, for a meat-offering: i Ex. 30. 13. k Lev. 2. 1. name of the person designated. Here 1. Judah:.Nahshon, v. 12........ it is omitted, for which the reason may 2. Issachar: Nethaneet, v. 13..... East. 3. Zebulun: Eliab, v. 24......... J be, that the distinction of offering first Zebulun: liab involved in itself a kind of principality, 4. Reuben: Ezi.er, v. 30........ inasmuch as the tribe of Judah, in the 5. Simeon: Sheumie, v. 36..... South. person of Nahshon, represented the 6. Gad: Eliasaph, v. 42 Lord the Saviour, descended from him, 7. Ephraim: Elishama, v. 48.... and who was, " in all things to have the 8. Manasseh: Gamaliel, v. 54... West. 9. Benjamin: Abica~, v. 60..... pre-eminence." Chazkuni, a Rabbini- 9. Benjamin: A. cal writer, remarks thus upon the fact:- 10. Dan: Ahiezer, v. 66.......... " He is not called prince, that he might 11. Asher: Pagiel, v. 72......... North. 12. Naphtali: Ahirac, v. 78........ not be puffed up because he offered first; 12 aphtai and all the others are called princes, for This ceremony of offering was conthat they submitted themselves and tinued for twelve successive days, on offered after him." It is not, however, each of which the prince or chief at the very easy to perceive how the recording head of his tribe, forming a grand proor not recording of his title should have cession, marched forward and laid his had any effect in the way of inflating rich offering upon the common altar, his spirit, when for aught that appears in regard to which all the tribes stood the history of the transaction might on a footing of dignified equality. And have been written years after its occur- in order still further to cement the union rence. ~I Of the tribe of Judah. Heb. of the whole body of the people, each lematteh,for the tribe. Several versions day of the celebration was made a day render it " of the the tribe," but the above of festivity for the whole, by the Feast is the most literally exact, and doubt- Offering which made part of the tribute. less the true sense. As such it confirms V. 13. One silver charger. Heb. the remark made above, that the offer- kaarath, dish, platter, or deep bowl. Gr. ings were not made so much by the "Trublion," which in Mat. 26: 23, is princes in their own names, as in the rendered dish. Its precise use has not names of the tribes to which they per- been clearly determined, but it would tained, and over which they presided. seem to have been designed for receivIt will be observed that the offering ing the fine flour of which the meat of the chiefs of tribes, each in his day, (meal) offering was made, or for the is not in the order of their births, or mixing of the flour into a paste. See as they stand in ch. 1, but according to Ex. 25: 29.- An hundred and thirty the order in which they were ranged shekels. About sixty-five ounces.around the Tabernacle, ch. 2, beginning ~f One silver bowl. Heb. mizrok, bowl, at the east, proceeding thence to the basin. Gr. "Phiale," translated vials, south, next to the west, and ending at Rev. 16, which however does not conthe north. This order we may present vey a correct idea to the English readin tabellated form, thus:- er, as the vessels intended were of very B. C. 1490.] CHAPTER VII. 109 14 One spoon of ten shekels 15 One young bullock, one of gold, full of incense': ram, one lamb of the first year, form a burnt-offering: I Ex. 30. 34. m Lev. 1. 2, 3. different construction from our vials. ferent kinds of vessels, made for offer" Goblets " would be a rendering nearer ing libations, were intended to denote the truth. The use of these vessels in the varying capacities of men in respect the holy things was to hold the blood to the reception of divine things. One which was carried to the altar and there and the same kind of teaching is not poured out or sprinkled, Ex. 27: 3. It equally adapted to all classes of men. is obvious, too, from the concluding The wise, the simple, the rich, the poor, clause, that it was used for containing the sound, and the infirm, require difthe fine flour mingled with oil, the me- ferent modes of instruction. The rude morial of which was to be burnt in the race of the Jews, abiding under the fire of the altar, Lev. 2: 2.-~~ Shekel shadow of the Law, were to be trained of the sanctuary. ieb. shekel hakko- in one way; in quite another way is a desh, shekel of the holiness or sanctity; Christian people, beholding the mystethat is, the shekel employed as a stand- ries of the Law unfolded in the verity ard in regard to the weight of all holy of the Gospel, to be nurtured into a things. —~ For a meat ofYering; that perfect man." He then goes on to exis, for a meal-offering, or mincha, which plain the symbolical purport of the difwas to be an accompaniment of the ferent kinds of vessels, the bowls, burnt-offering and peace-offering men- goblets, cups, etc., intimating that they tioned vs. 15, 17. here represent the various capacities V. 14. One spoon. Heb. kaph, cup; of truth distinguishing different pera vessel for holding incense, called a sons in the church, all of whom, howspoon from its concavity. See Note on ever, are prompt to present their seveEx. 25: 29. Geddes and Boothroyd ren- ral faculties to the Lord to be filled der by "incense-pot." As this was of from the fulness of his Spirit, and then gold, it doubtless pertained to the altar solemnly dedicated to his service. of incense, and not to the brazen altar V. 15. One young bullock, etc. The standing in the outer court; and this offerings here mentioned, the plate and would indicate that both altars were now the sacrifices, of which latter there were dedicated, that is, began to be first used no less than twenty-one, were very for the purposes of the whole congrega- costly, and must have constituted a tion. As to the use of incense in connec- magnificent donative for a people now tion with the meat-offering, see Note on sojourning in a wilderness beyond the Lev. 2: 1, et seq. If these dedication- bounds of civilization. " The occasion offerings have, on the whole, as we have must have been one of great and strikendeavored to show, a Christian aspect, ing solemnity, and, from the account then it may be presumed that these va- here given, reminding us strongly of rious vessels of gold and silver come in- the annual festival of Nurooz in Persia, to the general category of typical, and when the king sits in great state and we see nothing more probable than the glory, with the nobles of his court at suggestions of the old commentator Ra- tending in their most gorgeous attire, banus Maurus, who says:-" These dif- and thus receives in succession a long 110 NUMBERS. [B. C. 1490. 16 One kid of the goats for the son of Helon, prince of the a" sin-offering: children of Zebulun, did offer: 17 And for a sacrifice of 25 His offering was one silo peace-offerings, two oxen, five ver charger, the weight whereof rams, five he-goats, five lambs was an hundred and thirty shekof the first year. This was the els, one silver bowl of seventy offering of Nahshon the son of shekels, after the shekel of the Amminadab. sanctuary; both of them full 18 On the second day Netha- of fine flour mingled with oil, neel P the son of Zuar, prince of for a meat-offering: Issachar, did offer. 26 One golden spoon of ten 19 He offered for his offer- shekels, full of incense: ing one silver charger, the weight 27 One young bullock, one whereof was an hundred and ram, one lamb of the first year, thirty shekels, one silver bowl for a burnt-offering: of seventy shekels, after the 28 One kid of the goats for shekel of the sanctuary; both a sin-offering: of them full of fine flour min- 29 And for a sacrifice of gled with oil, for a meat-offering: peace-offerings, two oxen, five 20 One spoon of gold of ten rams, five he-goats, five lambs shekels, full of incense: of the first year. This was the 21 One young bullock, one offering of Eliab the son of Heram, one lamb of the first year, ion. for a burnt-offering: 30 On the fourth day Elizurs 22 One kid of the goats for the son of Shedeur, prince of a sin-offering: the children of Reuben, did 23 And for a sacrifice of offer: peace-offerings, two oxen, five 31 His offeringt was one silrams, five he-goats, five lambs ver charger, of the weight of an of the first year. This was the hundred and thirty shekels, one offering of Nethaneel the son of silver bowl of seventy shekels, Zuar. after the shekel of the sanctua24 On the third day Eliabr ry; both of them full of fine n Lev. 4. 25. o Lev.3.. pc. 1.8. 2.5. q ver. 13, etc. r c. 1. 9.. 7. 8 c... 2. 10. t ver. 13, etc. series of costly offerings, which the more numerous than in the case of the princes who govern the provinces of burnt-offerings or the sin-offerings for his empire send, at that season, to the the reason that the priests, the princes, capital for his acceptance, and which and as many of the people as were inare of such value as to form one of the vited had their share of them, and feastprincipal portions of his yearly reve- ed together before the Lord with great nue."-Pict. Bible. rejoicing. V. 17. And for a sacrifice of peace- V. 18. On the second day letlhaneel oferings. The victims here are much - did ojer. It may here be remark B. C. 1490.] CHAPTER VII. 111 flour mingled with oil, for a 40 One kid of the goats for meat-offering: a sin-offering: 32 One golden spoon of ten 41 And for a sacrifice of shekels, full of incense: peace-offerings, two oxen, five 33 One young bullock, one rams, five he-goats, five lambs ram, one lamb of the first year, of the first year. This was the for a burnt-offering: offering of Shelumiel, the son of 34 One kid of the goats for Zurishaddai. a sin-offering: 42 On the sixth day Elia35 And for a sacrifice of saph" the son of Deuel, prince peace-offerings, two oxen, five of the children of Gad, offered: rams, five he-goats, five lambs 43 His offering" was one silof the first year. This was the ver charger, of the weight of an offering of Elizur the son of hundred and thirty shekels, a Shedeur. silver bowl of seventy shekels, 36 On the fifth day Shelu- after the shekel of the sanctumielu the son of Zurishaddai, ary; both of them full of fine prince of the children of Sime- flour mingled with oil, for a on, did offer: meat-offering: 37 His offering was one sil- 44 One golden spoon of ten ver charger, the weight whereof shekels, full of incense: was an hundred and thirty shek- 45 One young bullock, one els, one silver bowl of seventy ram, one lamb of the first year, shekels, after the shekel of the for a burnt-offering: sanctuary; both of them full of 46 One kid of the goats for fine flour mingled with oil, for a sin-offering: a meat-offering: 47 And for a sacrifice of 38 One golden spoon of ten peace-offerings, two oxen, five shekels, full of incense: rams, five he-goats, five lambs 39 One young bullock, one of the first year. This was the ram, one lamb of the first year, offering of Eliasaph the son of for a burnt-offering: Deuel. u c. 1. 6. 2. 12.. ver. 13, etc. w c. 1. 14. 2. 14. X ver. 13, etc. ed that every tribe, through its prince finite wisdom has seen fit to adopt or chief, offers precisely the same kind another course, and it may have been of offering, and in the same quantity, upon the same principle with that to and that the offering of each is distinct- which we have adverted, ch. 1: 20-43, ly described, although it necessitates a with which compare Note on Ex. 36: repetition in the same words, whereas 8-38. The witnessing of the actual prowe should doubtless have supposed cessions and offerings continued from that, after specifying the first, the sacred day to day would have produced a deep writer would have said:-" And so in and solemnizing impression upon the like manner with all that followed; each mind, and it may be that the leisurely one made the same offering." But in- perusal of the distinct account of each. 112 NUMBERS. [B. C. 1490. 48 On the seventh day Eli- 56 One golden spoon of ten shama ", the son of Ammi- shekels, full of incense: bud, prince of the children of 57 One young bullock, one Ephraim, offered: ram, one lamb of the first year, 49 His offering was one sil- for a burnt-offering: ver charger, the weight whereof 58 One kid of the goats for was an hundred and thirty shek- a sin-offering: els, one silver bowl of seventy 59 And for a sacrifice of shekels, after the shekel of the peace-offerings, two oxen, five sanctuary; both of them full of rams, five he-goats, five lambs fine flour mingled with oil, for a of the first year. This was the meat-offering: offering of Gamaliel, the son of 50 One golden spoon of ten Pedahzur. shekels, full of incense: 60 On the ninth day Abidan e, 51 One young bullock, one the son of Gideoni, prince of the ram, one lamb of the first year, children of Benjamin, offered: for a burnt-offering; 61 His offering d was one sil52 One kid of the goats for ver charger, the weight whereof a sin-offering: was an hundred and thirty shek53 And for a sacrifice of els, one silver bowl of seventy peace-offerings, two oxen, five shekels, after the shekel of the rams, five he-goats, five lambs sanctuary; both of them full of of the first year. This was the fine flour mingled with oil, for offering of Elishama, the son of a meat-offering: Amomihud. 62 One golden spoon of ten 54 On the eighth day offered shekels, full of incense: aGamaliel, the son of Pedahzur, 63 One young bullock, one prince of the children of Manas- ram, one lamb of the first year, seh: for a burnt-offering: 55 His offering b was one sil- 64 One kid of the goats for ver charger, of the weight of an a sin-offering: hundred and thirty shekels, one 65 And for a sacrifice of silver bowl of seventy shekels, peace-offerings, two oxen, five after the shekel of the sanctu- rams, five he-goats, five lambs ary; both of them full of fine of the first year. This was the flour mingled with oil, for a offering of Abidan, the son of meat-offering: Gideoni. 66 On the tenth day Ahiey c. 1.10. 2. 18. z ver. 13, etc. a c. 1 10. 2. 20. b ver. 13, etc. c c. 1. 11. 2. 22. d ver. 13, etc. when set before us in written recital, one, or perhaps two sabbaths must have was presumed to be productive of a intervened in the time, and yet it apsomewhat similar effect. pears that the ceremonies suffered no V. 48. On the seventh day. As twelve interruption on that account. But the days were occupied in the celebration, Lord is " Lord also of the sabbath," and B. 0. 1490.] CHAPTER VII. 113 zer e, the son of Ammishaddai, 75 One young bullock, one prince of the children of Dan, ram, one lamb of the first year, offered: for a burnt-offering: 67 His offerings was one sil- 76 One kid of the goats for ver charger, the weight whereof a sin-offering: was an hundred and thirty shek- 77 And for a sacrifice of els, one silver bowl of seventy peace-offerings, two oxen, five shekels, after the shekel of the rams, five he-goats, five lambs sanctuary; both of them full of of the first year. This was the fine flour mingled with oil, for offering of Pagiel the son of a meat-offering: Ocran. 68 One golden spoon of ten 78 On the twelfth day Ahishekels, full of incense: rai the son of Enan, prince of 69 One young bullock, one the children of Naphtali, offered: ram, one lamb of the first year, 79 His offering k was one silfor a burnt-offering: ver charger, the weight where70 One kid of the goats for of was an hundred and thirty a sin-offering: shekels, one silver bowl of sev71 And for a sacrifice of enty shekels, after the shekel peace-offerings, two oxen, five of.the sanctuary; both of them rams, five he-goats, five lambs full of fine flour mingled with of the first year. This was the oil, for a meat-offering: offering of Ahiezer, the son of 80 One golden spoon of ten Ammishaddai. shekels, full of incense: 72 On the eleventh day Pa- 81 One young bullock, one giel 9, the son of Ocran, prince ram, one lamb of the first year, of the children of Asher, offered: for a burnt-offering: 73 His offering' was one sil- 82 One kid of the goats for ver charger, the weight whereof a sin-offering: was an hundred and thirty shek- 83 And for a sacrifice of els, one silver bowl of seventy peace-offerings, two oxen, five shekels, after the shekel of the rams, five he-goats, five lambs "sanctuary; both of them full of of the first year. This was the fine flour mingled with oil, for offering of Ahira, the son of a meat-offering: Enan. 74 One golden spoon of ten 84 This was the dedication shekels, full of incense. of the altar, in the day when it cc. 1. 12. 2.25. f ver. 13, etc. g c. 13. 2. 27. A v. 13, etc. i c. 1. 15. 2. 29. k ver. 13, etc. the work which he himself appoints for cation of the anointing of the altar." that day is holy work, suitable for that It was dedicated by the oblations and sacred season. sacrifices above recited, which, though V. 84. This was the dedication of the simple and plain, were of great value, altar. Targ. Jon. " This was the dedi- leaving us to infer that we are to serve 114 NUMBERS. [B. 0. 1490. was anointed, by the princes of gold of the spoons was an hunIsrael: twelve chargers of sil- dred and twenty shekels. ver, twelve silver bowls, twelve 87 All the oxen for the burntspoons of gold; offering were twelve bullocks, 85 Each charger of silver the rams twelve, the lambs of weighing an hundred and thirty the first year twelve, with their shekels, each bowl seventy: all meat-offering: and the kids the silver vessels weighed two of the goats for sin-offering, thousand and four hundred shek- twelve. els, after the shekel of the sanc- 88 And all the oxen for the tuary: sacrifice of the peace-offerings 86 The golden spoons were were twenty and four bullocks, twelve, full of incense, weigh- the rams sixty, the he-goats ing ten shekels apiece, after the sixty, the lambs of the first year shekel of the sanctuary: all the sixty. This was the dedication God with the chiefest and choicest of "By this," says Adam Clarke, "it is our possessions, and that too in a large easy to see, that though the place in and liberal spirit. Comp. Ex. 25: 22. which they now sojourned was a wil— ~ I~n the day when it was anointed. derness, as to cities, villages, and reguThat is, at or about the time when it lar inhabitants, yet there was plenty of was anointed, for as the pageant oc- pasturage, else the Israelites could not cupied twelve days, the term "day" have furnished these cattle, with all the must of course be taken in an extended sacrifices necessary for different occasense. " When it was anointed," is sions, and especially for the passover, plainly equivalent to "after it was which was celebrated during their soanointed." journing in the desert, and which itV. 85. All the silver vessels uweighed, self must have required an immense etc. The sum total of all these various number of lambs, when each family of offerings in silver, gold, and cattle, may 600,000 males was obliged to provide be thus exhibited:- one," (ch. 9.) It is not, however, to be disguised, that there are serious diffi12 Silver Chargers, each 130 shekels. culties to be encountered in the attempt 12 Silver Bowls, " 70 " to show how such a vast multitude of t 12 Gtold Spoons, " 10 " cattle as would be requisite for the purTotal Shekels of Silver, 2400 poses of the people of Israel could be " " of Gold, 120 subsisted in this desert, rocky region. Mr. Stanley, in his recent work on Sinai Of beasts for sacrifice: and Palestine, alludes to this subject, Bullocks,..................... 12 and though he does not consider any Rams,....................... 12 solution of the problem yet given as Lambts,..............1...... 12 wholly satisfactory, yet he offers seveGoats,............. 24 Rams...................... 60 ral suggestions calculated greatly to He-Roams................ 60 weaken the force of the objections He-Goats,.................... 60 Lambs,...................... 60 brought against the Mosaic history on this score. He remarks, that there is Total,....... 240 abundant evidence that the resources B. C. 1490.] CHAPTER VIII. 115 of the altar, after that it was CHAPTER VIII. anointed 1. AND the LORD spake unto 89 And when Moses was gone A Moses, saying, into the' tabernacle of the con- 2 Speak unto Aaron, and say gregation to m speak with him, unto him, When thou lightest the then he heard the voice of one lampsa, the seven lamps shall give speaking unto him from off the light over against the candlestick. mercy-seat" that was upon the 3 And Aaron did so: he ark of testimony, from between lighted the lamps thereof over the two cherubims: and he against the candlestick, as the spake unto him. LoaRD commanded Moses. I ver. 1. m c. 12. 8. Er. 33.9, 11. n Ex. 25. 22. a Ex. 25. 37. 40.25. of the peninsula were anciently far But now every Christian has in effect greater than they are now. all the rights that Moses had. The V. 89. And when Moseswas goneinto, humblest believer is a priest in the etc. Heb. bebo MJosheh, in Mioses' going truest and only existing sense of the in. The meaning undoubtedly is, that word; and has access as a priest into from this time henceforth, whenever the immediate presence of God. The Moses went into the Tabernacle to con- monopoly of the few is now the privilege suit the divine oracle, he was privileged of all mankind that believe. The narto hear the voice speaking to him, as row gate that once gave access to a sinhere described. s To speak with gle nation, is now opened so wide that him. That is, with God.- M Heard all nations may pass freely through it. the voice of one speaking with him. Gr. " Heard the voice of the Lord speaking." Targ. Jon. "Heard the voice of the Spirit speaking." This was in ac- CHAPTER VIII. cordance with the prerogative vouchThe grigbhing of the Lamys and the safed to Moses of being admitted tof the La Workmanshi2 of the Candl estick. more intimate converse with the Lord Wormansh o the Cndlestic than any of the rest of the prophets. V. 2. When thou lightest the lamps. See ch. 12: 8.-~ From ojf the mercy- Heb. "In thy causing the lamps to seat. Heb. "From above the mercy- ascend." See the import of this phrase seat." In this was fulfilled the promise fully explained in the Notes on Ex. 25: made Ex. 25: 21, 22, "And thou shalt 37. Gr. "When thou shalt set up, or put the mercy-seat above upon the ark put up, the lamps." Chald. "When - and there I will meet with thee, thou shalt kindle the lamps." The lamps and I will commune with thee from or sconces containing the oil, were so above the mercy-seat, from between constructed as to be capable of being the two cherubims." For this reason, detached, and taken down from the the most holy place of the Sanctuary, branches, to be filled and then raised up where the ark and the mercy-seat were (made to ascend) to their proper places stationed, was called debir, speaking- on the candlestick.- Shall give their place or oracle, from the root ddbar, to light over against the candlestick. Heb, speak. Into this. sacred recess Moses " Over against the face (lit. faces) of th( alone was then thus privileged to enter. candlestick." The meaning is not en 116 NUMBERS. [B. C. 1490. tirely obvious from the literal render- should be so disposed in the lamp-cups ing, but the explanations drawn from or sconces that they should incline to the Rabbinical comments throw a satis- the edge nearest the centre, and thus factory light upon it. "Over against should shine towards the candlestick the candlestick" we take to be equiva- emphatically so called. The central lent to "towards the central shaft," for lamp, it is supposed, was lighted from the term "candlestick" is occasionally the fire of the altar, and all the others applied by way of eminence to the shaft from that. We give in this connection from which the branches issued. See the form of the candlestick as we have Notes on Ex. 25: 31-37. At other times been enabled to deduce it from the it stands for the whole structure. The words of the sacred historian, as conmeaning undoubtedly is, that the wicks tained Ex. 25: 31-40. CANDLESTICK. The Hebrew doctors say, "The six shall give light; the six which are upon lamps that were fastened unto the six the six branches, the three that are branches that went out of the candle- eastward having the wicks in them stick, all of them had their faces towards turned towards the middlemost; and the middlemost lamp which was on the so the three that are westward having branch (the shaft) of the candlestick; the tops of the wicks towards the midand this middlemost lamp, the face of it dlemost." The same thing is briefly was towards the Most Holy Place, #nd it expressed in the latter clause of Ex. is called the western lamp."-X-aimon- 25: 37. It is indeed said that "the ides. In like manner Sol. Jarchi says, seven lamps shall give their light" in "Over against the face of the candle- the manner above described, but we are stick, that is, the middle lamp, which is still at liberty to understand this with none of the branches, but of the body the due discrimination as implying that of the candlestick. The seven lamps the words strictly considered hold good B. 0. 1490.] CHAPTER VIII. 117 4 And this work of the can- according unto the pattern d dlestick was of beaten gold, unto which the LORD had showed the shaft thereof, unto the flow- Moses, so he made the candleers thereof, was" beaten work: stick. b Ex. 25. 31. o Ex. 25. 18. d Ex. 25. 40. of the six branches only in their rela- V. 4. And this work of the candletion to the central shaft. Similar modes stick (was of) beaten gold. Or, as the of diction could easily be cited. Thus, Heb. will admit, "This was the work what our Lord says of the twelve apos- of the candlestick, (viz. it was) beaten ties sitting upon twelve thrones and gold," etc. For a detailed account of judging the twelve tribes of Israel, the fabrication of the candlestick, see must be understood as exclusive of Ex. 25: 18, 31-39. 37:17-24, where, in Judas. The opposite interpretation to our Notes, we have endeavored to show this is, that by giving light over against that the epithet "beaten" implies simthe candlestick is meant, causing the ply hard, solid, as the Gr. has it, and light to fall upon the north side of the that it implies the nature of the mateTabernacle, especially illuminating the rial and not the mode of construction. table of show-bread, whereas the can- The candlestick with the branches, dlestick itself stood upon the south side. bowls, knops, and flowers, was conThis is the sense affixed to the passage structed of one piece, although not by by the Vulg., which, however, is rath- beating or hammering, but the lamps er a paraphrase than a translation:- were formed apart, like the tongs and " When thou shalt place seven lamps, snuff-dishes. So one of the Rabbinists let the candlestick be set up on the says, " The lamps were vessels by themsouth side. Give orders, therefore, that selves, and might be removed from the the lamps look over against the north, branches."-Chazkuni.- Uinto the towards the table of the loaves of prop- shaft thereof, etc. That is, both the osition; over against that part shall shaft and the flowers. The word they give light, towards which the can- " unto " is equivalent to " including," dlestick looketh." For ourselves, we and the clause is thus expounded by give a decided preference to the other Sol. Jarchi:-" As if he should say, the construction. The typical bearing of body of the candlestick, all of it, and all the candlestick with its lamps is largely that pertained to it." - According unfolded in our Notes on Ex. 25: 31-37, unto the pattern. Heb. kammareh, acand in consistency with that the sug- cording to the sight, show, vision, apgestion flows easily from what is here pearance; the word being derived disaid, that as the central shaft more espe- rectly from the root rddh, to see. The cially represents the Lord the Saviour, reference, however, is undoubtedly to who is to the church what the vine is the visionary pattern or model exhibitto the branches, and as whatever of ed to Moses in the mount, Ex. 25: 40, alspiritual light and heat is possessed though in this latter passage the original by his ministering servants flows from word formattern is tabnith, and not that him, so it is eminently proper that they which is here so rendered.-~T Which should by a reciprocal turning or in- the Lord had showed Moses. Ileb. clination, reflect their light towards its "Which the Lord had caused Moses to divine source, as in grateful acknow- see." The phraseology of the Hebrew ledgment of its derivation therefrom. implies a peculiar effect wrought upon 118 NUMBERS. [B. C. 1490. 5 And the LORD spake unto 7 And thus shalt thou do Moses. saying, unto them, to cleanse them: 6 Take the Levites from Sprinkle water e of purifying among the children of Israel, upon them, andf let them shave and cleanse them. e c. 19. 9, 17, etc. f Lev. 14. 8, 9. his interior vision, by which he was "The mere circumstance of birth did enabled to behold what otherwise would not entitle the Levites to enter abruptly have been beyond his power. He was upon the duties which devolved on favored with a spiritual perception. them. They were to receive a sort of The objects seen were seen by the in- consecration, which is described in this ward and not by the outward eye, and chapter, and which, although solemn, to this he was incompetent unless the is different from, and more simple than, Lord had made him to see. that which the priests received. They were properly purified by sprinkling The Consecration of the Levites. and shaving, and after suitable offerV. 6. Take the -Levites, etc. That is, ings and sacrifices, were presented benot the whole body of the Levites, but fore the Lord. They were not washed, all besides the priests, who had been or anointed, or invested with official consecrated on a former occasion, Lev. robes, like the priests."-Pict. Bible. 8. To them the other Levites were to V. 7. Sprinkle water of purifying be adjoined as ministers and assistants, upon them. Heb. "Sprinkle upon them ch. 3: 6, etc., and their consecration the sin-water;" that is, the water of forms the subject of the present chap- purification from sin; which we learn ter.- From among the children of from ch. 1t): 9, 10, was prepared from Israel. We see in this the basis of the the ashes of a red heifer, cedar-wood, familiar distinction of the chosen peo- hyssop, and scarlet. It is called " sinple into the different classes mentioned water" (Heb. mg'hattaath, waters of 1 Chron. 9: 2, "The Israelites, the sin) as the sacrifice of atonement for priests, Levites, and the Nethinims." sin is called "sin-offering." Indeed, -~ And cleanse them. Or, "purify we may say with Adam Clarke, that as them," i. e. in the manner about to be the heifer herself was sacrificed, and described. Although it was required, her blood sprinkled seven times before as a general rule, that all the people, the Tabernacle, ch. 19: 3-6, she may when they approached the sanctuary, be considered as a proper sacrifice for should be free from any ceremonial un- sin, and consequently the water thus cleanness, 2 Chron. 23:19, yet there prepared be termed the water of the was a manifest propriety in the minis- sin-o~fering. "As the ashes were kept ters of the Lord's house complying with ready at hand for purifying from all lethe words of the prophet, Is. 52:11, gal pollutions, the preparation might "Be ye clean that bear the vessels of be considered as a concentration of the the Lord; " and such a purification was essential properties of the sin-offering, represented by this external washing and might be resorted to at all times of the body in water. So the apostle with comparatively little expense or makes "pureness" one of the requisite trouble, and no loss of time. As there characteristics by which the ministry were so many things by which legal is to be distinguished, 2 Cor. 6:4, 6. pollution might be contracted, it was B. C. 1490.] CHAPTER VIII. 119 all their flesh, and let them wash bullock with his meat-offering 9, their clothes, and so make them- even fine flour mingled with oil, selves clean. and another young bullock shalt 8 Then let them take a young thou take for a sin offering. g Lev. 2. 1. necessary to have. always at hand, in they shave their whole body every third all their dwellings, a mode of purifying day, lest any vermin or other foulness at once convenient and unexpensive. should cleave to the worshippers of the As the water by which the Levites were gods. As to the Levites, it does not aphere purified must have been the water pear that the direction here given was prepared from the ashes of the red to be observed except on special occaheifer, this ordinance was undoubtedly sions. — Let them wash their clothes. instituted before this time, though not Another rite prescribed in purifying described till chap. 19: 1-10 of this the unclean. Comp. Ex. 19: 10, in allubook; but that chapter might be in sion to which it is said of the redeemed, connection with any of the preceding Rev. 7: 9, 14, 15, their garments are ordinances, as well as where it is now "washed and made white in the blood found."-A. Clarke. —~ Let them shave of the Lamb," that they may "serve all their flesh. Gr. " Let them shave him day and night in his temple." all their body." " Let a razor go over V. 8. Let them take a young bullock. their whole body." —Cov. "Make a Heb. " A youngling the son of the herd." razor to run along upon all the flesh of That is, of the second year. See Note them."-M-at., Cran. "Let them cause on Ex. 29: 1, where the same offering a razor to pass over all their flesh."- was brought for the priests. This was Ains. This was another, symbol of to constitute a burnt-offering or holopurification similar to that of the leper, caust "to make an atonement for the who shaved off all his hair as well as Levites, and as the Jewish Rabbins say, washed his flesh, as a part of the pro- " For the consecration of their service." cess of his cleansing, Lev. 14: 8, 9. -T With his meal-ofesring. That The same ceremony was ordained also is, meal-offering, composed of fine flour in the case of the polluted Nazarite, ch. mingled with oil, and which was under6: 9. One of the Hebrew doctors re- stood to be an accompaniment of course marks, that there was a moral signifi- of the burnt-offering. The ordinary cancy in the act, to wit, that the Levites meal-offering for a bullock was " threewere thereby admonished "to cast tenth deals of fine flour mingled with away all worldly cares, as much as oil," and for a drink offering "half a might be, and give themselves wholly hin of wine," ch. 28: 12, 14. See Notes to their sacred ministry." The exam- on Lev. 2. - T Another young bullock. ple may also be properly understood as Heb. "A second bullock the son of the teaching that all Christians, and espe- herd." This, though mentioned second, cially all Christian ministers, should was offered first, v. 12. Lev. 8:14, 18. " purify themselves from all filthiness 14:19. The only case in which a bulof flesh and spirit, perfecting holiness lock was offered for a sin-offering was in the fear of God," 2 Cor. 7:1. It is that in which the priest, and through worthy of remark, that Herodotus says him the whole congregation had sinned, expressly of the Egyptian priests, that Lev. 4: 3, 13, 14, 22, 23, and the reason 120 NUMBERS. [B. C. 1490. 9 And h thou shalt bring the Levites before the LoRD: and Levites before the tabernacle of the children of Israel shall put k the congregation: and i thou shalt their hands upon the Levites: gather the whole assembly of the 11 And Aaron shall offer z the children of Israel together: Levites before the LORD for an 10 And thou shalt bring the offering of the children of Ish Ex. 29. 4, etc. 40. 12. i Lev. 8. 3 k Lev. 1. 4. I ver. 15. that this kind of offering was made on and made atonement for them, vs. 18, this occasion was, that it was offered 19. The act of imposition of hands in for the Levites in a body who represent- this instance denoted a certain kind of ed, as it were, the whole congregation. transfer from one party to another of a V. 9. And thou shalt bring the Levites. right, function, or prerogative which Heb. hikrabtc, thou shalt bring near, or originally pertained to the transferring cause to approach; a sacrificial term party. The act, therefore, as Mr. Kitto almost constantly in use in-speaking of suggests, had virtually the same signithe offerings made upon the altar. It ficancy as that of the Levites in laying denotes that the Levites were viewed their hands on the bullocks which were in the light of a species of sacrifice ded- to be sacrificed for them (v. 12), or to icated and devoted to the Lord. For suffer and die for them; and the applithis purpose they were to be brought cation from the first-born to the Levites like other sacrifices to the door of the would express, not only the consecratabernacle, which is usually to be un- tion of the latter, but their substitution derstood by the phrase "before the to attend to the service of the sanctuary Lord."-~ Thou shalt gather the whole in the room of the first-born. The Leassembly. The occasion was one in which vites represented typically the ministhe whole body of the people were equal- ters in the Christian church; and the ly interested, for the Levites being now transaction before us carries with it the to be taken for the first-born, it was implication, that the functions which proper that the whole congregation they discharge are inherently approprishould signify their concurrence in the ate to the whole body to which they transaction. This was according to the pertain, and that it was never intended established rule in law, Quod omnium that they should be absolutely and eninterest, ab omnibusfieri debet, what con- tirely alienated to a particular class cerns all ought to be done by all. In like perpetuating itself by an ordination manner the congregation was assembled rite in which the people at large have at the consecration of the priests, Lev. no share. Even when the imposition 8: 3, 4. of hands devolves upon those who have V. 10. The children of Israel shall put been themselves set apart in this mantheir hands upon the Levites. Heb. ner, it should still be distinctly underslimeku, shall lean their hands, etc. stood that the act is performed in the That is, not the whole body of the peo- name and behalf of the mass of the people, but some of the chief of them, the ple. Under the present dispensation elders, in the name of the rest. Ains- all true Christians are "kings and worth suggests from Chuzkuni that the priests unto God," and they should not first-born performed that office, as the lightly part with their birthright. Levites were substituted in their place V. 11. And Aaron shall ofer the Le B. C. 1490.] CHAPTER VIII. 121 rael, that they may execute the their hands upon the heads of service of the LORD. the bullocks: and thou shalt 12 And the Levites shall lay offer the one for a sin-offering, vites, etc. Heb. hiniph, shall wave. A Aaron " lifting up his hands, and turnsacrificial term applied to the wave- ing about to all sides, as he did when offering, respecting which see Notes on he offered a wave-offering, they, at his Ex. 29: 23-28. The original is render- command, imitated the same motion, ed in the Gr. by aphoriei, shall separate, and so were offered up to God, and bewhich is transferred into the N. T. in came wholly his." Le Clerc, however, reference to the setting apart of Barna- conjectures that they were led round bas and Saul (Paul) for the work to about the altar, thus favoring the conwhich the Lord had called them, Acts struction of the Arabic, which we on 13: 2. In like manner Paul speaks of the whole are inclined to adopt.himself, Rom. 1:1, as "separated unto ~[ For an of ering. Heb. tenuphdh, a the Gospel of God." As the leading wave-ofering. See Note on ch. 3:6. idea of the Heb. term is that of agita- Gr. apodoma, a gift, as the ministers tion, so the Gr. applied to ministers and of the church are also called Eph. 4: 8, apostles denotes more than simple sep- 11.- ~ That they may execute the seraration, viz., the trials, tossings, and vice. Heb. "That they may serve the afflictions which, for the most part, service." Gr. "That they may be to should accompany their dedication to work, or do, the works of the Lord;" the special service of the Lord and the as also in v. 15. The same phraseology church. The rendering of the Arab. is occurs in the original of 1 Cor. 16:10, here remarkable:-" And Aaron shall "For he worketh the work of the Lord, lead them about by a circuitous lead- as I also do." The language of 1 Cor. ing," implying that they were conducted 9: 13, is equivalent:-" Do ye not know about through the camp, somewhat as that they which minister about holy in the East a bride is conducted in a things, live," etc. procession from her father's house to V. 12. Shall lay their hands upon the the house of the bridegroom, to whom heads. Heb. " Upon the head," sing. she is ever after to be solemnly dedi- doubtless because the ceremony was cated and devoted. The agitation or performed upon the head of each one waving to and fro indicated by the ori- separately. —' Thou shalt offer. Heb. ginal Heb. term implied the solemn con- "Thou shalt do." See Note on ch. 6: secration of the things waved to God, 11, 16, 17. As the words are addressed as a sacrifice; and therefore the Levites to Moses, the meaning is, that he should were presented to him under the same cause the sacrifice to be offered by the consideration as were the first-born. hands of Aaron the priest. There is As, however, it was impossible for something which strikes us as very Aaron to wave them as he did the ordi- plausible in the suggestion of Vitringa nary sacrifices, and yet the term would and Patrick, that the Levites were themseem to express something which he selves considered in this transaction as did to them, it is not unlikely that they an expiatory sacrifice; for being given were made to perform some kind of to God instead of the first-born, in the locomotion, although it might not have sanctification of whom the whole family been precisely that indicated by the was sanctified, and their sin in a certain Arabic version. Patrick suggests, that sense expiated, the offering of the Le6 122 NUMBERS. [B. C. 1490. and the other for a burnt-offer- children of Israel: and the Leing, unto the LoaRD, to make an vites shall be mine ". atonement for the Levites. 15 And after that shall the 13 And thou shalt set the Levites go in to do the service Levites before Aaron, and be- of the tabernacle of the congrefore his sons, and offer them for gation: and thou shalt cleanse an offering unto the LORD. them, and offer them for an 14 Thus shalt thou separate m offering. the Levites from among the 16 For they are wholly given m c. 16. 9. n c. 3. 45. o ver. 11, 13. vites in this manner was to be consid- " Thou shalt cause to stand," i. e. thou ered as having the same effect as had shalt present, as a token of their being the offering of the first-born, viz. the given to him and to his sons, as in v. sanctification and atonement of the peo- 19. See also ch. 5:16,18, 30.-~- And pie at large. This idea seems to be ofer them (for) an offering unto the countenanced by the phraseology of v. Lord. Heb. "And thou shalt wave 19, " to make atonement for the children them (as) a wave-offering." This sense of Israel," which may properly be un- of the original makes it probable that derstood as equivalent to making atone- the true rendering is, "After thou hast ment in behalf of the children of Israel, waved them for a wave-offering," imi. e. viewing the Levites themselves as plying that they were presented to the atoning sacrifice, and not the minis- Aaron and his sons after having been ters by whom it is made. In the pres- thus offered to the Lord. It is doubtent verse the Levites are evidently re- less in allusion to this that Paul, in garded as a sacrificial offering, and yet, writing to the Romans, says, "I beas they were not devoted to death, any seech you, brethren, by the mercies more than the first-born, but still lived, of God, that ye present your bodies therefore the sin-offering and the burnt- a living sacrifice, holy, acceptable unoffering were substituted in their stead. to God, which is your reasonable serUpon these they accordingly laid their vice." hands, that the sin which the children V. 14. The Levites shall be mine. of Israel laid upon them (v. 10) might Chald. "Shall be ministers before me." in the same way be transferred to the See Note on ch. 16: 9. victims, which thus became the real V. 15. And thou shalt cleanse them sacrifices. The soundness of the pro- and offer them. Heb. "Wave them." posed interpretation will depend upon Gr. " Give them before the Lord." As the true import of the phrase leka2ppir this is evidently no new order for their al, to make atonement uqpon, for, or in cleansing, the sense is unquestionably, behalf of, whether it refers to the sacri- " Thou having cleansed them, and offerfice or to the sacrificer. We incline, ed them." See vs. 7, 11. though not without some wavering, to V. 16. For they (are) woholly given the former. As to the actual usage, unto me. Heb. "For they are Nethinim, there is no doubt that the making atone- Nethinim to me; " repeated for the sake ment is predicated both of sacrifice and of emphasis. On the import of "Neof the officiating priest. thinim " see Note on ch. 3: 9. Gr. "For V.. 13. And thou shalt set. Heb. these are given to me for a present." B.C. 1490.] CHAPTER VIII. 123 unto me from among the chil- Levites as a gift to Aaron and dren of Israel; instead P of such to his sons from among the chilas open every womb, even in- dren of Israel, to do the service stead of the first-born of all the of the children of Israel in the children of Israel, have I taken tabernacle of the congregation, them unto me. and to make an atonement for 17 For all the first-born q of the children of Israel: that 8 the children of Israel are mine, there be no plague among the both man and beast: on the day children of Israel, when the that I smote every first-born in children of Israel come nigh the land of Egypt I sanctified unto the sanctuary. them for myself. 20 And Moses, and Aaron, 18 And I have taken the Le- and all the congregation of the vites for all the first-born of the children of Israel, did to the children of Israel. Levites according unto all that 19 And I have given the the LORD commanded Moses pc. 3. 12, 45. q Ex. 13. 2,12-15. e. 3. 13. Luke 2. 23. r c. 3. 9. a c. 1. 53. c. 16. 46. 18. 5. 2 Chr. 26. 16. -- Instead of such as open every "an" is superfluous, as the word ex~womb. Heb. "Instead of the opening presses a continuous function. It of every womb; " on which phraseology confirms the interpretation suggested see Note on ch. 3:12. The ensuing above, v. 12, that the making atonephrase, "first-born," is in apposition ment by the act of sacrificing was not with this and explanatory of it. the province of the Levites, but of the V. 19. And I have given the Levites priests. They were to serve as a kind (as) a gift. Heb. "And I have given of perpetual medium of atonement.the Levites as Nethinim." Gr. " And ~ That there be no plague, etc. Chald. I have given the Levites presented as a " No death." That is, that the people gift." Being first solemnly set apart may be secured from the stroke of diand dedicated to the Lord, they are now vine judgments by every thing being given back by him to the donors, teach- done in exact accordance with the preing us, that whatever we give up to the scribed order, all others except the Lord in the spirit of a grateful surren- proper commissioned persons being der, will be sure to be returned to us precluded from officiating in and about with interest.-~ To do the service of the Tabernacle. This plainly teaches the children of Israel. Heb. "To serve that the surest preservation against disthe service." Gr. " To do the works." astrous visitations is a strict compliance Vulg. " To serve me for Israel," i. e. to with the divine injunctions. Germane serve me in the holy rites instead of to this is the case of Phineas, ch. 25: 7, Israel themselves. The service of the 8, 13, who, in slaying the offenders children of Israel is the service which " stayed the plague," and is thereupon they would have been required to per- said to have "made an atonement for form had not the Levites been chosen the children of Israel." —' When the in their stead. ~ To make an atone- children of Israel come nigh unto the ment. Heb. lekappixr, to make atone- sanctuary. Heb. el hakkodesh, unto the ment. The insertion of the particle holiness; that is, to the place and to the 124 NUMBERS. [B.C. 1490. concerning the Levites, so did tion before Aaron, and before his the children of Israel unto them. sons: as'v the LORD had com21 And the Levites were manded Moses concerning the t purified, and they washed their Levites, so did they unto them. clothes; and Aaron offered" 23 And the LORD spake unto them as an offering before the Moses, saying, LORD; and Aaron made an 24 This is it that belongeth atonement for them to cleanse unto the Levites: from " twenty them. and five years old and upward 22 And after that went the they shall go in to wait upon Levites in to do their service in the service of the tabernacle of the tabernacle of the congrega- the congregation. t ver. 7. u ver. 11, 12. v ver. 15. w ver. 5, etc. x c. 4. 3. 1 Chr. 23. 3, 27. things of holiness, which the Gr. ren- their ministry. See Note on ch. 4: 3. ders pros hagia, to the holinesses. The -- [ Before Aaron and before his sons. danger incurred by the infraction of In their presence, and by their directhis command is impressively taught, tion, just as they themselves ministered Lev. 10:1. 1 Chron. 13: 20. "before the Lord." V. 21. And the Levites were purified. Heb. yithhatte-u, purifled themselves, The Age at which the Levites' Service or, "had themselves purified." That or, "had themselves purified." That was to commence, and the Period of is, from sin, as the original root signi- its Continuance. fies, of which the outward rite was the sprinkling of sin-water upon them, v. 7. V. 24. This (is it) that (belongeth) -~ A And Aaron offered them as an unto the Levites. That is to say, add offering. Heb. "Waved them (as) a this to what has been already prescribed wave-offering." See on v. 12. Gr. concerning them. — From twenty " Gave them as a gift."-~AAnd Aaron and five years old. Heb. "From a son made an atonement for them to cleanse of twenty-five years." So also in v. 25. them. Heb. letahardm, a different word The meaning is, that from this period from that above rendered "purified." they might enter upon their service, The term "cleanse" expresses the ef- and perform its lighter labors, such as fect produced upon the subjects of the taking care of the Tabernacle, excluding " atonement," which in the first instance strangers and the unclean, etc., but involves the idea of "reconciliation." were not to assume the heavier duties, But in our relations with the Most High, such as loading or unloading the wagwe are not to be content with the mere ons, transporting the materials, and the fact of expiation; we are to aim at moral like, for this required that they should purification as the ultimate end contem- have attained the age of thirty, as applated by atonement. pears from ch. 4: 3.- They shall go V. 22. After that went the Levites in, in to wait upon the service. Heb. "He etc. In conformity with the directions (i. e. every one) shall go in to war the given above, v. 15. — To do their warfare in the service." Upon this service. Heb. " To serve their service." phraseology see Note on ch. 4: 3, 23. Gr. leitourgein ten leitourgian autdn, to Gr. energein, to energize, to work vigorliturgize their liturgy, i. e. to minister ously. B. C. 1490.] CHAPTER IX. 125 25 And from the age of fifty charge, and shall do no service'. years they shall cease waiting Thus shalt thou do unto the Leupon the service thereof, and vites touching their charge. shall serve no more: 26 But shall minister with CHAPTER IX. their brethren in the tabernacle AND the LORD spake unto of the congregation, to keep " the A Moses in the wilderness of y c. 1. 53. 18. 4. I Chr. 23. 32. Ezek. 44. 8,11. z 1 Tim. 4. 15. V. 25. From the age of fifty years. brethren. Heb. "But he shall minister Hteb. " From a son of fifty years." Pre- with his brethren," sing. for plur. as cisely the same form of phraseology above. This ministry is explained by which occurs in the preceding verse, what follows; it consisted in " keeping and which is there rendered, "from the charge," i. e. taking care of the twenty and five years old." ~- They Tabernacle, to which they were to serve shall cease waiting uqpon the service. as a kind of guard.-~' And shall do Heb. " He (i. e. every one) shall return no service. Heb. "And shall not serve from the warfare of the service;" that the service;" by which is meant, they is, shall return home, withdrawing from shall not be required to perform any the service of the Tabernacle. Gr. more hard service, their age beginning apostisetai, shall stand away, withhold to require ease and rest. This is conhimsey from, his liturgy (ministry). firmed by the Rabbinical glosses, the The verb occurs in the original of Luke purport of which is, that the service 2: 37, where it is said of Anna the here mentioned is the service of bearprophetess, that she "departed not from ing the holy things on the shoulders, the temple." The import doubtless is, but they were to keep the charge (custhat from this time they were to cease tody), to encamp round about the tent, from the hardier and heavier labors of to sing, and to beware that no stranger the sanctuary, such as the transporta- came into the Tabernacle. tion, etc., though they might still perform the lighter ministrations. " That which is spoken in the law of the Levites from fifty years old, that'he shall CHAPTER IX. return,' etc., is not meant but for the time that they carried the Sanctuary e Passoer again commanded, with a special Quaijcatlon. from place to place, and it is not a com- ficatn mandment of force in the generations V. 1. And the Lord srpake unto MMoses. following. But in the subsequent ages Or, Heb. " The Lord had said," for it is a Levite was not disallowable by years, quite obvious that the transactions reneither by blemishes, but by voice; ferred to in the first fourteen verses of when his voice failed by reason of ex- this chapter took place prior to the treme old age, he was disabled from numbering of the people recorded in serving in the sanctuary. And it seem- the first two chapters of the book. The eth to me that he is not disallowable command for numbering and ordering save for singing the song, but he might of the tribes there related was given be of the porters." —fMaimonides. on " the first day of the second month," V. 26. But shall minister with their och. 1:1, 2. This it appears was issued 126 NUMBERS. [B. C. 1490. Sinai, in the first month of the also keep the passover at his apsecond year after they were come pointed season a, out of the land of Egypt, say- 3 In the fourteenth b day of ing, this month, at even, ye shall 2 Let the children of Israel Ia'. 12. 3. Deut. 16. 1. b 2 Chr. 30. 2, 15. "in thefirst month." But it is no un- the origin and import of the term " passusual thing to find such transpositions over,". see Note on Ex. 12: 11- At in the sacred writers. One of the He- his appointed season. That is, on the brew doctors observes, "There is no fourteenth day of the first month, in order of former and latter in the Law." memory of their signal deliverance from And Houbigant says, "It is enough to Egypt, as also of their exemption from know that these books contain an ac- the desolating judgment which befell count of things transacted in the days the first-born of that country. Gr. of Moses, though not in their regular "According to its hour." The Hebrew or chronological order." The order writers say that the occurrence of the concerning the passover is recorded Sabbath on the same day with the seahere simply as an introduction to the son of the passover was not to interfere rule prescribed for such as had been with its observance. prevented, by a particular cause, from V. 3. In the fourteenth day of this keeping the passover at the proper time. month. The narrative here is retroThe law respecting pollution by a dead spective, and the "this month" desigbody was given subsequent to the law nated is the first month, on which the respecting the passover, and hence a Lord issued the command, and to which new question arose which had to be set- the reader is supposed to be carried tied. It is in connection with the de- back. —~ At even. Heb. "Between cision of this question that the reference the two evenings." That is, in the afto the original institution occurs. In ternoon, between the time of the sun's this record we read, " And it shall come beginning to decline, which was called to pass, when ye be come to the land the first evening, and that of his setwhich the Lord will give you, accord- ting, which was called the second. See ing as he hath promised, that ye shall Note on Ex. 12: 6. As the passover rekeep this service." The rite was in- ferred to the Lord as its substantial deed once observed in Egypt on the reality, so the hour of its being offered night of their departure, but as there pointed forward to his coming "in these was no express intimation that it was last days," Heb. 2: 1, 2, that is, towards to be kept in the desert, a special divine the evening of the world, and to the fact warrant would be requisite for the pur- of his crucifixion at the ninth hour, or pose. Such a warrant was given on about three o'clock, p. M. — Accordthis occasion, and from Josh. 5: 10-12, ing to all the rites of it, etc. Heb. " Acit would appear that no other passover cording to all the statutes of it." Gr. was celebrated during the whole period "According to the law thereof." That of the wandering till they had entered is, according to all the prescribed rites the promised land. and ordinances, such, for instance, as V. 2. Let the children of Israel keep those mentioned Ex. 12:43-50, where the passover. Heb. "Let the children the very term here rendered "rites of Israel make or do the passover." On (hulkkLh) occurs, and where the refer B. C. 1490.] CHAPTER IX. 127 keep it in his appointed season: ed Moses, so did the children according to all the rites of it, of Israel. and according to all the cere- 6 And there were certain men monies thereof, shall ye keep it. who were defiled d by the dead 4 And Moses spake unto the body of a man, that they could children of Israel, that they not keep the passover on that should keep the passover. day: and e they came before Mo5 And 0 they kept the pass- ses and before Aaron onthat day: over on the fourteenth day of 7 And those men said unto the first month, at even, in the him, We are defiled by the dead wilderness of Sinai; according body of a man: wherefore are to all that the LORD commandd c. 5. 2. 19. 11, 16. John 18. 28. e Ex. 18. 15, c Josh..1...' 19. c. 27. 2, 5. ence is principally had to the persons dered dead body. Persons thus defiled who were to partake of the passover. were unclean seven days, Lev. 19:11, -— T According to all the ceremonies were precluded access to the sanctuary, thereof. Heb. "According to all the ch. 5: 2, and were not allowed to eat of judgments thereof." The import of the holy things, Lev. 7: 20. In the the term "judgments" in this connec- emergency that had thus arisen they tion is not perfectly obvious. It is not had recourse to Moses and Aaron for improbably to be understood of the un- directions what to do, as it devolved leavened bread, bitter herbs, and other upon them to take cognizance of such accompaniments by which it was to be cases, as appears from the tenor of Lev. distinguished. In the permanent ob- 11:1, 2, etc. Yet it would seem that observance of the passover certain spe- Moses was mainly appealed to, for he cialities peculiar to the first institution, only answered. such as the sprinkling of the door-posts V. 7. Wherefore are we kept back? with blood, taking it in a standing pos- Heb. ladm4h nigdSra, wherefore are we ture, etc. were to be excepted. abated, abridged, or made to fall short? V. 4. That they should keep the pass- The leading idea of the original is that over. Heb. "That they should make, of diminution, curtailment, and conseor do, the passover," as frequently be- quent deprivation. Vulg. "Wherefore fore. This, Ainsworth remarks, was are we defrauded?" Gr. "Shall we for the sanctification of the whole body therefore fall short, or fail?" i. e. in of the people in their own persons, as regard to the privilege of offering, in the priests and Levites had been sanc- which the original indicates a want of tified to their several ministries. fulness. The demand was a reasonable V. 6. And there were certain men who one under the circumstances. Their were defiled by the dead body of a man. defilement might have been involuntaHeb. " Who were unclean by the soul rily contracted by burying a dead body, of man;" a peculiar usage of the origi- which was still their duty, and why nal, in regard to which see the Note on should this preclude them from particich. 5: 2. Vulg. " Behold some who pating in religious rites, to which they were unclean by occasion of the soul were disposed to pay a due regard? It of a man." The corresponding Gr. is is to be remembered that the law ex4vXm, psychi, soul, which is also ren- ecluding the polluted from the camp, ch. 128 NUMBERS. [B. C. 1490. we kept back, that we may not 10 Speak unto the children offer an offering of the LoRD in of Israel, saying, If any man of his appointed season among the you or of your posterity shall children of Israel? be unclean by reason of a dead 8 And Moses said unto them, body, or be in a journey afar off, Stand still, and I will hear what yet he shall keep the passover the LORD will command con- unto the LORD. cerning you. 11 The fourteenth f day of 9 And the LORD spake unto the second month, at even, they Moses, saying, f ver. 3. 5: 2, had not yet been enacted, although unclean." The phrase " or of your posit would seem that some portion of the terity " occurs in the original in the latpeople, from an innate or anticipative ter part of the verse.-~ By reason impression of its indecorum, were dis- of a dead body. Heb. " Upon or for a posed to debar them from the privilege. soul." See Note on ch. 5: 2. Gr. and But as the command of observance was Chald. " By the soul of a man," i. e. of strict they found themselves in a di- a dead man, as v. 6. Targ. Jon. " By lemma. If they neglected to eat, they the pollution of a man that is dead." were liable to judgment; if they ate in This specific case only is mentioned, their present circumstances, they were but all similar ones seem to be included. equally exposed. What should they -~ Or be in ajourneyafarofi. Heb. do? ~[ That we may not offer an "Away afar off." That is, at such a ojqering of the Lord. Heb. korbaen Ye- distance that he could not reach the hovah, the gift of Jehovah. So called tabernacle on the day appointed, or beas being commanded by the Lord, and yond the limits of his own country, for observed to his honor and glory, and it appears from Deut. 12: 5, 6. 16: 2, termed therefore, Ex. 12: 27, " the sac- that the passover could not be kept any risce of the Lord's passover." Gr. where out of Judea. The Hebrew doc-' The gift of the Lord." tors make the least distance that could V. 8. Stand still. Heb. amdu, stand, be called "a journey afar off" to be stay; i. e. wait in patient expectation. fifteen miles. Chald. "Tarry till I hear." Vulg. V. 11. The fourteenth day of the sec"Stay till I consult the Lord." An in- ond month. It was therefore established timation of profound deference to the by the Lord as a standing ordinance, divine will, in virtue of which he would that all such Israelites as, at the time venture upon no decision in a doubtful of the passover-feast, were either under case without first consulting the Lord any legal defilement, or abroad at a conin his appointed way. The Targ. Jon. siderable distance from the Tabernacle, on this place remarks, that the judges of or in circumstances which hindered the Sanhedrim " should not be ashamed their attendance upon it at the stated to ask concerning the judgment which time, should have a second day appointis too hard for them; for Moses, who ed for its observance, viz. the fourteenth was the master of Israel, had need to day of the second month, when it was say,'I have not heard.'" to be celebrated by the parties concernV. 10. If any man of you be unclean. ed with the same ceremonies as it had Heb. " A man, a man, when he shall be been by the rest of the nation.-~T At B.C. 1490.] CHAPTER IX. 129 shall keep it, and eat it with ing of the LORD in his appointunleavened bread 9 and bitter ed' season, that man shall bear herbs. m his sin. 12 They shall leave none h of 14 And if a stranger shall soit unto the morning, nor break journ among you, and will keep any bone of it: according to all the passover unto the LORD; acthe ordinances of the passover cording to the ordinance of the they shall keep it. passover, and according to the 13 But the man that is clean, manner thereof, so shall he do: and is not in a journey, and for- ye shall have one " ordinance, beareth to keep the passover, both for the stranger, and for even the same soul k shall be cut him that was born in the land. off from among his people: be- 15 And on the day that the cause he brought not the offer- tabernacle was reared up, the g Ex. 1'2. 8. h Ex. 12. 10. i Ex. 12. 46. John 19. 36. k Ex. 12. 15. 2 ver. 7. m c. 5. 31. n Ex. 12. 49. even. Heb. "Between the two even- original is plural, though the renderings." See on v. 3. Gr. "Towards ing is singular.-S Shall bear his sin. evening."- ~ With unleavened bread That is, the punishment due to his sin. and bitter herbs. See Note on Ex. 12: 8. See Lev. 22: 9. V. 12. Shall leave none of it unto the V. 14. If a stranger shall sojourn morning. If any were left till then it among you. Gr. "If a proselyte come was to be burnt. See Note on Ex. 12: unto you in your land." Syr. " If one 10.- ~ According to all the ordinances shall dwell among you who has been of the passover. Heb. "According to converted unto me." The allusion is the statute of the passover." Gr. to such strangers or foreigners as had "According to the law of the passover become proselytes to the faith of Israel, (pascha)." This is to be understood and had submitted to circumcision acof all the rites proper to the offering cording to the law laid down Ex. 12: and eating of the paschal lamb, but not 48, 49. We are to recognize in this a to the keeping of the seven days of un- pre-intimation of the future calling in leavened bread. of the Gentiles to the Lord's true V. 13. The man that is clean and is church. not in a journey, etc. Gr. "In a far journey." This case doubtless implies The Manner in which? the Cloudy Pilothers of like negligence or presump- lar conducted the Movements of the tion. -~ Forbeareth. Heb. hddal, lost. ceaseth, faileth. Gr. "Cometh short." V. 15. On the day that the tabernacle Comp. v. 7, where in the Sept. the same was reared up. Heb. "On, or in, the word occurs.- Shall be cut of. day of his (Moses') rearing up the tabEither by the sentence of the judges, or ernacle." This was the first day of the by thejudgment ofheaven. See Note on first month of the second year after Gen. 17: 14. ~ From among hispeo- their departure from Egypt. This is ple. Heb. "From his peoples." Mean- mentioned here as Moses is about to ing the tribes of Israel, called the "peo- speak of the removal from Sinai, of ples of Israel," Acts 4: 27, where the which the removal of the cloud, that 6* 130 NUMBERS. [B. C. 1490. cloud covered ~ the tabernacle, the appearance of fire, until the namely, the tent of the testi- morning. mony: and at evenP there was 16 So it was alway: the upon the tabernacle as it were cloud qcovered it by day, and o Ex. 40. 34. p Ex.13.21. 40. 38. Neb. 9.1, the appearance of re by night. 19. Ps. 78. 14. q Deut. 1. 33. had rested upon the Tabernacle from vision; so in the present instance we the day of its first erection, was to be infer that the pillar of cloud was not a the signal. Of this cloud, with its sym- material substance, but something havbolical uses, see the extended essay on ing the appearance, the semblance of one, the " Shekinah," at the end of the first such as the divine power was compevol. of the "Notes on Exodus."- tent to produce. Of the precise nature [ The tent of the testimony. Heb. of that which appeared we are altogeth" The cloud covered the tabernacle er ignorant, as we are also of that of the (mishkan, see Note on Ex. 26:1) to, symbol of the divine presence, which or for, the tent of the testimony;" by rested over the ark of the covenant, and which we may reasonably understand which was in some way visible. It is a distinction equivalent to saying, that probable that a very close and accurate over that part of the Tabernacle where investigation of the sense of the several the ark was, i. e. the Most Holy Place, original words rendered to see, would the cloud rested. Having before hung lead to the conclusion that mental vision on high over the camp, it now descend- is more frequently indicated in the laned and settled upon the Tabernacle, guage of holy writ than we have ordicovering it as with a garment. This is narily supposed. Consult 2 Kings 6: confirmed by the Gr. which renders, 17, for the case of Elisha's servant, who "And (or even) the house of the testi- saw by spiritual vision the mountain mony," i. e. the department of the sa- covered by chariots and horses of fire. cred edifice where the ark, with the The cloud here spoken of was a dark tables of testimony, was deposited. columnar mass by day, and a pillar of Within this holy recess the divine pres- fire by night to the senses of the Israelence was symbolized by another cloud ites. It signified both the presence and of more glorious aspect resting over protection of the Most High in behalf the mercy-seat. See -Note on Lev. 16: 2. of Israel. Gr. "The cloud covered the tabernacle, V. 16. So it teas alway: the cloud the house of the testimony." — As it covered it (by day.) The words "by were the appearance of fre. Heb. kema- day" are wanting in the original, probreh, as the appearance, from the root ably for the reason that the preceding ridh, to see. The term here employed term "alway" (Heb. tamid) implies is the same with that which is rendered and is generally rendered " day by day." pattern, ch. 8: 4, when speaking of the It is also readily supplied from Ex. 40. visionary model shown to Moses in the 38. The continuance of this signal of mount, after which he was to construct the divine favor, notwithstanding the the Tabernacle and its various append- unworthiness of the people, is thus ages. In that case, it is obvious that gratefully recorded by Nehemiah, ch. it was no material object which was 9:19, "Yet thou in thy manifold merpresented to the outward eye, but some- cies forsookest them not in the wilderthing spiritual exhibited to the interior ness: the pillar of the cloud departed B. C. 1490.] CHAPTER IX. 131 17 And when r the cloud was as long as the cloud abode upon taken up from the tabernacle, the' tabernacle they rested in then after that the children of their tents. Israel journeyed: and in the 19 And when the cloud tarplace where the cloud abode, ried long upon the tabernacle there the children of Israel many days, then the children of pitched their tents. Israel kept the charge t of the 18 At the commandment of LORD, and journeyed not. the LoRD the children of Israel 20 And so it was, when the journeyed, and at the command- cloud was a few days upon the ment of the LoRD they pitched: tabernacle; according to the r Ex. 40. 36-38. c. 10. 11, 33. s 1 Cor. 10. 1. t c. 1. 53. 3. 8. Zech. 3. 7. not from them by day, to lead them in signs by which the Lord makes known the way; neither the pillar of fire by his will and his words, according to the night, to show them light, and the way language of the Psalmist, Ps. 105: 27, wherein they should go." "They showed his signs among them V. 17. And when the cloud was taken (Heb. the words of his signs), and wonup from the tabernacle. Heb. "And ders in the land of Ham." The moving according to the being taken up of the of the cloud was the signal of the divine cloud from upon (or over) the taberna- pleasure that the camp also should cle." Gr. "Went up from the tent." move and take up their march to anoth-X Journeyed. Heb. yis-u, plucked er station; which they did and went up, frequently rendered departed, re- on as long as the cloud moved, stopping moved, set forward. On its true import when it stopped. see Note on ch. 2: 9.-~ In the place V. 19. And when the cloud tarried where the cloud abode. Heb. yishkon, long. Heb. "And in the cloud's proshechinized, from the root sh7akan, usu- longing (its stay)." — The children ally rendered to dwell, to abide, i. e. to of Israel kept the charge of the Lord. tabernacle, from which comes Sh]echi- Heb. "Observed the observation." nah, a term of profound significance, Chald. "Kept the charge (or observaof which see Note on Ex. 25: 8. The tion) of the word of the Lord." The cloud, as the usual accompaniment and idea doubtless is, that they persisted, symbol of the divine glory, doubtless with the most exemplary patience, in gave rise to the prophetic imagery in the observance of all the prescribed which the coming of the Lord is an- rites and ceremonies, without presumnounced as taking place " in the clouds ing to anticipate the divine order for of heaven," Dan. 7: 13. Rev. 1: 7. So breaking up. They kept the charge of he is also said to be "clothed with a the Lord by obeying his will as to their cloud, and his feet as pillars of fire," movements. Rev. 10: 1. ~ The children of Israel V. 20. And so it was, when the cloud pitched their tents. Set up the Taber- was a few days upon the tabernacle. nacle and encamped round about it. Heb. "Days of number," i. e. days V. 18. At the commandment of the easily numbered, a Heb. idiom for few Lord. Heb. lepi, at the mouth. Chald. days. See Note on Gen. 34: 30. This "At the word of the Lord." Gr. "By verse is to be viewed in close connecthe commandment of the Lord." The tion with the preceding. The purport 132 NUMBERS. [,; 1. 1490. commandment of the LORD they ernacle, remaining thereon, the abode in their tents, and ac- children of Israel abode in cording to the commandment their tents, and journeyed not: of the LORD they journeyed. but when it was taken up, they 21 And so it was, when the journeyed. cloud abode from even unto the 23 At the commandment of morning, and that the cloud was the LORD they rested in the taken up in the morning, then tents, and at the commandment they journeyed; whether it was of the LORD they journeyed: by day or by night that the cloud they kept' the charge of the was taken up, they journeyed. LORD, at the commandment of 22 Or whether it were two the LORD by the hand of Modays, or a month, or a year, that ses. the cloud tarried upon the tab- Ex. 40. 36, 37. v ver. 19. w Ps. 77. 20. is, that the obedience of the people was the "Wilderness of Wandering "-beequally marked whether the cloud tar- cause they had lost their way, and thereried many or few days at any one sta- fore spent years in vaguely rambling tion. In either case they awaited pa- over the peninsula. This, he observes, tiently the appointed indication. is a very idle conceit, as the way from Vs. 21-23. iVWhether (it was) by day or Mount Horeb to Kadesh Barnea was a by night. Night travelling is not uncom- well known and frequented route, and mon in the East, where the heat of the not above eleven days' journey; so that day is very severe.-T[ Two days, or a it is not to be supposed that they could month, or a year. It is obvious from have missed it, and far less should have this that their times of tarrying at the wandered in a bewildered condition for different stations were very unequal. forty years. As the whole history, At one time they rested eighteen years however, of the wanderings of the chiltogether; at another but one day; at dren of Israel in the wilderness was another one night. In this there is obviously intended to be typical of the evidently nothing capricious or unsta- varied experience of the Lord's people ble to be charged upon the people, as in their life-journeying through the their movements were constantly regu- world, so we may regard these apparlated by the divine direction, and this ently zigzag marches and longer or again was undoubtedly governed by shorter tarryings at different stations, reasons of infinite wisdom, though not as pointing to that vast diversity of expressly made known. The fact of states through which the Lord's pilthe encampings and the removals of the grims pass on their way to the heavenhost being thus controlled by the divine ly Canaan. At one time they make a dictation and guidance, is reiterated brief pause or halt in a particular state; again and again in these concluding at another they take up a long abode in verses. Maimonides says the reason such a state, and the plucking up the of this particularity is, that it was de- stakes and loosening the cords of the signed to confute the opinions of the tents denote the breaking away and disArabians and others that the Israelites entanglements which occur when they were so long detained in the wilderness make a transition from one stage to -which the Arabic writers have termed another of their spiritual progress. B.-C. 1490.] CHAPTER X. 1883 CHAPTER X. silver: of a whole piece shalt AND the LORD spake unto thou make them, that thou mayMoses, saying, est use them for the calling a of 2 Make thee two trumpets of a Is. 1. 13. The conduct of the Israelites in thus somewhat thicker than a flute, but with yielding an implicit obedience to the so much breadth as was sufficient for divine will in this respect is worthy of the breath of a man's mouth: it ended all commendation, and stands in strik- in the form of a bell like common truming contrast with their too frequent pets. Its sound was called in the Heperverseness and rebellion in other brew tongue, Asosra." —J. A., B. III. c. periods of their history. However tedi- 12. There were but two of these now ous and irksome their travel or abid- first made, as Aaron had but two sons ing, and however impatient of arriving who were priests, and by whom they at the promised land, yet they submit- were to be blown, v. 8, viz. Eleazer and ted themselves to the constant direction Ithamar, but at a subsequent period, of their heavenly Guide, and never pre- when the Levitical establishment had sumed to move but under his conduct. become much enlarged, we read of " a The history affords a lesson of univer- hundred and twenty priests sounding sal application. Let us ever defer to with trumpets," 2 Chron. 5: 12. Their divine guidance, and we shall not fail general uses were for summoning asto be led in the right way; we shall be semblies and giving notice for decampprotected as under the shadow of omni- ments and marches; and considering potence; we shall be relieved of a thou- the vast extent of the encampment, sand anxious cares which will be sure some signal of this kind must have been to spring up in the attempt to order indispensable. From Is. 58: 1. 27: 13, our own footsteps; and we shall enjoy it is to be inferred that the trumpet the sweet inward assurance that all points typically to the preaching of the things are working together for our gospel as the instrumentality by which good, as those that love God and put sinful men are to be called into the their trust in him. Lord's kingdom. — I Of a whole piece shalt thou make them. Heb. mikshkh, of hard or solid work. On the true import of this term, see note on Ex. 25: CHAPTER X. 31. Though there rendered "beaten work," yet it undoubtedly implies a The making of Silver Treumsets cor- fabric that was cast instead of being manded. hammered into form. The trumpets V. 2. Make thee two trumpets of sil- were cast in one piece like the golden ver. Heb. hatzotzeroth. The trumpet candlestick, which would probably renof the Hebrews was made of metal, the der the sound more distinct and loud. cornet (Shophar) of horn. See Lev. — T For the calling of the assernbly. 23: 24. Josephus speaks of this instru- This was the first of the special uses ment thus:-"Moses was the inventor to which the trumpets were devoted. of the form of their trumpet, which was But inasmuch as the camp was of sevemade of silver. Its description is this: ral miles extent, and as the sound of In length it was a little less than a cu- two trumpets could not be heard over bit. It was composed of a narrow tube, the whole distance, it is probable that 134 NUMBERS. [B. C. 1490. the assembly, and for the jour- which are heads" of the thouneying of the camps. sands of Israel, shall gather 3 And when they shall blowb themselves unto thee. with them, all the assembly shall 5 When ye blow an alarm d, assemble themselves to thee at then the camps that lie on the the door of the tabernacle of the east e parts shall go forward. congregation. 6 When ye blow an alarm 4 And if they blow but with the second time, then the camps one trumpet, then the princes, that lie on the southf side shall c Ex. 18. 21. c. i. 16. d Joel i. 1. e c. 2. 3. b Jer. 4. 5. Joel 2. 15. f c. 2.10. notice was extended by progressive ac- original term for "blow" (tcka) signiclamations from one party to another fies primarily to driveforcibly, to thrust till the utmost borders were reached. in, as the pins or stakes of a tent, a Compare with this the language of the dagger, a nail, etc.; hence also applied prophet:-" Blow the trumpet in Zion, to the violent driving or impinging of sanctify a fast, call a solemn assembly; the wind, by which locusts are driven gather the people, sanctify the congre- into the sea, or the breath into a gation, Joel 2:15, 16.-~A For the trumpet.-' With, them. That is, journeying of the camps. Heb. lemassa, with both of them; for when but one for the breaking up, from the root be- was blown, the princes only assembled, fore indicated, ch. 2: 17. This was the v. 4. second use of these instruments. If it V. 4. If they blow (but) with one be asked, what necessity there was for (trumpet.) The Vulg. has it, " If thou the sounding of trumpets when the en- sound but once;" but the Gr. better, campment was to be broken up, inas- " If thou shalt sound with one," as this much as the removal of the cloud indi- accords with the Hebrew. cated the removal of the host, we reply V. 5. When ye blow an alarm. Heb. that the sound of the trumpet was not terudh, implying not, as in the other to notify the time of marching, but to case, a long, even, and continuous blast, indicate the order in which the several but a broken, quavering, and interruptdivisions were to move. Thus, upon ed one, a sound of a more exciting and the sounding of the first signal, the animating character, which our transcamp of Judah was to move; upon the lators have not improperly expressed second, that of Reuben; and so of the by "sounding an alarm."- The rest. There were, therefore, three camps that lie upon the east part shall things to be observed in connection go forward. These were the tribes of with their removals:-1. The Lord's Judah, Issachar, and Zebulun, ch. 2: lifting the cloud, ch. 9: 18, 22.-2. The 3-7. The term "' camps" is apparently sound of the trumpets, ch. 10: 2, 5, 6.- employed to signify the several distinct 3. The prayer of Moses, ch. 10: 35. divisions that occupied the different V. 3. And when they shall blow. That quarters round about the Tabernacle. is, the priests, as expressly ordered, v. 8. V. 6. On, the south side. This was The Gr., however, has, " When thou occupied by Reuben, Simeon, and Gad, shalt blow," referring to Moses, who ch. 2:10. It would be reasonable to might be said to blow through the suppose, that after the mention of the priests whom he had appointed. The camps on the east and south, mention B. 0. 1490.] CHAPTER X. 135 take their journey: they shall the trumpets; and they shall blow an alarm for their jour- be to you for an ordinance for neys. ever throughout your genera7 But when the congregation tions. is to be gathered together, ye 9 And if ye go to war h in shall blow, but ye shall not your land against the enemy sound an alarm. that oppresseth i you, then ye 8 And the sons of Aaron, shall blow an alarm with the the 9 priests, shall blow with trumpets; and ye shall be reA 2 Chr. 13. 14. i Judg. 2. s. 10. 8, 12. g c. 31. 6. Josh. 6. 4. 1 Chr. 15. 24. 2 Chr. 13. 12. Ps. 106. 42. would be made in like manner of those above, vs. 3, 5. The sound in the one on the north and west; but these are case was long and equable, in the other for some reason omitted in the Hebrew, short, broken, and sharp. Adam Clarke though supplied as follows in the Gr., remarks that " from the similarity in "And ye shall sound a third alarm, and the words, some suppose that the Heb. the camps pitched westward shall move teruah was similar to the Roman taraforward; and ye shall sound a fourth tantara, or sound of their clarion." It alarm, and they that encamp toward is possible that this distinction may be the north shall move forward." This alluded to by Paul, 1 Cor. 14: 8, where addition, however, has not been ac- he says, "If the trumpet shall give an knowledged by the Samaritan, nor by uncertain sound, who shall prepare himany other of the versions but the Coptic. self to battle? " that is, if the milder and Nor are there any various readings in gentler sound is given when the rough the collections of Kennicott and De and broken one is required. Rossi which countenance the Gr. in V. 8. And the sons of Aaron, the supplying the desideratum. Bp. Pat- priests, shall blow. The office of blowrick supposes that the omission in the ing the trumpets was restricted excluoriginal is virtually supplied in the en- sively to the priestly order, probably suing clause:-" They shall blow an with a view to intimate that the act had alarm for their journeys," which he un- a typical reference to the preachers of derstands as equivalent to saying that the Word in subsequent ages.-~ An they shall blow a third andfourth alarm ordinance for ever. Heb. "A statute of for the moving of the other two stand- eternity." The outward symbolical use ards. It is, however, an equally plau- was to continue to the coming of Christ sible interpretation, that these words and the spiritual, or that which was the amount to no more than a brief recapit- substance of the shadow, to abide ever ulation of the order just given. Yet after. This would make it an everlastthe Vulg. countenances the idea of Pat- ing ordinance. rick:-" And after this manner shall V. 9. And if ye go to war, etc. Heb. the rest do, when the trumpets shall "If ye come to war." Gr. "If ye go sound for a march." forth to war." But " coming" is often V. 7. But when the congregation, etc. expressed by the term that is rendered A manifest distinction between simply elsewhere by "going," as Jon. 1: 3, blowing and blowing an alarm appears " And found a ship going (Heb. badh, in the language of this verse. The na- coming) to Tarshish." ~ Against the ture of this distinction is explained enemy that oppresseth you. Heb. "The 186 NUMBERS. [B. C. 1490. membered' before the LORD days, and in the beginnings of your God, and ye shall be saved' your months, ye shall blow with from your enemies. the trumpets over your burnt10 Also m in the day of your offerings, and over the sacrifices gladness, and in your solemn of your peace-offerings; that they may be to you for a n mek Gen. 8. 1. Ps. 106. 4. 136. 23. Luke 1. 70, 71. m Lev. 23.'4. c. 29. 1. 1 Chr. 15. 24. 2 Chr. 5. 12. 7. 6. 29. 26. Ezra 3. 10. Neh. 12. 35. Ps. 81. 3. 89. 15. n Ex. 28. 29. Acts 10.4. distresser that distresseth you." Gr. of trumspets, sounding alarms, etc., Joel "The adversaries that resist you." This 1: 4-20. 2: 1-16. is to be regarded as the third use of V. 10. Also in the day of your gladthese instruments, viz. to serve as a sig- ness. Gr. "In the days of your gladnal of war, of which we read striking ness." Vulg. "If at any time ye shall instances in the war of Israel against have a banquet." This was the fourth the Midianites, Num. 31: 6; and of Ju- use of these sacred implements. Alludah against Jeroboam, 2 Chron. 13: 12, sion is had, in the first clause, to occawhen they said, "Behold, God him- sions of public rejoicing, such as the self is with us for our captain, and his dedication of the first temple, 2 Chron. priests with sounding trumpets to cry 5: 12, 13; to the return from the capalarm against you." According to the tivity and the foundation of the second Hebrew writers this calamity of war is temple, Ezra 3:10, 11; and to the " dedto be considered as including within it ication of the wall of Jerusalem," Neh. all other forms of nationaljudgments:- 12: 27, 35. —~ And in your solemn "As if he should say, every thing that days. That is, days of solemnities, or shall distress you, as famine, and pesti- ordinary feasts and fasts, such as are lence, and locusts, and the like; ye enumerated in the 23d ch. of Leviticus, shall cry out for them, and sound or as were subsequently to be appointan alarm."-Jfaimonides. —' And ye ed, ch. 28: 11, 14. Deut. 16:11.shall be remembered before the Lord your T In the beginnings of your months. God. Chald. " The remembrance of you That is, on the feast of new moons, shall come up for good before the Lord." which were observed with special sacThe Lord will be merciful to you and rifices appointed by divine authority. grant your request. Such is the import Of these see ch. 28: 11-14. Comp. Ps. of the divine remembrance. See Note 81: 3, " Blow up the trumpets in the new on Gen. 8: 1. It is doubtless to be in- moon, in the time appointed, on our ferred that fasting, prayer, and repent- solemn feast day." These seasons were ance, were to be practised on all such at first ushered in with the sound of occasions. That seasons of general hu- trumpets alone, but subsequently the miliation were appointed of the Lord is Lord through David and the prophets evident from the language of the pro- ordered other instruments to be emphet Joel, in whose day palmer-worms, ployed, as psalteries, harps, cymbals, locusts, canker-worms, and caterpillars flutes, and timbrels, 2 Chron. 7: 6. 16: wasted the fruits of the earth, and 5, 6. Ps. 149: 3. —- Over your burntdrought, like fire and flame, burnt up offerings, etc. Examples of this are rethe pastures and trees of the field, for corded 2 Chron. 19: 25-28. 5:12, 13. which the people were exhorted to fast As the peace-offerings were sacrifices and pray, accompanied with blowing of thanksgivings, it was very suitable B. C. 1490.] CHAPTER X. 137 morial before your God: I am the cloud ~ was taken up from off the LORD your God. the tabernacle of the testimony. 11 And it came to pass on 12 And the children of Isthe twentieth day of the second rael took their journeys out of month, in the second year, that o Ex. 40. 36, 37. c. 9. 17-20. that they should be accompanied with livered, Gal. 4: 24, 25, to the land of the sound of the trumpets as a symbol promise prefiguring the state of grace of holy hilarity. —~ That they may be and freedom in Christ Jesus. to you for a memorial. That is, that V. 12. Took their journeys. Ieb. the Lord, by whose sovereign authority Took their journeys according to their these commands are given, may gra- journeyings. The original word is the ciously accept your offerings and vouch- common one for breaking up. Bp. Horssafe the tokens of his kind remem- ley renders it, "Decamped according to brance, when he sees that his service their decampments," which he underis your delight and joy. stands to be equivalent to, "in due order." Le Clerc supposes it to imply, The.Removal of the Camp from Sinai slowly, and according to the rate at to Paran. which so vast a multitude could proV. 11. And it came to pass on the ceed. By another construction the sense twentieth day, etc. Twelve months lack- is that they marched according to the ing ten days was the period that the journeys or stations which are more Israelites had now lain encamped at the precisely recounted ch. 11: 34, 35. 12: base of Mount Sinai, when the divine 16. 3:15, seqq. The reader must be command is given to them to break up left to choose between these several sugthe encampment and set forward on gestions. We incline to the latter.their journey to the promised land. [ The cloud rested. Heb. =n' yishkon, The Samaritan version here introduces shekinized, as above, ch. 9:15-23, where the following words from Deut. 1: 6-8, see Note. -T In tie wilderness of Pa" The Lord our God spake unto us in ran. Gr. Q4apav, Pharan, to which corHoreb, saying, Ye have dwelt long responds the modern Feiran, the name enough in this mount; turn and take of one of the principal Wadys, or valyour journey," etc. We know of no leys, in the rocky region of the Peninauthority for this insertion. —-- The sula, although there is no adequate evicloud was taken up from of the taber- dence to prove that the wilderness of nacle. Heb. "Was made to ascend." Paran or Pharan was the same as the This was of course the Lord's own act, wady of Feiran. Previous to reaching signifying that it was his good pleasure this point they had encamped at two that the people should commence their different stations, viz. the first at Kibmarch, ch. 9:17. But they were not roth-hattaavah, ch. 33:16, the second left solely to the indications of the cloud. at HIazeroth, ch. 11: 35. From v. 33 it It was at this time that the words above appears that the station here called Pacited from Deut. 1: 6-8, were addressed ran was three days' journey from Sinai. to them. Accordingly the people were As to the exact localities of the places called both by word and sign from Si- mentioned here and elsewhere in the nai, the place of bondage, so rendered narrative of the wanderings, it is scarceby reason of the Law's being there de- ly possible to identify them with any de 138 NUMBERS. [B. C. 1490. the wilderness of Sinai P, and 14 In the first place went the the cloud rested in the wilder- standard of the camp of the ness of Paran q. children of Judah, according to 13 And they first took their their armies: and over his host journey according to the com- was Nahshon the son of Ammandment of the LoRDr by the minadab. hand of Moses. 15 And over the host of the p Ex. 19. 1. q c. 12.16. r c. 2. 9-34. s c. 2. 3, 9. gree of certainty. We can only avail is, by the ministry of Moses; Moses beourselves of the results of the research- ing employed as an intermediate. It es of modern travellers by whom the was through him that the Lord comcountry has been explored; and even municated to the people the order of these we shall for the most part rather their march and the use of the appointrefer to than transcribe into our own ed signal. Moses, also, when the host pages. Prof. Robinson's map of the began to move, uttered the invocation Sinaitic region will be indispensable to recorded in v. 35. " The reason," says the reader who would gain an accurate a distinguished commentator, " why to idea of the country made so memorable speak by the hand of any one denotes by the events recorded by Moses. It by his means, or mediately, is, because appears, on the whole, that the Paran by hand is signified power, thus by the here mentioned was the name of an ex- hand of any one, vicarious power, which tensive wilderness tract, in which the is the same thing with mediately, for Israelites had several encampments, what is done mediately is done by the rather than of one single station, like power of another in himself; hence it Taberah or Hazeroth. is that in the Word this form of speech V. 13. And they first took their jour- is adopted, as in the books of the kings, ney, etc. By comparing this with ch. where mention is occasionally made of 2: 9 (on which see Note) it would ap- the Word which Jehovah spake by the pear that Horsley's interpretation is hand of any one, as which he " spake by correct, to wit, that vs. 13 and 14 are the hand of Ahijah the prophet," 1 Kings tantamount to each other, and that the 14: 18. "By the hand of Ahijah the literal rendering would be, "And fore- Shilonite," I Kings 15: 29. "By the most decamped, according to the com- hand of Jehu the prophet," 1 Kings 16: mandment of Jehovah by Moses; Fore- 7, 12. " By the hand of Joshua," v. 34 most, I say, decamped the standard," of the same chapter. " By the hand of etc. The original word for "first" in Elias," 1 Kings 17: 16. "By the hand the two verses is precisely the same, of Jonah the prophet," 2 Kings 14: 25 and if it does not mean the same in V. 14. In the first (place) wsent the both, it is difficult to determine its true standard of the children of Judah. That sense in v. 13. Boothroyd renders it, in all things Judah, as the progenitor " Thus, for the first time, they marched of our Lord, might have the pre-emiaccording to the command of Jehovah nence. -- According to their armies. by Moses." But this is scarcely con- Or, by a more literal rendering, "The sistent with Ex. 17: 1. The Gr., the standard of the camp of the children of Vulg., and the Syriac agree with Hors- Judah decamped at the head of their ley. —~ By the hand of Moses. That armies," that is, of all the tribes, but B. C. 1490.] CHAPTER X. 139 tribe of the children of Issachar 21 And the Kohathites set was Nethaneel the son of Zuar. forward, bearing the sanctu16 And over the host of the ary'v: and the other did set tribe of the children of Zebulun up the tabernacle against they was Eliab the son of Helon. came. 17 And the tabernacle was 22 And the standard x of the taken t down, and the sons of camp of the children of Ephraim Gershon and the sons of Merari set forward according to their set forward, bearing u the taber- armies: and over his host was nacle. Elishama the son of Amnmihud. 18 And the standard " of the 23 And over the host of the camp of Reuben set forward ac- tribe of the children of Manascording to their armies: and seh was Gamaliel the son of over his host was Elizur the son Pedahzur. of Shedeur. 24 And over the host of the 19 And over the host of the tribe of the children of Benjatribe of the children of Simeon min was Abidan the son of was Shelumiel the son of Zuri- Gideoni. shaddai. 25 And the standard " of the 20 And over the host if the camp of the children of Dan set tribe of the children of Gad was forward, which was the rereEliasaph, the son of Deuel. ward 0 of all the camps throughw c. 4. 4-15. x c. 2. 18-24. y c. 2. 25-31. t c. 1. 51. u c. 4..24. 7. 6-8. c. 2. 10-16. z Josh. 6. 9. Is. 58 8. more immediately of Judah, Issachar, V. 21. Bearing the sanctuary. Heb. and Zebulun, who constituted the first hammikdosh, the sanctity, by which is grand division. As the order in which undoubtedly meant the sacred vessels, the several divisions marched is mi- the ark, the candlestick, the table, the nutely detailed in ch. 2: 1-31, it will be altar of incense, etc. Gr. Ta &yLa, the unnecessary to dwell on the order here holy things. As the term " sanctuary " recited. We shall therefore comment would naturally be regarded as synonybut briefly upon these verses. mous with "tabernacle," it is not so V. 17. And the tabernacle was taken suitable a rendering of the original as down. Heb. hurad, was made to come "holy things."-~ And (the other) down or descend. That is,-the curtains did set up the tabernacle, etc. That is, were taken off and the boards removed the Gershonites and Merarites before from the sockets, and thus the whole mentioned, v. 17. fabric taken down.- And the sons V. 25. The rear-ward of all the camps. of Gershon, etc. They followed imme- Heb. measseph, the gathererer, or gatherdiately after Judah's division, that ing host, equivalent to rear-guard. Gr. when they had arrived at the camping- " The last of all the camps." See the place they might proceed at once to set peculiar significancy of this word fully up the Tabernacle and have it ready explained in the Note on Josh. 6: 9. It against the Kohathites came up with was the duty of the division of Dan, the sacred utensils with which it was which closed up the rear, to see to all to be furnished. the feeble, the stragglers, etc., which 140 NUMBERS. [B. C. 1490. out their hosts: and over his of the children of Israel accordhost was Ahiezer the son of I ing to their armies, when they Ammishaddai. set forward. 26 And over the host of the 29 And Moses said unto Hotribe of the children of Asher bab, the son of Raguel a the was Pagiel the son of Ocran. Midianite, Moses' father-in-law, 27 And over the host of We are journeying unto the the tribe of the children of place of which the LORD said, Naphtali was Ahira the son of I b will give it you: come thou Enan. with us, and we will do thee 28 Thus were the journeyings a Ex. 2. 18. b Gen. 12. 7. the Lord would not suffer to be over- to Raguel (Reuel) as to Hobab, and this looked in the general movement of the would assign to it its usual meaning. host. It would seem, therefore, on the whole, V. 28. Theus (were) the joeurneyings. as most probable, that as forty years had Heb. "These were the journeyings." elapsed since Moses' connection with That is, this was the order in which this family was formed, his father-intheir journeyings were conducted.- law (Ex. 2:18) Reuel or Raguel (the ~[ When they journeyed. Heb. "And same word in the original is used in they journeyed." Implying that when- both places) was dead, or disabled by ever they journeyed the same order was infirmities, and that the person here observed. called Hobab was in fact the brother of Zipporah, consequently the brother-inMioses' Invitation to Hobab. law of Moses. ~[ Come thou with qus, V. 29. And lfoses said unto Hobab, and we will do thee good. This invitathe son of Raguel. As to the real per- tion is rich in practical suggestions. son intended to be designated by this As Israel in the wilderness is a type name, and his true relationship to Mo- of the Christian Church in its pilgrim ses, we have nothing positive to add to state, and Canaan of the heavenly counthe considerations adduced upon the try, we recognize in these words the subject in the Note on Ex. 2:18, to benevolent concern which every good which the reader is referred. It in- man feels in behalf of his fellow-men, volves a question which can probably that they also may be sharers in the never be determined with absolute cer- blessings which he is taught to anticitainty. Those who hold that Hobab pate. Christianity is the religion of was the son of Jethro, instead of Jethro love; and it is impossible that one who himself, which, on the whole, we regard has himself become, in his own humble as the most probable opinion, maintain estimation, a partaker of the heavenly that the original word ('hothin) for inheritance, should not earnestly long "father-in-law" may with equal pro- and strive to enlist others in the purpriety be rendered "brother-in-law," suit of those incorruptible treasures or "near relative," as such seems to be which have become so precious to himits import in Judg. 1: 16. 4: 11, to self. If the Pharisees could compass which add Gen. 19: 14. But the term sea and land to make one proselyte, and "father-in-law," in this connection, for after all render him more a child of hell aught we see, may as well be referred than before, shall Christian benevolence B.C. 1490.] CHAPTER X. 141 good: for the LoRD hath spoken 31 And he said, Leave us goodc concerning Israel. not, I pray thee: forasmuch as 30 And he said unto him, I thou knowest how we are to will not go; but I will depart encamp in the wilderness, and to mine own land, and to my thou mayest be to us instead of kindred. eyes d. c Ex. 6. 7, 8. d Job 29. 15. be a principle less powerful to win heed- time of Saul. It is always pleasant to less souls from the way of perdition, and read the indications of a return to the persuade them into the way of peace way of life on the part'of those who and life? Such will be the spontaneous have at one time seemed resolved to prompting of every child of the king- forsake it. We hail with delight every dom. Tasting himself the blessedness instance, where the man who at first of living to the Lord, he will ardently refuses to enter the vineyard afterwards long to bring all he can to the experi- repents and goes. ence of the same blessedness. Espe- V. 31. Thosu mayest be to us instead cially will he be anxious for relatives of eyes. "An aged father says to his and friends, that they may join him in son, who wishes to go to some other the journey to heaven, and he will plead village,'My son, leave me not in my with them by holding forth the eternal old age; you are now my eyes.'' You good which he trusts to reap at the end are on the look-out for me, your eyes of his pilgrimage. — For the Lord are sharp.' It is said of a good servant, hatF spoken good concerning Israel.'he is eyes to his master.' "-Roberts. Heb. " Upon Israel." This is rendered The plea of Moses with Hobab is twoby Geddes and Boothroyd, "Jehovah fold, first, the good he would gain for hath promised good things to Israel." himself, and, second, the good he would This may be a correct paraphrase, but do to Israel. Every possible motive, the Heb. has no word signifying to involving truth, should be employed to promise, and therefore employs the win upon the ungodly, and induce them term debar, to speak, to say. to unite their lot with the people of V. 30. And he said unto him, I will God. Still, it becomes in this case a not go.- This appears not to have been fair question, how the services of Hobab a final refusal. From the subsequent could be required as a guide, when the history there is good reason to conclude, marchings and the encampings of the that although he at present declined the host were governed entirely by the urgent invitation, and departed, accord- cloudy pillar, as we learn from the preing to his purpose, to his own land and ceding chapter was the fact. To this kindred, yet that he afterwards return- it may be replied, in the language of ed and rejoined the chosen people, and Adam Clarke, that "the cloud directed either in his own person, or that of his their general journeys, but not their descendants, entered with them into the particular excursions. Parties took promised possession. From Judg. 1: several journeys while the grand army 16. 4:11. 1 Sam. 15: 6, it is evident lay still." (See chs. 13, 20, 31, 32, etc.) that his posterity, under the name of Add to this, that as the spots in the " Kenites," had an abiding place among desert most suitable for the encampthe tribes of Israel, even as late as the ment of so large a body of people might 142 NUMBERS. LB. C. 1490. 32 And it shall be, if thou do unto us, the samee will we go with us, yea, it shall be, that do unto thee. what goodness the LoRD shall e Judg. 1. 16. 4.11. not always be in the immediate vicinity his experience and judgment might be of water, they would naturally need such of use. The following extract from the a person as Hobab, a principal person travels of Bruce in Abyssinia will throw in his tribe, who was perfectly at home light upon the general purposes anover the whole region they were now swered by the employment of guides in traversing, and who would of course be desert countries:-" A hybeer is a guide, able to direct them to the watering- from the Arabic word hubbar, to inform, places, as also'to the places where fuel instruct, or direct, because they are might be found, large quantities of both used to do this office to the caravan which would be indispensably requisite travelling through the desert, in all its to meet the demands of so immense a directions, whether to Egypt and back collection of men, women, and children. again, the coast of the Red Sea, or the This would be the more necessary, as countries of Sudan, and the western exfrom the scarcity of water in those re- tremities of Africa. They are meni of gions, the Arabs were in the habit of great consideration, knowing perfectly digging pits or cisterns, which, when the situation and properties of all kinds they left, they would close up with of water, to be met on the route, the stones or sands, so that it would be dif- distances of wells, whether occupied by ficult to discover them again. These enemies or not, and if so, the way to hidden places Hobab, as having been avoid them with the least inconveborn and brought up in the desert, nience. It is also necessary to them to would be apt to be better acquainted know the places occupied by the siwith, or more easily able to find, than moom, and the seasons of their blowing the stranger people who now required in those parts of the desert; likewise his services. It is beyond question, those occupied by moving sands. He moreover, as we have before intimated, generally belongs to some powerful that a large portion of the supplies of tribe of Arabs inhabiting these deserts, cattle for sacrifice were obtained from whose protection lie makes use of; to the nomade tribes sojourning along the assist his caravans, or protect them in route of the Israelites, and a resident time of danger; and handsome rewards of the region would be of great service are always in his power to distribte on in treating with these people in this be- such occasions." Even the miraculous half: In this circumstance we find, if conduct of the Divine Providence does we mistake not, a clew to the rendering not supersede human instrumentality of the Gr. in the present passage, esa en when it can be properly employed, as hemin presbutts, commonly translated, we see in the case of the appointment thou shalt be an elder among us, but of Judges at the suggestion of Hobab's which we would render, thou shalt be a father on a former occasion. legate or messenger among us, i. e. an V. 32. The same will we do unto thee. agent, a negotiator, in managing this To which the Targ. of Jonathan adds, kind of traffic. At the same time, this "in the division of the land." Vulg. version need not exclude the idea of " We will give thee what is best of the his acting as an elder or counsellor in riches which the Lord shall deliver to any emergencies that might arise, where us," If we transfer this from the lite B. C. 1490.] CHAPTER X. 148 33 And they departed from before them in the three days' the f mount of the LoRD three journey, to search out a restingdays' journey; and the ark of place for them. the covenant of the LORD went 34 And the cloud h of the g Deut. 1. 33. Josh. 3. 3-6. h Ex. 13. 21. Neh. f Ex. 3. 1. 9. 12,19. ral to the spiritual it will imply, that in " The plain meaning seems to be," says the allotment of the heavenly inherit- Bp. Patrick, "that the Lord, as their ance an equal share shall fall to those king and governor, led them by the who from being " aliens from the com- cloud, which was always over the ark; monwealth of Israel and strangers from just as a general leads his army, though the covenants of promise" became he be not in the front of it, but in the " fellow-citizens with the saints and of midst, from whence he issues out his the household of God." Nor is it pos- orders."- 1 To search out a resting sible for the people of God to hold out place for them. Chald. " To prepare a any stronger inducements to their fel- place." Gr. "To consider a place." low-men than the prospect of sharing The literal meaning of the original is with them in the blessedness promised. rest, instead of a place of rest, but these meanings are occasionally interchanged. Thus Ps. 132:8, "Arise, O The Blessing of Moses at the Remov-, The vBlsing od R sestg the A. Lord, into thy rest," i. e. thy place of rest. Comp. Gen. 8: 9. 1 Chron. 28: 2. V. 33. And they departed from the Mic. 2: 10. Zech. 9:1. Should it be mount of the Lord. Chald. "From the suggested that this was rather the office mountain whereon the glory of the Lord of the cloud than of the ark, it is rehad been revealed." That is, Mount plied, that the ark and the cloudy pilHoreb, from whose summit the Law lar are to be conceived as acting tohad been given forth.-~'[ Three days' gether in this matter, as the ark always journey. Heb. "Three days' way." moved under the column. The phraseThis is a repetition of what had been ology is anthropomorphic, or spoken mentioned before, vs. 11-13. —-- And of the Lord after the manner of men. the ark of the covenant of the Lord went The term signifies properly, to search before them. It is not clear that this by turning in one direction and another, language is to be understood after the as a person in looking for a lost article exactest import of the letter. The usual turns round and round, going several place of the ark was not in the van, times over the same ground. Omnisbut in the centre of the host, which ar- cience, of course, has no occasion to rangement, however, some of the Jew- search, and as to the ark and the cloud ish writers suppose to have been de- it could only be said of them metaphorparted from on this occasion, as it was ically. In like manner, the Most High also on another, viz. when the people speaks in Ezek. 20: 6, of having brought crossed the Jordan on their entrance forth his people out of the land of Egypt into Canaan, Josh. 3: 6. But the sup- into a land he had espied for them. position is not necessary, as the phrase Comp. Deut. 1: 33, where the same " went before them " may properly sig- phraseology occurs. nify no more than that it was carried V. 34. And the cloud of the Lord (was) conspicuously in sight of the people. uepon them by day, etc. Chald. "The 144 NUMBERS. [B. C. 1490. LORD was upon them by day, the ark set forward, that Moses when they went out of the said, Rise iup, LORD, and let camp. thine enemies be scattered, and 35 And it came to pass, when iPs. 68.1, 2. l. 8. cloud of the glory of the Lord." The and said, Rise now, O Word of the Lord, general fact here mentioned is still in the strength of thy power, and scatmore particularly stated Ex. 13: 21, 22, ter the enemies of thy people.""And the Lord went before them by ~ Rise up, Lord. Or, stand up, opposed day in a pillar of a cloud, to lead them to sitting still, and equivalent to manithe way; and by night in a pillar of festing himself for the help and comfort fire, to give them light; to go by day of his people, and for the overthrow and and night: He took not away the pillar destruction of his enemies. The Lord's of the cloud by day, nor the pillar of apparently taking vengeance upon his fire by night, from before the people." adversaries is elsewhere expressed by This cloud is said to have been " upon " his rising up; as Job 31: 14, " What or " over" them, and doubtless in such shall I do when God riseth up?'" Ps. a way as to shelter them from the burn- 7: 6, " Arise, 0 Lord, in thine anger, ing rays of the sun. This may be far- lift up thyself because of the rage of ther inferred from the words of the mine enemies." Comp. Ps. 10:12. 17: Psalmist, Ps. 105: 3, "He spread a 13. 44: 27. A striking parallel to this cloud for a covering; and fire to give occurs Ps. 68:1, where the resurrection light in the night." At the same time and ascension of the Lord are mysticalit displayed itself in a special manner ly set forth, showing that the words beover the ark in the form of a column. fore us receive an ultimate fulfilment in The analogy between the office of the him. The Targ. of Onkelos, or Chald. cloudy pillar in guiding the march of renders it, "Be thou revealed, O Lord." the Israelites through the wilderness, Targ. Jon. "Be thou revealed now, O and that of our Lord himself in conduct- Word of the Lord, in the strength of ing his people in their spiritual pil- thine anger."-~ And let thine enegrimage is perceptible from his own mies be scattered. The Chald., as we words, John 10: 2-11, where he com- have seen, has here, "the enemies of pares himself to a shepherd calling his thy people," and afterwards, "those sheep by name, and leading them forth, that hate them," implying that the encausing them to go in and out, and to emies and persecutors of the Lord's find pasture. See also Is. 4: 5, 6. Ps. people are in effect his enemies. See 78: 52.-~[ When they went out of the Zech. 2: 8. Mat. 25: 45. Acts 9: 4. Rocamp. Heb. " In their departure from senmuller remarks in regard to the orithe encampment;" or the places where ginal word here rendered "scattered" they had temporarily pitched their (phutz), that it properly denotes the tents. action of waters in overflowing their V. 35. And it came to pass when the banks, and is thence figuratively applied ark set forward, that Nlioses said, etc. to bodies of men rushing in impetuous That is, this was his uniform practice crowds and pressing out of the pathon such occasions. This is rendered by way on either side like a raging stream the Jerusalem Targum, "And it came that bursts over its banks. When to pass, when the ark was taken up, spoken of the dispersion of enemies it that Moses lifted up his hands in prayer, implies a routing and discomfiture that B. C. 1490.] CHAPTER XI. 145 let them that hate thee flee be- CHAPTER XI. fore thee. A ND a when the people conl36 And when it rested, he 1A1 plained, it displeased the said, Return, O LORD, unto the LORD: and the LORD heard it; many thousands of Israel. a Deut. 9. 22. shall drive them one way and another of the chosen people. Spiritual warfare like the inundations of a flood. So, and spiritual rest are the fundamental when typically viewed, the language ideas. Though predicated primarily of suggests that the death and resurrec- the Lord, yet they hold good also of his tion of the Saviour is the breaking and people, with whom in all things he is dissipation of the combined forces of his most intimately conjoined. " The welenemies, according to Ps. 68: 2, 3, 13, fare and happiness of the Israel of God 15, while on the other hand it is a consist in the continual presence of " gathering together in one of the chil- God among them. Their safety condren of God that were scattered abroad," sists not in their numbers, though they John 11: 51, 52. Is. 11:10, 11. are thousands, many thousands, but in V. 36. Return, 0 Lord, unto the many the favor of God and his gracious rethousands of Israel. Heb. "Ten thou- turn to them, and residence with them. sand thousands." Chald. "Return, O These thousands are ciphers, he is the Lord, dwell with thy glory among the figure, and upon this account,' Happy ten thousand thousands in Israel." The art thou, O Israel, who is like unto Heb. original omits the preposition thee, O people."' —enry. " unto " before "the many thousands," but it is probably to be understood, the Syriac and some other versions supplying it. A similar omission occurs Ex. CHAPTER XI. 4: 19, where "into" before "Egypt" is wanting in the original. It is not, in The.Arurmuring of the People and its fact, very unusual before verbs of mo- Consequences. tion. Comp. Hos. 7: 11, 16, in the ori- V. 1. And (when) thepeople complaiesginal. The Gr. however, gives a differ- ed, it displeased the Lord. Or, accordent turn to the words, "And in the ing to Ainsworth, "And the people as resting he said, Turn again (i. e. cause complaining (i. e. murmuring, fretting to return), O Lord, the thousands (and) themselves) was evil in the ears of Jetens of thousands in Israel." This is a hovah." It may otherwise be rendered, possible construction, as the verb ren- "And the people were (became) as dered " return " (shhib) is used actively, murmuring evil in the ears of Jehovah." though for the most part in such cases Thus the Gr. " The people murmured followed by the word "captivity," as evil things before the Lord." This is Deut. 30: 3. Ps. 14: 7. 126: 1. We favored by IHorsley, who says, "The deem the former preferable. The im- passage would be better rendered,'And port of the prayer is, that the Divine the people murmured wickedly in the Presence, whose movement in the cloud ears of Jehovah."' So also Geddes, was a signal of warfare against all ad- "Meanwhile the people began to mutversaries, would upon their halting re- ter evil in the hearing of the Lord." turn to its chosen rest and place, and Or, finally, "And the people were as abide as the safety, comfort, and glory murmurers, (which was) evil in the 7 146 NUMBERS. [B. 0. 1490. and his anger b was kindled; and the fire e of the LORD burnt b Ps. 78. 21. c Lev. 10.. 2 K. 1.12. ears of the Lord." The original, kemi- and may visit them openly as truly as thonenim, here rendered comnplained he hears in secret and rewards openly (lit. " were as complainers "), is in a re- the prayers of the humble and penitent. flexive conjugation implying, as Luther -- The fire of the Lord burnt among has it, that they "made themselves im- them. Chald. "A fire from before the patient." They allowed their feelings Lord." Heb. tibar, burned, from whence to act inwardly upon themselves, work- was derived the name of the place, ing their own minds into a restless, dis- " Taberah," burning, where this visitacontented, murmuring state, which, tion occurred, v. 3. The current of however, was not vented so much in commentators here favor the idea of open complaints, as in a certain half- some literal and visible bursting forth suppressed, obscure, and secret repin- of fire, either from the cloudy pillar or ing and fretting, which is conveyed by in a flash of lightning, which instantly the force of the original particle, z, k, as consumed the offenders, as Nadab and it were. It seems to be implied that this Abihu were consumed by a similar fretfulness did not so much express it- stroke of the divine indignation. Any self in the ears of men as in those of the fire sent by the Lord, is a fire of the Lord himself, and though it was, as it Lord, and though some think it was a were, but whispered or buzzed in his fire wholly supernatural; others that it ear, yet "he heard it," heard it as was lightning; others that it was the though most audibly and distinctly ut- simoom, or hot wind of the desert, yet tered. All this is in effect comprised we incline to a different opinion, and in the idea intended to be conveyed by take the judgment here mentioned to the original, but it is obvious how inad- be not external, but internal; supposequate must be any translation that does ing the fire spoken of to be what Job not run into a paraphrase. No special terms " a fire not blown," or but anothreason is given by the sacred writer for er term for any kind of wasting effect the murmuring on this occasion, but of the Lord's displeasure. In what parone is assigned by the Vulg., "There ticular form this was manifested it is arose a murmuring of the people against now impossible to say, but it was such the Lord, as it were repining at their as to carry with it a conviction of its fatigue." It may have been that origin, and to lead to implore earnestly their hearts were discouraged at being its abatement. The Psalmist, in alluobliged to take somewhat long and tire- sion to this judgment, says, Ps. 78: 21, some stages at the outset; but what- "So a fire was kindled against Jacob, ever were the causes of their discontent, and anger also came up against Israel," we know that they had a thousandfold where we do not recognize the import more occasion for thanksgiving and of literal fire, any more than when we praise than for disaffection and com- read in the language of the apostle that plaint. But such is human nature, of "Our God is a consuming fire." By which we all partake more or less, and this we are simply to understand that to which we are prone to give way. Let he is terrible in his judgments towards us remember, however, that the Lord his adversaries. This view is confirmsees and takes account of these secret ed, if we mistake not, by general usage. murmurs which are not openly uttered, Thus, Ps. 78: 62, 63, " He gave his peo B.C. 1490.] CHAPTER XI. 147 among them, and consumed 3 And he called the name of them that were in the utter- the place Taberah: because the most parts of the camp. fire of the LORD burnt among 2 And the people cried unto them. Moses, and when Moses prayed 4 And the mixed d multitude unto the LORD, the fire was that was among them fell a lustquenched. d Ex. 12. 38. pie over also unto the sword; and was called." The station in this case had wroth with his inheritance. The fire probably no particular name before the consumed their young men; and their occurrence of the incident here recordmaidens were not given in marriage." ed. And so in numerous other inPs. 66: 12, " Thou hast caused men to stances. ride over our heads; we went through V. 4. And the mixed multitude that fire, and through water." Ps. 97:3, (was) among them fell a lusting. Heb. " A fire goeth before him, and burneth "Lusted a lusting," i. e. lusted greatup his enemies round about." In all ly and inordinately. Respecting this these cases fire is but another term "mixed multitude," see Note on Ex. for divine judgments.-A- Consumed 12: 38, where a full account is given of (them that were) in the uttermost parts them. The original term is but inadeof the camp. Heb. toMkl, ate, devoured. quately rendered by this appellation. So also the Gr. "Devoured a part of In the former passage it is ereb rab, the camp." The extremity of the camp a great mixture or rabble. Here it is may be mentioned as the part of it oc- asaphsooph, the collected or gatheredpeocupied more especially by the " mixt ple, the force of which can only be conmultitude," v. 4, with whom it is prob- veyed by such strictly analogous terms able the murmuring more particularly as ri~f-raf, or ruff-scuff. The doubling prevailed. Bochart, however, has ad- of word-forms in the Heb., as in other duced considerable evidence that the Eastern languages, intensifies the meanoriginal word here rendered " the utter- ing, and makes them equivalent to sumost parts" does not always signify an perlatives. Thus adam signifies red, extremity, but any part, every part, in but in Lev. 13: 19 adasndameth signifies all, throughout. Probably the true idea exceeding red. So here asaphsooph imis, therefore, that the fire consumed some plies a very large collection of what in every part of the camp. Bochart calls "populi colluvies undeV. 2. The fire was quenched. Heb. cunque collecta," the dregs or scum of yishka, sunk, subsided, went out, from a thepeoyple fromn every quarter. One of root usually signifying to drown, or be the older English versions (Rogers') drowned, which implies, of course, a renders the clause, "And the rascal sinking into the water. Whatever the people that was among them fell a lustprecise form of the judgment were, it ing." The word denotes a mongrel now received a manifest and complete horde of retainers or hangers-on, who check or abatement in consequence of from various motives had followed the the intercession of Moses. sojourning host from Egypt, and who, V. 3. And he called the name of the having little knowledge of God or inplace'aberah. Or, " and one called." terest in his promises, were the first to Gr. "And the name of that place was feel the difficulties and privations of 148 NUMBERS. [B. C. 1490. ing: and the children of Is- rael also wept again, and said, the way, and thence to fret and mur- wicked, between him that serveth God mur.- And the children of Israel and him that serveth him not." Judg. also wept again, and said, etc. Heb. 11: 35, "And it came to pass when he "Returned and wept." The import of (Jepthah) saw her, that he rent his "returned" in this connection is un- clothes, and said, Alas, my daughter! doubtedly that of changed their mind, thou hast brought me very low, and relapsed. That is, they were wrought thou art one of them that trouble me; upon by the contagious example of the for I have opened my mouth unto the mixed multitude to such a degree as to Lord, and I cannot go back (Heb. refall awayfrom aprevious state of mind, turn)." Ezek. 14: 6, "Therefore say and involve themselves in the rebel- unto the house of Israel, thus saith the lious conduct here spoken of. If we Lord God: Repent (Heb. return) and take the expression as it stands in our turn yourselves from your idols; and version, "wept again," the inquiry is turn away your faces from all your very natural, When did they weep be- abominations." Ezek. 18: 30, "Therefore? Nothing is previously said of fore, I will judge you, 0 house of Israel, their weeping. But the interpretation every one according to his ways, saith we suggest is abundantly confirmed by the Lord God. Repent (Heb. return) the usage of the original term, of which and turn yourselves from all your transscores of instances could be easily ad- gressions; so iniquity shall not be your duced. Let the following serve as a ruin." In all these cases it is obvious specimen. It will be seen that the true that the word return is significant of a idea is that of a change of mind, which mental act. It implies a change of senin the present instance is that from a timents and views, or in other words a better to a worse. Ps. 78: 34, "When change of state. Although in the letter he slew them, then they sought him, it is the appropriate term for local reand they returned and inquired early moval, yet in a more interior import it after God." Eccl. 4: 1, " So I returned unequivocally designates a purely menand considered all the oppressions that tal process. Viewing the words in this are done under the sun," etc. as v. 7, light, we can see the ground on which "Then I returned, and I saw vanity un- some commentators have proposed to der the sun." Eccl. 9:11, "I returned, render them by aversi sunt, defecerunt, and saw under the sun that the race is turned away in aversion, revolted, i. e. not to the swift, nor the battle to the were subjects of a mental alienation strong," etc. Is. 19: 22, "And the from the Lord. Instead of weeping Lord shall smite Egypt: he shall smite compassionately over the disaffected and heal it: and they shall return even multitude, they wept perversely with to the Lord, and he shall be entreated them, and thus contributed to provoke of them, and shall heal them." Is. 55: the divine displeasure. "A few fac7, " Let the wicked forsake his way, and tious, discontented, ill-natured people, the unrighteous man his thoughts; and may do a great deal of mischief in the let him return unto the Lord, and he best societies, if great care be not taken will have mercy upon him; and to our to discountenance it. This Egyptian God, for he will abundantly pardon." rabble were the disordered sheep that Mal. 3: 18, "Then shall ye return and infected the flock, the leaven that leavdiscern between the righteous and the ened the whole lump.-'-Henry. There B. C. 1490.] CHAPTER XI. 149 Who shall give us flesh to 5 We remember the fish, eat? which we did eat in Egpyt e 1 Cor. 10. 6. was in reality no lack of food or water ly affirmed by Herodotus. They ate for them; but they had become dainty; them either salted or dried in the sun they had taken a surfeit of the manna; without any other preparation. Intheir soul loathed " this light food," as deed, the Egyptians are the first people they slightingly call it on another occa- whom history mentions as curing any sion, and they longed for the fish, the kind of meat with salt for preservation. flesh, and the vegetables of Egypt.- The salt they used was fossil salt, ob~ Who shall give us flesh to eat? That tained from the African deserts. Sea is, 0 that we had flesh to eat!-the ex- salt was abhorred by them, probably pression of a vehement, impatient de- from some religious consideration, just sire, mixed with a degree of despair. as the priests abstained entirely from Compare with this the allusions Ps. fish, the reason of which is doubtless to 106:14. 78:18-20. A general clamor be sought from some ancient idea that was started of how hard it was that the spiritual correspondence of fish renthey should be kept to one kind of diet dered them unsuitable as an article of till they absolutely loathed it, and re- diet to the priesthood. ~ The cucumproaches were cast upon their leader to bers. Arabia and Egypt produce abunthe effect that he had decoyed them dance of cucumbers, which, owing to from a plentiful country, where the sea the mellowing effects of the sun's rays, and the river fed them with a variety are softer than those with us, and of of fish, and the soil abounded with the more easy digestion. It is said by travbest of herbs, salads, and fruits, all ellers that they are eaten in the East in which they had exchanged for a miser- almost incredible quantities.- M2el. able, meagre kind of fare, on which ons. The water-melon is no doubt inthey were in danger of famishing. So tended. This fruit grows abundantly grossly does a discontented spirit not in the Levant and Egypt. It is about only undervalue present comforts, but the size, and somewhat of the appearfalsify the truth in regard to one's con- ance of a pumpkin. The interior is a dition. pulp of blooming red, and rich in juice. V. 5. We remember theJish, etc. They "A traveller in the East who recollects stirred up and inflamed their lust by the intense gratitude which the gift of studiously calling to mind the dainties a slice of melon inspired while journeythey formerly enjoyed in Egypt. But ing over the hot and dry plains-or one even in this they imposed upon them- who remembers the consciousness of selves, for, as Henry remarks, "they wealth and security which he derived did not remember the brick-kilns, and from the possession of a melon while the task-masters, the voice of the op- prepared for a day's journey over the pressor, and the smart of the whip. same plains-he will readily compreThese are forgotten by the ungrateful hend the regret with which the Hepeople." —- For nothing. Heb. hin- brews in the Arabian desert looked back noam, gratis, i. e. which cost them noth- upon the melons of Egypt." The foling but the trouble of taking. As to lowing account of the uses of melons in the great use of fish as an article of food Egypt is from HIasselquist. "By melby the Egyptians, the fact is repeated- ons we are probably to understand the 150 NUMBERS. [B. C. 1490. freely; the cucumbers, and the melons, and the leeks, and the onions, and the garlic: water-melon, which the Arabians call they are to be found; but whether or batech. It is cultivated on the banks not, there is much difference of opinof the Nile, in the rich clayey earth ion as to the translation of the word. which subsides during the inundation. D'Oyly and Mant have a quotation to This serves the Egyptians for meat, this effect:-' Whether the following drink, and physic. It is eaten in abun- word, rendered leeks, have that signifidance during the season, even by the cation, may be doubted. Some think it richer sort of people; but the common was the lotus, which is a water plant, people, on whom Providence has be- a kind of water-lily, which the Egypstowed nothing but poverty and pa- tians used to eat during the heats of tience, scarely eat any thing but these, summer.' In the Universal History, and account this the best time of the (vol. i. p. 486,) it is said, that those year, as they are obliged to put up with' Egyptians who dwelt in the marshes, worse fare at other seasons. This fruit fed on several plants which annually likewise serves them for drink, the juice grow, particularly the lotus, of which refreshing these poor creatures, and they made a sort of bread.' Of the they have less occasion for water than Arabs also, (in the same work,) it is if they were to live on more substan- recorded-' They make a drink of the tial food in this burning climate." Egyptian lotus, which is very good for ~ Leeks. The original word occurs six- inward heat.' It has a bulbous root, teen times, but is nowhere rendered and is highly esteemed as an article of "leek" but here. In one instance it is food. As it grows in tanks, it can only translated " herb," in another " hay," be had in the hottest weather, when the and in another "a court;" but in all water is dried up; and in this we see the other instances it is translated a most gracious provision, in allowing "grass." As grass, however, could not it to be taken when most required. Its have been what the Israelites desired, cooling qualities are celebrated all over it is supposed by some commentators India, and the Materia Medica says of that "-greens," implying lettuce, suc- it,'This is an excellent root, and is also cory, endive, or salads in general, is prescribed medicinally, as cooling and what is meant. In the uncertainty that demulcent.' The natives eat it boiled, obtains on this point we give the fol- or in curry, or make it into flour for lowing extract from Roberts. "To an gruels. I am, therefore, of opinion, Englishman the loss of these articles that it was the lotus of Egypt respectwould not give much concern, and he ing which the Israelites were murmuris almost surprised at the Israelites re- ing." In this opinion Mr. Kitto is inpining at their loss, as at the loss of dined to concur, conceding at the same great delicacies. The people of the time, that the authority of the SeptuaEast do not in general eat flesh, nor gint, which renders it by prasa, leeks, even fish, so that when they can pro- is not easily disposed of. He refers cure it they consider it a delicacy. Cu- to Scheuchzer and others, "who think cumbers are eaten in abundance in hot that the word here denotes a plant of the weather, and melons are most delicious lotus kind, which grows very abundantand plentiful. I have never seen leeks ly in the low lands of Egypt, and which in the East, and I am doubtful whether was of very delicate taste, and held in B. C. 1490.] CHAPTER XI. 151 6 But now/ our soul is dried beside this manna, before our away: there is nothing at all, eyes. f c. 21. 5. great estimation. They ate its root, it is undoubtedly correctly rendered. and also made a kind of bread with it. Its botanical character is too well Homer describes the lotus as the first known to require description. It is now of the plants that grew for the pleasure usually distinguished in the kitchenof the gods. The Arabs, when they can garden by the name of'eschalot' or get it, make with it a drink which they'shallot.' A variety of this plant culhighly relish. In India, also, the na- tivated in France is called'the onion tives eat it boiled, or in curry, or make of Egypt.' They are eaten like onions, it into flour for gruels."-Pict. Bible. and are peculiarly agreeable to the pal1T Onions. " Whoever has tasted ate. Garlic was so much in request onions in Egypt must allow that none among the ancients, that Homer makes can be had better in any part of the uni- it a part of the entertainment which verse. Here they are sweet, in other Nestor served up to his guest Machaon. countries they are nauseous and strong; It formed a favorite viand to the comhere they are soft, whereas in the north, mon people among the Greeks and Roand other parts, they are hard of diges- mans."-Pict. Bible. tion. Hence they cannot in any place V. 6. But now our soul is dried away. be eaten with less prejudice and more The soul is often used for the body, or satisfaction than in Egypt. They eat the whole man, and as denoting that them roasted, cut into four pieces, with principle which is the seat of the appesome bits of roasted meat, which the tite or desire of meat, drink, and othTurks in Egypt call kobab, and with this er things. See "Bush on the Soul" dish they are so delighted, that I have passim. Comp. Ps. 102: 4, where the heard them wish they might enjoy it in same original word is rendered " withparadise. They likewise make soup of ered." Also for the soul's requiring them in Egypt, cutting the onions in food, etc. Ps. 78:18. "In great hunsmall pieces; this I think one of the ger or thirst the people say,'Our soul best dishes I ever ate." —Ifasselpqist. is withered.''More than this, sir, I This is confirmed by Mr. Kitto. "In cannot do; my spirit is withered withwarm countries the onion often consti- in me.''What! when a man's soul is tutes a staple article of diet. The sun withered, is he not to complain?"'has the same mellowing effect upon it Roberts. [ There is nothing at all, as upon the cucumber, so that its sa- besides this manna, before our eyes. vor is more bland than when grown Heb. "There is nothing at all; only in this country, and its use far less our eyes are unto the manna." We see likely to affect the stomach with any nothing else, we expect nothing else, disagreeable consequences. Most of but this same monotonous manna, of the people of Western Asia are remark- which we have become sick of the sight. ably fond of onions. We have known For the eyes to "be unto any one" is poor Arabs wait for more than an hour, to cherish hope and expectation, as Ps. till the refuse of onions employed in 25:15. 141: 8. The form of the exprescooking should be thrown awgay."- sion is very peculiar, and evidently ~f Garlic. "The original word occurs carries with it the import of contempt but this once in the Scriptures, where towards the Lord's kind provision for 152 NUMBERS. [B. 0. 1490. 7 And the manna was as cori- 8 And the people went about, ander-seed, and the colour there- and gathered it, and ground it of as the colour of bdellium 9. in mills, or beat it in a mortar, g Gem.!. 12. their wants. The manna thus furnished -" theface of the earth," meaning the was a corporeal nourishment represent- visible susface of the earth. Lev. 13: ing that which was spiritual, and thus 55. Ezek. 1:16. 8: 2. 10: 9.- T BRdelserving as a type of our Lord himself lium. Heb. " Bedolach," on which see according to his own declaration, John Note on Gen. 2:12, where we have en6: 32, 33, confirmed by Paul, 1 Cor. deavored to show that the substance 10: 3, who calls the manna "spiritual meant is the pearl. The Gr. however, bread" because it represented such here renders it crystal. bread. The loathing the manna, there- V. 8. And the people went about, etc. fore, and longing for the luxuries of Ileb. "Went to and fro," i. e. in the Egypt, denoted the rejection of Christ way of search and espial. The term is and the benefits of his salvation, the applied in some cases to the act of the true substance of these Old Testament eyes in looking and exploring on one symbols. side and the other, and in Dan. 12: 4, V. 7. And the manna was as corian- to the perusal of a book, though render-seed. Not in color, but in size and dered "run to and fro." But the true shape. See Notes on Ex. 16:14, 31. idea is probably that of turning over The coriander is cultivated mostly in pages back and forth, and thus passthe south of Europe, and in some parts ing to and fro through a volume. See of England, on account of its seeds, 2 Chr. 10: 9. Zech. 4: 10... Ground which are required in large quantities it in mills, etc. " The eastern mill by confectioners, druggists, and distil- consists of two circular stones, about lers. It is reared also in gardens on eighteen inches in diameter, and three account of its leaves, which are used in inches thick. The top stone has a hansoups and salads. The seeds are glob- dle in it, and works round a pivot, which ular, grayish-colored, and about the has a hole connected with it to admit size of pepper-corn. The taste and the corn. The mortar also is much smell are both agreeable, depending on used to make rice flour. It is a block the presence of a volatile oil, which is of wood, about twenty inches high and separated by distillation.-This and the ten inches in diameter, having a hole two following verses are evidently pa- scooped out in the centre. The pestle renthetical, being designed to give such is a stick of about four feet long, made an account of the various properties of iron-wood, having an iron hoop fixed and modes of preparation of the manna, to the end."-R-oberts. If the manna, as to evince its great value as an article as we are expressly informed, pointed of diet, and thus to rebuke the people typically to our Lord, we see nothing for their light esteem of it.-~[ And absurd or unreasonable in the idea that the color thereof. Heb. "And the eye the grinding and beating it, and subthereof," i. e. the aspect or appearance, jecting it to the various processes here as it is rendered by the Chald. and the mentioned, shadowed forth the afflicGr. For a similar usage in regard to tions through which he was called to "eye," see Ex. 10: 5, with the explana- pass in being prepared to become to us tory Note. It is there rendered " face," the bread of life, John 6: 48-51. IHeb. B. C. 1490.] CHAPTER XI. 153 and baked it in pans, and made upon the camp in the night, the cakes of it: and h the taste of it manna fell upon it. was as the taste of fresh oil. 10 Then Moses heard the 9 And when the dew i fell people weep throughout their h Ex. 16. 31. i Ex. 16. 14. families, every man in the door 2: 9, 10. 1 Pet. 3:18. Nor is it to be of dew, and that the manna was imbedoverlooked that the word here rendered ded, as it were, between the two layers, " beat" - " beat it in a mortar "-is whence it is called, Rev. 2: 17, " hidden the same with that which is applied, manna." But this suggestion takes for Is. 53: 5, to the sufferings of our Lord granted that the final clause, " the manwhen he is said to have been "bruised na fell upon it," implies the falling of for our iniquities." It is remarkable, the manna upon the dew, whereas, it in regard to the manna, that while it may as properly mean that it fell upon was so hard that it could be ground in the camp, which, it must be remembera mill, yet it was at the same time of ed, covered a vast extent of groundsuch a consistence that it would melt in ten or twelve miles square at least. It the morning rays of the sun if not sea- is probable that the true idea is consonably gathered. ~ Baked it in veyed by the Vulg. which renders the pans. Or, boiled or cooked it. The verse, "And when the dew fell in the original is used to signify baking in night upon the camp, the manna also 2 Sam. 13: 8, but for the most part it fell with it." In the morning, when the denotes boiling. — l Made cakes of it. sun's rays began to act, the dew would Or, as Geddes and Boothroyd, "made naturally be exhaled, and the manna, hearth-cakes." (Rosen. placentas sub as a residuum, would remain spread cineritias, cakes baked in the ashes.) — over the surface of the earth. It is in~ The taste of it was as the taste of fresh deed said in the parallel account in Exoil. Heb. "As the taste of the best odus (16:13) that "in the morning the moisture of oil." That is, fresh oil dew lay round about the host," but in which has no rank savor. The Heb. the nature of the case this must be unterm leshad denotes the choicest oily derstood with some kind of qualificahumor in man's body, Ps. 32: 4, and so tion, as otherwise, those whose tents here it implies the best and sweetest were pitched near the centre of the moisture of oil. It had also, we learn, camp would have had several miles to the taste of "wafers with honey," Ex. travel every morning to obtain it. We 16: 31. The Gr. here translates it "wa- may reasonably suppose that in a refers of oil," and the Chald. "paste or gion so broken and rocky, the host oil-cakes." It was therefore pleasant would encamp more or less in groups, and wholesome food, and the taste of and the manna might fall " round about" oil and honey points to that sweet spir- the camping ground of these several itual relish which the soul perceives in groups, and yet at the same time fall feeding upon Christ as the true manna over the whole extent of the camp, just from heaven. as it is evident the quails did when V. 9. And when the dew fell u0pon the they were sent in such numbers by the camp, etc. fIeb. "Descended." Pool Lord previous to the first fall of the and Ainsworth, by comparing Ex. 16: manna, Ex. 16:13. 13, 14, suppose there was a double fall V. 10. Moses heard the people weep 7* 154 NUMBERS. [B. C. 1490. of his tent: and the anger of the thy sight, that thou layest the LORD was kindled k greatly; burden of all this people upon Moses also was displeased. me? 11 And Moses said unto the 12 Have I conceived all this LORD, Wherefore hast thou af- people? have I begotten them, flicted thy servant? and where- that thou shouldest say unto fore have I not found favour in me, Carry m them in thy bosom, k ver. 1. Is. 5. 25. 5 Ps. 139. 01. m Is. 40. 11. throughout their families. Heb. "By, 45: 7. Amos 3: 6.-T Wherefore have or according to, their families;" from I not found favor in thy sight, etc. which it would appear that the spirit Why heardest thou not my prayer of of disaffection had spread very exten- deprecation when I so earnestly besively among the people. — Every sought thee to excuse me from being man in the door of his tent. Therefore placed at the head of this people? Ex. openly, and not covertly, as would have 3: 11. 4: 10. been the case had they indulged their V. 12. Have I conceived all this peomurmurs within doors.- Moses also ple? Chald. "Am I the father of all was displeased. Heb. "And in the eyes this people? Are they my sons? " Are of Moses (it was) evil." He had done they my children, that I should be for the people the best in his power, and charged with the responsibility of supas he could do nothing without the di- plying all their wants? —[ Have 1 vine appointment, he could not but feel begotten them? Or, Heb. "Have I extremely vexed in view of the ungrate- brought them forth?" Both terms are ful conduct of the people. Acting all perhaps more intrinsically appropriate along for the Lord, he would naturally to the mother, although in spiritual feel with him in the present provocation. generation the distinctive functions of V. 11. Wherefore hast thou aflicted father and mother seem not to be althy servant? That is, wherefore hast ways very clearly marked. Thus Paul thou suffered thy servant to be afflict- says, 1 Cor. 4: 15, "Ye have not many ed?-recognizing a providential per- fathers; for in Christ Jesus have I bemission, which is the only way that the gotten you through the Gospel." But Lord ever afflicts any. He is often said in Gal. 4: 19, he says, "My little chilin Scripture to do what he does not dren, of whom I travail in birth again, prevent being done, what he wisely until Christ be formed in you." The allows. Still, though we can sympa- wording, however, of the entire verse thize in the grievances of Moses, we seems intended to describe the office of cannot justify the tone of his remon- a nursing-father. — Carry them in strances in what follows. It is to be thy bosom. That is, carefully, tenderly, observed that the literal rendering of lovingly. This Moses might be said to do this clause is, "Why hast thou done in an inferior sense, but how infinitely evil to thy servant?" The evil, how- far does he come short therein of Him ever, which is to be attributed to the of whom it is said, Is. 40:11, " He shall Lord, is not the evil of sin, but merely feed his flock like a shepherd: he shall the evil of trouble and affliction with gather the lambs with his arm, and carwhich he sees fit to exercise the graces ry them in his bosom, and shall gently of his people. Comp. Jer. 18:8. Is. lead those that are with young." B. C. 1490.] CHAPTER XI. 155 as a nursing father beareth the ple? for they weep unto me, sucking child, unto the land saying, Give us flesh, that we which thou" swarest unto their may eat. fathers? 14 I q am not able to bear all 13 Whence P should I have this people alone, because it is flesh to give unto all this peo- too heavy for me. n Is. 49. 23. 1 Th. 2. 7. o Gen. 13. 1. 26. 3. 15 And if thou deal thus p Mat. 15. 33. q Ex. 18. 18. Dan. 1. 9-12. ~ As a nursing father beareth the suck- "pedagogue," the term used by Paul ing child. Strikingly indicative of the in speaking of the Law; Gal. 3: 24, mildness, gentleness, and love which " The law was our school-master to bring should characterize rulers, and espe- us to Christ." cially rulers in the church. Is. 49: 23, V. 13. Whence should I have flesh to " And kings shall be thy nursing fa- give unto all this people? Even if the thesrs, and queens thy nursing mothers." flocks and herds should afford a supply So also the apostle, 1 T~les. 2: 7, 11, to a part of the host, they would by no "We were gentle among you, even as means be sufficient for all. This is ina nurse cherisheth her children: we deed a becoming acknowledgment on exhorted, and comforted, and charged the part of Moses, of his inability to every one of you, as a father doth his supply the wants of the people, but it children." Accordingly, Ainsworth has the air of implying that the Lord cites from Maimonides the following expected him to do it, for which he had rule relative to the deportment of the no sufficient grounds. So far, then, it governors of the church:-" It is not savored of infirmity, and was open to lawful for a man to govern with state- rebuke. The Lord, however, dealt very liness over the congregation, and with graciously with him, as appears from haughtiness of spirit, but with meek- the sequel.- Foe they wee2p unto ness and fear. And every pastor that me. Heb. "They weep upon me." The bringeth more terror upon the congre- phraseology is the same with that Judg. gation than is for the name of God, he 14: 16, "And Samson's wife wept beshall be punished, and shall not see fore him." Heb. "Wept upon him." himself to have a wise son. It is not It implies an importunate pressing or lawful for him to govern with contempt- bearing down upon one with urgent uous carriage, although they be the solicitations. common people of the land; neither V. 14. lam not able to bear all thispeomay he tread upon the heads of the ple alone. " Had the work been much holy people; (for) although they be un- less, he could not have gone through it learned and base, they are the sons of in his own strength; but had it been Abraham, Isaac, and Jacob, and (are) much greater, through God strengththe armies of the Lord, who brought ening him he might have done it."them out of the land of Egypt by great Henry. might and by strong hand; but he must V. 15. And if thou deal thus with bear the toil of the congregation and me. If thou still leavest me to bear the their burden, as Moses, our master, of whole of this burden. It is remarkable whom it is said,'As a nursing father that the word "thou" here addressed beareth the sucking child."'" The Tar- to the Most High is in the original in gum of Jon. for " nursing father" has the feminine instead of the masculine 156 NUMBERS. lB. C. 1490. with me,' kill me, I pray thee, 16 And the LORD said unto out of hand, if I have found fa- Moses, Gather unto me seventy8 vor in thy sight; and let me not men of the elders of Israel, whom see my wretchedness. thou knowest to be the elders r 1 K. 19. 4. Jonah 4. 3. 8 Ex. 24. 1, 9. gender-at instead of attdh. A similar decree against this people may not be usage occurs Deut. 5: 27, where the reversed; if justice demand their utter people, terrified with the divine majes- extermination; let my eyes be first ty in the delivery of the Law, said unto closed in peace. Subject me not to the Moses, " Speak thou (Heb. at) unto us." severe mortification of surviving all my The reason of the peculiarity is mere nation, and of enduring the insults and matter of conjecture. The Rabbins say scorn of our enemies. In mercy take it was owing to a special trepidation me first out of the world, where I should and confusion which interfered with dis- only lead a life of sorrow and regret, dinct utterance. Kennicott and others heavier than death itself." The opposuppose an error in the manuscripts. site meaning which some would elicit We must leave it undetermined. from the words may be thus express~ Kill me, I pray thee, out of hand. ed: —"Lord, grant the pardon of this That is, forthwith, immediately. " Out people to the prayers of thy servant, of hand" is an old English phrase, who would rather submit to everlasting equivalent to "outright." The original misery than fail to obtain his request." for "kill" is reduplicated, " killing kill The sentiment implied in this language me," in order to express more forcibly finds no warrant either in the letter or the vehemence of the desire. It is as the spirit of the teachings of the Scripif he should say, I shall take it as the tures. greatest kindness if thou wilt at once remove me from the world-an expres-:Te Apointment of seventy E'lders as sion of impatience which cannot be jus- Assistants to loses. tified even in view of the sorest trials to V. 16. Gather unto me seventy men which he was subjected. — Let me of the elders of -Israel. Chald. "Gather not see my wretchedness. Heb. "Let before me." Targ. Jon. "Gather in my me not see my evil." That is, let me name seventy worthy men." We read not live to become a miserable creature. no rebuke of Moses on this occasion, To "see good" is to enjoy it; to "see for although his conduct was faulty, yet evil" is to suffer it. So also to "see the Lord's forbearance was such that death" is to die, Ps. 50: 23. 89: 49. 91: he was willing to pass by his offence as 16. Luke 2: 26. Comp. the speech of far as any outward manifestation was Elijah, 1 Kings 14: 4. We feel for the concerned. The inward reproach of vexations of Moses, but we recognize at his own conscience he might still be the same time his infirmity in asking left to feel. It is a matter of considerafor release from his troubles in such a ble debate among commentators, whethdisorderly way. His language is prob- er this body of seventy elders was one ably equivalent to that used in Ex. 32: of mere occasional creation and tempo32, " Blot me out of the book which thou rary duration, or whether it was hencehast written," but is susceptible of a forward perpetual, and the same in fact more favorable construction than is with the Sanhedrim or great national often put upon it; q. d. "Lord, if thy council of the Jews, of which we read B.C. 1490.] CHAPTER XI. 157 of the people, and officers over them; and bring them unto the in the New Testament. The Jewish instituted these officers, but already writers generally, and many Christian found them among the people while in writers of eminence are of the latter Egypt. For when the Israelites did not opinion. The former appears, howev- deliver the required tale of bricks, the er, the more probable hypothesis, as no soterim were called to account, and punmention is made of the existence of ished, Ex. 5:6-14. Now, as satar in such a council in all the Old Testa- Arabic, signifies to write; and its derivment, and this silence cannot well be ative, mastir, a persosn whose duty it is accounted for consistently with the ac- to keelp accounts, and collect debts, I am tual existence of such a body. Add to almost persuaded that these soterim this, that the Sanhedrim was a judicial must have been the officers who kept institution having control of matters of the genealogical tables of the Israelites, justice and cases of appeal. The pres- with a faithful record of births, marent appears to have been simply a kind riages, and deaths; and, as they kept of senate formed to aid Moses in bear- the rolls of families, had, moreover, the ing the burdens and responsibilities of duty of apportioning the public burdens the station to which he was elevated, and services on the people individually. and which we can easily apprehend Alln office exactly similar, we have not must have been extremely arduous and in our governments, because they are onerous.- W]hoom thou knowest to not so genealogically regulated; at least be the elders qof thepeople. That is, men we do not institute enumerations of the of mature age, of grave and exemplary people by families. But among a peodeportment, of ripened wisdom, who ple whose notions were completely clanwould know how best to use the author- nish, and among whom all hereditary ity committed to them; men who should succession, and even all posthumous be elders in fact as well as in name. It fame, depended on genealogical regisis evident from Ex. 24: 1, that there was ters, this must have been an office fully already existing a class of persons call- as important as that of a judge. In ed " elders," and that out of these a se- Egypt, the Levites had not yet been lection was to be made on the present consecrated and set apart from the rest occasion.- -T Anzd offcelrs over them. of the tribes; there, of course, the soteHeb. soterauv, his oficers, the same as rim must have been chosen either out the soterim mentioned Ex. 5: 6, on which of every family, or, perhaps, merely acsee Note. Targ. Jon. "That had been cording to the opinion entertained of set over them in Egypt; " as if their their fitness for the office. In the time sufferings there in behalf of their breth- of the kings, however, we find them ren had entitled them to this distinc- generally taken from the tribe of Levi, tion. "Among the persons that appear 1 Chron. 23: 4. 2 Chron. 19: 8-11. 34: in the Israelitish Diet, besides those al- 13. This was a very rational procedready mentioned, we find the soterim, ure, as the Levites devoted themselves or scribes. They were different from the particularly to study; and among husjudges; for Moses had expressly or- bandmen and unlearned people, few dained (Deut. 16: 18) that in every city were likely to be so expert at writing, there should be appointed, not only as to be intrusted with the keeping of judges, but soterim likewise. It is very registers so important. Add to this, certain that Moses had not originally that in later times, the genealogical ta 158 lNUMBERS. [B. C. 1490. tabernacle of the congregation, and talk with thee there: and I that they'may stand there with will take of the spirit." which is thee. upon thee, and will put it upon 17 And t I will come down them; and they shall bear the t ver. 25. Gen. 11. 5. 18. 21. Ex. 19. 20. u 2 K. 2. 9, 15. Is. 44. 3. Joel 2.'28. bles were kept in the temple. We find to the phrase "with thee" in this conthese soterim mentioned in many other nection, as if it imported that they were passages besides those quoted above. to be men of like wisdom, weight, and In Num. 11:16, they are the persons estimation with Moses, though in an of respectability from among whom the inferior degree. supreme senate of Seventy is chosen. V. 17. Iwill come down. Chald. "I In Deut. 1: 15, mention is made of sote- will reveal myself." Targ. Jon. " I will rim appointed by Moses in the wilder- reveal myself in the glory of my majesness, although the people had previously ty." From v. 25 it appears that this had such magistrates in Egypt; most revelation or descent was in connection probably he only filled the places of with the cloudy pillar, which might those who were dead. In Deut. 20: 5, have been at the same time lowered we see them charged with orders to somewhat nearer to the surface of the those of the people that were selected earth. — Awd talk with thee there. to go to war; which is perfectly suited It is clear from what follows that the to my explanation of the nature of their Lord, in the symbol of his presence, office. In Deut. 29: 10, 31: 28, Josh. came down and communed with Moses, 8: 33, 23: 2, we find them as represent- according to his promise, but what he atives of the people in the Diets, or said is not made known.-~ And I when a covenant with God is entered will take qf the spirit which is Vpon thee, into. In Josh. 1:10, they appear as and willput it upon them. Heb. dtzalti, the officers who communicated to the Iwill separate, set apart, kee2p, reserve, people the general's orders respecting of the spirit which is upon thee, etc. military affairs; and this, again, corre- That is, he would endow them with the sponds to the province of muster-mas- same spirit of government, or with those ters. In 2 Chron. 26:11, we have the gifts of wisdom, judgment, counsel, chief soter, under whose command the courage, etc., which were bestowed upwhole army stands after the general, if on Moses, though not to the same deindeed he himself be not so. In 1 Chron. gree. They were to be partners, but 27: 1, the name of the office alone is men- not equals, in the divine donation. tioned."-J-i6chaelis. - ~ Bring them "Spirit" is often used for gifts of the sunto the tabernacle of the congregation. Holy Spirit, or spiritual gifts (charismaHeb. " Take them unto the tabernacle." ta), for "there are diversities of gifts, That they might there be, as it were, but the same Spirit." So "spirits" is consecrated to the Lord in the most used to denote spiritual gifts, 1 Cor. public manner, so that there should be 12: 4, " The spirits of the prophets are no doubt among the people as to their subject to the prophets." The commuauthority. — That they may stand nication of the spirit of Moses to the there with thee. Heb. ve-hithyatzebu, seventy elders does not imply any dimand they shall make themselves to stand, inution as it respected him. The Jewthey shall present themselves. The He- ish writers illustrate the matter by saybrew writers give a peculiar emphasis ing that "Moses in that hour was like B. C. 1490.] CHAPTER XI. 159 burden of the people with thee, to-morrow, and ye shall eat flesh: that thou bear it not thyself for ye have wept in the ears' of alone. the LORD, saying, Who shall 18 And say thou unto the peo- give us flesh to eat? for it was ple, Sanctify " yourselves against well with us in Egypt: therev Ex. 19. 10. w Ex. 16. 7. z ver. 4, 5. unto the lamp that was left burning on out of the government of an unruly the candlestick (in the sanctuary); from people. which all the other lamps were lighted, V. 18. Sanctify yourselves against toyet the light thereof was not lessened a morrow. Chald. " Prepare yourselves." whit." In point of strict truth, how- On the import of this phrase see Note ever, there was not any thing actually on Ex. 19: 10. It denotes preparataken from Moses. It is merely the tion in the sense ofsuperinducing upon language of appearance, founded upon their minds a state of devout reflection, the similarity of the phenomena. In and external abstinence from whatever like manner it is said that the Lord would interfere with the sanctity which God formed Adam of the dust of the they were then required to study. So, ground, not that he was really so form- to " sanctify a war," as in Jer. 6:4. 51: ed, for in the original it is, he "formed 28. Joel 3: 9, is to engage in a war with him dust of the ground," that is, to be holy motives, to enter into it in such a of the same material with the dust, so state of mind, have such an eye to the that when he died, he might be said to divine glory, that it should be a consebe resolved into it. So the spiritual crated war. Alas! how totally unlike gifts evinced by these elders were of the great mass of wars that have been the same kind with those of Moses, and waged among men! The reason why therefore they are said to be taken from this sanctification was now commandhim. The inference is very plain, that ed probably was, that if they duly redivine gifts and qualifications are in- pented of the sin of their rebellion, and dispensable for those who are called to thus approached the Lord in a humble act as leaders and superintendents in and contrite frame, the promised flesh the Lord's church, and that those who might not prove a judgment and a curse are not possessed of these qualifications to them, but a lawful comfort and luxare not called. ~[ And they shall ury. Otherwise the command, "Sancbear the burden of the people with thee. tify yourselves " would be equivalent to, Heb. "They shall bear with thee in the "Prepare to meet thy God, O Israel;" burden." The preposition "in," how- i. e. in a way of judgment, and not of ever, does not affect the sense, as ap- mercy.-~' Ye have wept in the ears pears from the usage in Ezek. 18:19, of the Lord. The parallel clause in v. 20, " The son shall not bear the iniqui- 20 is, " ye have wept before " the Lord, ty of the father," where the literal ren- as the Chald. also renders it here. All dering is, " shall not bear in the iniqui- unreasonable complaints and murmurty of the father." The allusion is to ings, though vented ostensibly against the complaint of Moses in vs. 11, 14, the Lord's ministers, or addressed to no and an assurance given that the men one in particular, are in reality uttered now selected shall take part in the bur- towards the Lord himself, and come up densome cares and fatigues growing into his ears.- The Lord will give 160 NUMBERS. [B. C. 1490 fore the LORD will give you flesh, trils, and it be loathsome unto and ye shall eat. you: because that ye have de19 Ye shall not eat one day, spised tLe LORD which is among nor two days, nor five days, nei- you, and have wept before him, ther ten days, nor twenty days; saying, Why came we forth out 20 But even a whole month, " of Egypt? until it come out at your nos- 21 And Moses said, The peoy Ps. 78. 29. 106. 15. ple, among whom I am, are six yougflesh, andyeshall eat. Thiswasin- at your nostrils." This is perhaps deed a compliance with the desires of the somewhat favored by the original zdra, people, but of the same nature with that in the ensuing clause, which several of which is spoken of at a subsequent peri- the versions render, " in dispersionem," od, when he is said to have " given them for a scattering, deriving it from z7rdh, a king in his anger." A significant al- to be difused, or spread abroad. lusion to this kind of indulgence occurs ~ And it be loathsome unto you. Heb. also, Ps. 106:16, "He gave them them "And it shall be unto you for a loaththeir request, but sent leanness into ing." Gr. "It shall be unto you for a their souls." The prayers of the wick- cholera (eLs XoAXpav), which Hesychius ed may be answered, but in such a way defines as a violent disorder of the bowthat nothing shall be more to be dread- els. The effect, we may presume, to ed. The divine promises to the evil are have been what we should now express virtual threatenings. by cholera morbus. Chald. " It shall be V. 19. Ye shall not eat one day, nor unto you for an offence." "What a two days, etc. As they did about a year righteous thing it is with God to make before, Ex. 16: 12,13, when the people that loathsome to men which they have had been thus feasted for one day. inordinately lusted after. God could V. 20. Until it come out at your nos- make them despise flesh as much as trils. Denoting a nausea and surfeit. they had despised manna."-Henry. "What does this mean? Is it not a — ~ Because that ye have despised the figurative expression, to show that they Lord. Heb. meastem, contemptuously were to eat till fully satisfied? Bishop refused, or set at nought. Chald, "Ye Patrick says,' Till you be glutted and have rejected the Word of the Lord." cloyed with it.' Is it not a striking Gr. "Ye have disobeyed the Lord." illustration that this figure of speech is The word in the Heb. is the same with used at this day to convey the same that which occurs 1 Sam. 8: 7, "For meaning? A host says to his guests, they have not rejected thee, but they'Now friends, eat mookamattam, to the have rejected me." It is a serious renose,' literally, to eat till they are full flection that our complaining of the diup to the nose.'O, sir, how can I eat vine dispensations amounts, in the any more? I am full to the nose, I Lord's sight, to a positive contempt of have no more room.' Of a glutton, it is him. — Which is among you. That said,' That fellow always fills up to the is, by the visible symbol of his presnose!"'-Roberts. Bp. Patrick's note ence. Chald. "Whose divine majesty is this:-" Till you be glutted with it, dwells among you." Their sin, thereand vomit it up so violently, that it shall fore, was a kind of spiritual lese-majesty. come not only out at your mouth, but V. 21. T&he people among whom I(am) B.C. 1490.] CHAPTER XI. 161 hundredO thousand footmen; and 22 Shall a the flocks and the thou hast said, I will give them herds be slain for them, to flesh, that they may eat a whole suffice them? or shall all the month. fish of the sea be gathered toz Ex. 3.. 1. 2. 37.. 4a 2 K. 7. 2. Mark 8. 4. John 6. 7, 9. are six hundred thousand, etc. That is, unusual operation of Providence, could so many who were able to carry arms; it be brought about? That was what which, by a fair proportion, would re- puzzled Moses. Some flocks, and a few quire of the aged, of women and chil- oxen, they had with them for the sodren, and the mixed multitude, enough lemnities of sacrifice; but could a part to make a grand total of near three mil- of them, with any addition that might lions of people. In view of the de- be procured from the people on the mands of such an immense host, the skirts of the desert, be sufficient to supfaith of Moses seems to have wavered. port them a whole month? Fish might Either from the discomposure of his be obtained from the Red Sea, from spirit by reason of the affronts of the which, it seems, they were not very people, or from a fear that they might distant, but could it be expected they be commanded to feed upon the cattle would come in such numbers to the required for sacrifice, or from sheer in- shore, within their reach, as fully to credulity, he is prompted to inquire satisfy the cravings of their appetites, how it can be possible that so many day after day, for a whole month?mouths should be fed with flesh for a'We remember the fish we did eat in whole month together. All the cattle Egypt freely,' was a part of their moan, we have, says his unbelief, will come Num. 11:5. If Moses knew what the short of the requirement, and all the common people of Egypt now know, fish of the Red Sea would be insufficient and which their sages in ancient days for it. must, at least, have remarked, he could V. 22. Shall all the fissh of the sea be be no stranger to that change of place gathered together for them? That is, that may be observed as to fish, and their gathered together in shoals. Harmer's crowding together at certain times; and note on this passage is worthy of being to some such a natural, but surprising transcribed. " When Moses mentioned and unknown occurrence, as to the inIsrael's being fed with fish, collected habitants of this sea, the words of Mofrom the Red Sea, he seems to have ses seem to point:'Shallthe flocks and supposed something of an extraordina- herds be slain for them?... or shall all ry kind; but analogous to what had the fish of the sea be gathered togethhappened to several people, in small er,' by some natural impulse, to this companies, not any thing miraculous. place, for a month or more, which none In answer to the divine declaration, Mo- of us have had any notion of, nor reses proposed a difficulty in accomplish- ceived any information about, to sujice ing this promise, in the natural course them? Such is, I apprehend, the spirit of things, not as imagining it could not of these words."-~ To sugice them. be done by a miracle; he could not but Heb. u-mdtza lchem, and shall onefind know, that he that rained down manna, for them? For parallel instances of could, by a miracle, gorge them with this usage, see Josh. 17: 16. Judg. 21: flesh; but in the common course of 14, with my Note upon each passage. things, or in the natural, though more The remark of Philip, John 6: 7, 9, im 162 NUMBERS. [B. C. 1490. gether for them, to suffice told the people the words of the them? LoRD, and gathered the seventy 23 And the LORD said unto men of the elders of the people, Moses, Isb the LoanD's hand wax- and set them round about the ed short? thou shalt see now tabernacle. whether my word shall come to 25 And the LORD came down pass unto thee or not. d in a cloud, and spake unto him, 24 And Moses went out, and and took of the spirit that was b Is. 50. 2. 59. 1. c Ezek. 12. 25. 5,4. 14. d ver. 17. plies a similar staggering of faith:- V. 24. And Mfoses went out. But " Two hundred pennyworth of bread is whether from his own tent or the sancnot sufficient for them (the great multi- tuary is uncertain. The Targ. Jon. rentude) that every one of them may take ders it, "He went out from the tent of a little." In both cases, however, the the Shekinah," into which it may be doubts were soon silenced. supposed he had gone to pour out his V. 23. Is the Lord's hand waxed short? prayers into the Lord's bosom. He no Gr. " Shall not the Lord's hand be suffi- doubt " went out " also in the person cient? " Chald. " Shall the Word of the of the emissaries who were dispatched Lord be hindered?" Hand, by a'well to various parts of the camp to gather known figure of speech, is often used as in the seventy elders, and as they were significant of power, as being the in- convened at the Tabernacle of the construment by which power is put forth gregation, the presumption is that it (Deut. 32: 36. Josh. 4: 24. 8: 20), while. was thence that Moses is said to have the original term for shortened implies gone out. The place of their congress that which is lessened or scanted, and is was the place of his egress. — Set thus rather applicable to what the hand them round about the tabernacle. Heb. signifies than to the hand itself. In "Made them to stand." All important Mic. 2: 7, it is spoken of the Lord's assemblies were wont to meet at the Spirit-" Is the Spirit of the Lord strait- Tabernacle. Comp. ch. 27: 2. ened (Heb. shortened)?" but for the most V. 25. And the Lord came downu in part, as here, the word is predicated of a clousd. Or, perhaps better, "in the the Lord's hand..Thus, Is. 59:1, "Be- cloud." The manifestation in this case hold, the Lord's hand is not shortened, was no doubt similar to that mentionthat it cannot save." Is. 50: 2, " Is my ed Ex. 33: 9, " And it came to pass, as hand shortened at all, that it cannot re- Moses entered into the tabernacle, the deem? or have I no power to deliver?" cloudy pillar descended, and stood at where the latter clause explains the the door of the tabernacle, and (the former. " Even true and great believ- Lord) talked with Moses," where see ers sometimes find it hard to trust God my Note. Comp. also Ps. 99: 7, "He under the discouragements of second spake to them in the cloudy pillar." causes, and' against hope to believe in 1 When the spirit rested upon, them, they hope.' Moses himself can scarcely for- prophesied. Heb. yithnabbe-u, were bear saying,' Can God furnish a table made or impelled to prophesy, the Hithin the wilderness?' when this was be- pael, or reflexive conjugation having come the common cry. No doubt this here the same signification as the Niphal was his infirmity."-Henry. or passive, except that in the Hithpael B. C. 1490.] CHAPTER XI. 163 upon him, and gave it unto the ed upon them, they prophesied, seventy elders: and it came to and did not cease. pass, that, when e the spirit rest- 26 But there remained two e Sam. 10. 5, 6, etc. of the men in the camp, the the idea is more distinctly of an impul- in the early Christian church. -T And sive power within the subject, and the did not cease. Heb. loydsci phu, did not Niphal of one without. It is therefore add, that is, did not continue to prophepeculiarly applicable to that state of sy in that manner after that day. In like possession, or spiritual excitation, which manner it is said, Deut. 5: 22, that God prompts extraordinary utterances. Pro- pronounced the ten commandments, phesying, in this sense, was one of the and " added no more " (Heb. lo ycs2pWh), special gifts or operations of the Lord's by which is to be understood, that he Spirit in its illapse upon the minds of spake no more to the people in that men. The usual word for prophet in peculiar manner. So also it is said of the original Hebrew is ndbi, which is Saul, 1 Sam. 10: 13, " And when he had really of a passive import, implying one made an end of prophesying, he came," who speaks from a divine impulse, and etc. The gift indicated was probably utters things entirely beyond the scope designed to be of merely temporary duof his own unassisted ability. He is not ration. Gr. " And they added no more." so much a speaker as one spoken through. And Sol. Jarchi, a noted Jewish comThus it is said, Joel 2: 29, "Upon the mentator says, "They did not add;" handmaids in those days I will pour out i. e. they " prophesied not save that day my Spirit," that is, Acts 2: 18, "I will only." This would be sufficient to afpour out my Spirit, and they shall pro- ford an attestation that they were moved phesy." So Acts 19: 6, "And when by a divine impulse, and this testimony Paul had laid his hands upon them, the it was important the people should have. Holy Ghost came on them; and they With this coincides the comment of spake with tongues, and prophesied." Theodoret, "The seventy did not proIn like manner, when Saul was anoint- phesy beyond this day, because God ed king, it was said to him, 1 Sam. 10: promoted them not to prophesy, but to 6, "The Spirit of the Lord will come govern, which St. Paul also reckons upon thee, and thou shalt prophesy, and among other gifts bestowed upon Chrisshalt be turned into another man." Ac- tians," 1 Cor. 12: 26. It is, however, cordingly it is added, v. 10, "And the to be remarked, that this rendering is Spirit of God came upon him, and he not uniform. The Chald. exhibits a prophesied." The term evidently is not sense directly opposite,-" And they restricted to the sense offoretellingfu- ceased not," and this is the sense adoptture events, but implies also any kind ed by our translators, unless indeed we of utterance prompted by a divine in- suppose with Patrick that the true idea fluence, and especially the unfolding which they attached to the phrase is, the meaning of the sacred Word. Thus "They did not cease all that day while Paul, 1 Cor. 14: 3, " He thatprophesieth they stood round about the tabernacle." speaketh unto men to edification, and After all, a shade of doubt as to the exhortation, and comfort." Analogous genuine import of the phrase will still to the elders here appointed were the hang over it. "helps and governments," spoken of V. 26. But there remained two (of the) by Paul (1 Cor. 12: 28) as established men in the camp. That is, two out of the 164 NUMBERS. [B. C. 1490. name of the one was Eldad, Eldad and Medad do prophesy and the name of the other Me- in the camp. dad: and the spirit rested upon 28 And Joshua the son of them; and they were of them Nun, the servant of Moses, one that were written, but went not of his young men, answered out unto the tabernacle: and and said, My lord Moses, forbid they prophesied in the camp. 9 them. 27 And there ran a young 29 And Moses said unto him, man, and told Moses, and said, Enviest thou for my sake? f Jer. 36. 5, 6. g Luke 9. 49. John 3. 26. seventy elders before designated. This, and mibbehoor, chosen, is from the same however, does not appear in the word- root. —[ My lord Moses,forbid them. ing of the original Hebrew, which has Targ. Jon. "My lord Moses, request simply, "And there remained two mercy from before the Lord, and forbid men." To intimate the true sense our them the spirit of prophecy." Joshua, translators have inserted the words it would seem, spoke from a commend"of the" before "men." The reason able zeal for the honor of Moses, but of their withholding themselves from rashly and precipitately. He no doubt the meeting at the Tabernacle is not thought that these men's prophesying stated, but whatever it were, the cir- or teaching in the camp tended to make cumstance gave occasion for a manifes- those gifts common, and thus disparage tation of the Lord's good pleasure, with Moses in the eyes of the people; or, he which we should not otherwise have may have thought the proceeding was been favored. It is not improbable schismatic, as being calculated to divert that as Saul, when the appointment was the people from the Tabernacle, the about to be made, withdrew and "hid appointed place of meeting, where the himself among the stuff," so the per- rest of the seventy elders were assemsons here mentioned were kept back by bled. The prompting under which he a similar reserve or repugnancy. But acted seems to have been very similar the Lord by his Spirit found them out, to that which moved the disciples in and the divine influence soon showed forbidding one to cast out devils in its effects upon them. Though among Christ's name because he followed not "them that were written," that is, de- with them, Luke 9: 49, 50. Mark 9: 50. signated, nominated, for the purpose, And it would appear from the answer yet refusing to come they were seized both of Moses and of our Lord, that with the spirit of prophecy and gave some degree of jealousy rested in the vent to it in the midst of the camp. heart of Joshua, as well as of the disciV. 28. And Joshua the son of NYun, ples. the servant of Jioses, (one) of his young V. 29. Enviest thou for my sake? men, answered, etc. Heb. mibbehoorauv, Rather, "Art thou jealous, or zealous, of his chosen ones. It is probable he for my sake?" This is the force of the was one of the " able men " whom Mo- original term which is employed to sigses chose at the suggestion of Jethro nify a fervent or highly excited state to preside over certain classified por- of jealous, envious, or indignant feeltions of the people, Ex. 18: 25. The ing. Moses knew the men better, and term there employed is yibhar, chose, was aware of the true source of their B. C. 1490.] CHAPTER XI. 165 Would h God that all the LORD'S the camp, he and the elders of people were prophets, and that Israel. the LORD would put his spirit 31 And there went forth a wind upon them! from the LORD, and brought 30 And Moses gat him into quails from the sea, and let them h I Cor. 14. 5. i Ex. 16. 13. Ps. 78. *26-29. 105. 40. inspiration; consequently he designed camp, there to enter immediately upon to administer a gentle rebuke to Joshua the administration to which they had for giving way to too earnest a spirit been called. The original word is the of zealous or jealous regard forhis hon- same with that which is applied, ch. or. He intimates, therefore, that the 12:14, 15, to Miriam, and rendered in number, be it ever so great, of those the one case " received in," and in the who were possessed of such extraordi- other " brought in." nary endowments was so far from being a source of uneasiness to him that he The Quails brought. rejoiced in it, and heartily wished there V. 31. And there went forth a wvind were more of them. We derive from from the Lord. Heb. ve-ruah nasa, the words of Moses the practical inti- and a wind broke sup; that is, was let mation that we are not secretly to grieve forth with violence, as seems to be imat the gifts, graces, or usefulness of plied by the use of a term which is orothers; that we are not to be unduly dinarily applied to the striking of tents excited at the weaknesses or infirmities preparatory to departure, which was of others; and that we are not to be usually executed no doubt with very forward to condemn and silence those considerable dispatch. The word for that differ from us, as if they did not " wind" is the same with that employfollow the Lord because they do not fol- ed above to signify " spirit," and there low him with us. "Shall we reject may have been an allusion intended to those whom Christ hath owned, or re- the contrast between the spiritual instrain any from doing good because fluence imparted to the elders on this they are not in every thing of our occasion, and that violent inflation from mind? "-Henry. — T That the Lord the Lord which brought on the quails, would put his spirit upon them. That and thus spent itself eventually upon is, the gifts of his spirit. Chald. "His the people. The same word occurs in spirit of prophecy." Paul, in like man- relation to the same event, Ps. 78: 26ner, wished that all the church could 28, "He caused an east wind to blow "prophesy," saying, "Follow after (Heb. yissa) in the heaven: and by his charity, and desire spiritual gifts, but power he brought in the south wind. He rather that ye may prophesy," 1 Cor. rained flesh also upon them as dust, and 14:1. feathered fowls like as the sand of the V. 30. And Moses gat himself into sea: and he let it fall in the midst of their the camp. Heb. "Was gathered;" im- camp, round about their habitations." plying that he and the elders, now The Lord, even in working miracles, brought under a special influence from does not always dispense with the use of above, were moved as in a kind of pas- means. He could easily have commandsive way, to convey themselves from ed the appearance of the quails without the Tabernacle into the midst of the the agency of the wind, but it seemed 166 NUMBERS. [B. C. 1490. fall by the camp, as it were a day's journey on this side, and good to his wisdom to make one physi- month."-Pict. Bible. Ludolph, in his cal power subordinate to another.- History of Ethiopia, who is followed by ~ And brought quails from the sea. Saurin, Bp. Patrick, and others, endeavThat is, from across the sea, or from ors to make out that the original term the direction of the sea, not out of the denotes locusts instead of quails, but waters. They came from the African the current of authority goes decidedly side of the Red Sea. Heb. seldv, a term in favor of the latter rendering. The which Bochart traces to shdiAh, which following considerations serve to consignifies to live peacfully, or to abound, firm it. (1.) The term seldv nowhere because in warm countries no bird is else in the sacred volume signifies the more abundant. It is more probable, locust, nor does the root from which it however, that the Hebrew name refers comes favor this interpretation, for no to the foolish and ruinous security in creature is more restless than the locust. which the quail is known to indulge. Besides, the creature which in one pasWhen she lights upon a field abound- sage is called seldv is called oph, bird, ing in grain, she resigns herself to the in another; but the latter term properly power of appetite without fear or suspi- denotes the fowls of heaven and not cion. Absorbed entirely in the enjoy- winged insects. Ps. 78: 27, " He rained ment of the moment, she betrays her- flesh also upon them as dust, andfeathxself with her incessant singing, and is ered fowls (Heb. oph canaph, fowl of easily enticed into the snare of the fowl- wing) like as the sand of the sea." er. The Israelites, in feeding upon (2.) It does not appear that insects are them, showed a similar recklessness, ever called in Scripture oph canaph. and as Ephraim is compared by the Canaph properly signifies a wing, which prophet, Hos. 7: 11, to " a silly dove may be contracted or expanded, for the without heart," i. e. without under- purpose of covering and protecting the standing, so may they be compared to body; which does not seem to accord "a silly quail without heart." "These with the wings of insect tribes. (3.) On birds," says Kitto, " as well as the way the hypothesis of Ludolph, it may be of taking and preparing them, must | considered as an inexplicable circumhave been well known to the Israelites stance that Moses, in a country swarmwhile in Egypt. At the proper season ing with locusts, did not seem to think these migratory birds resorted to Egypt of them, when he asked with surprise: in such vast flocks, that even the dense " The people among whom I am, are six population of Egypt was unable to con- hundred thousand footmen; and thou sume them while fresh, but they salted hast said, I will give them flesh, that and dried great quantities for future they may eat a whole month. Shall the use. It is still the same in those coun- flocks and the herds be slain for them tries; and modern travellers, on wit- to suffice them? or shall all the fish of nessing the incredible numbers of these the sea be gathered together for them birds, have expressed their conviction to suffice them?" Moses knew that that, as the text describes, such a suit- the innumerable swarms of locusts able wind as the Almighty sent, could which devour the land of Egypt and only have been necessary to furnish the surrounding countries, were the even the great Hebrew host with a sport of every wind, and that a steady sufficient supply of quails to last for a gale could waft as many into the desert, B. C. 1490.] CHAPTER XI. 167 as it were a day's journey on camp, and as it were two cubits the other side, round about the high upon the face of the earth. as would suffice all the thousands of Is- of eight miles more than sufficient for rael. Why then did he not mention the a journey of one day. It is equally locusts, and present his supplication for doubtful, whether the distance mena favorable breeze? This circumstance tioned by Moses, must be measured cannot be accounted for, but on the from the centre or from the extremities supposition that locusts were not the of the encampment; it is certain, howobject of their desire, nor in the con- ever, that he intends to state the counttemplation of Jehovah. We rest, there- less numbers of these birds which fell fore, in the conclusion, that quails and around the tents of Israel.- ~ And not locusts are intended by the sacred as it were two cubits (high) upon the writer.-~ Let (them) fall by the face of the earth. The first impression camp. Heb. yittash, be spread abroad, produced by these words would undiffused. The word occurs 1 Sam. 30: 16, doubtedly be, that the quails fell in " And when he had brought him down, such abundance that they were actually behold they (the company) were spread heaped up on the surface of the earth abroad (Heb. netushim) upon all the to the height of two cubits. But the earth, eating, and drinking, and dane- Hebrew admits of another rendering, ing," etc. — A4 day's journey. Heb. which we, with Mr. Kitto, are inclined " The way of day." And so in the to adopt, especially as it has the sanenext clause. The phrase is somewhat tion of Jarchi, a Jewish commentator: ambiguous, as we are not informed -" They flew so high as against a whether the day's journey means the man's heart, that he was not fatigued space over which an individual could in getting them, either by reaching travel in one day, in which case it would high or stooping low." So also the be much greater-or the whole army Vulg. "And they flew in the air two could traverse, which would be much cubits high above the ground." But less. If the journey of an individual is more to the purpose is the following intended, it might be about thirty miles; note from the " Pictorial Bible." "As but if the sacred historian refers to the we understand, it would seem that the whole army, a third part of this space birds were so exhausted, or rather they is as much as they could march in one were so strictly kept by the Divine day in the sandy desert, under a verti- power within the limit of a day's jourcal sun. In the opinion of Bochart, ney from the camp, that even when this immense cloud of quails covered a roused or attempting flight, they could space of at least forty miles' diameter; not rise more than three feet from the for a day's journey is at least twenty ground, and were thus easily caught by miles. Ludolph thinks, it ought to be nets or by the hand..... In support reduced to sixteen miles; and others, of the view we have been led to take, to half that number, because, Moses re- we may add, that if the birds had lain fers to the march of Israel through the two cubits deep upon the ground, the desert, encumbered with their women far greater part of them must have been and children, their flocks and herds, and dead before they could have been colthe baggage of the whole nation; which lected, and would therefore have been must have greatly retarded their move- unfit for food, since the Israelites could ments, and rendered the short distance eat nothing that had died of suffoca 168 NUMBERS. [B. C. 1490. 32 And the people stood up all ered the quails: he that gathered that day, and all that night, and least gathered ten k homers: and all the next day, and they gath- k Ex. 16. 36. tion, or the blood of which had not been word people, in this restricted sense; poured out." for he states, that the wrath of the Lord V. 32. And the people stood u2p all was kindled against the people that that day, etc. Rather, "rose up" (Heb. gathered the quails. Dissatisfied, thereydakom); that is, they engaged earnestly fore, with this solution, Bochart proin the work, and were intent upon gath- poses another with which he is better ering the fowls for thirty-six hours. This pleased: The ten homers are not ten is not unfrequently the import of the ori- cors, but ten heacps; for in this sense, ginal term.-T He that gathered least the word is sometimes used. Thus, in gathered ten homers. Or, "ten heaps," the prophecy of Habakkuk, ch. 3: 15, as the original word homer is properly homer signifies a heap of many waters; distinguished from omer, a much small- and in the book of Exodus, ch. 8: 14, a er measure, and from hamor, an ass, or heap of frogs. Onkelos and other inthe load that was commonly laid upon terpreters accordingly render it in this that animal. But some writers make passage, ten heaps. If this be admitit equal to the cor, which is more than ted, Moses has not determined the quandouble the weight, and is the common tity of these birds which every one gathload of a camel. But it was not neces- ered; but only says, that every one at sary that every one should gather ten least gathered ten heaps, that is, by a camel loads of quails; for God had familiar phrase among the Hebrews, a promised his people flesh for a month, very great number; for ten is often and would have fulfilled his promise used in Scripture for many. This ver — had he bestowed on every individual sion ought, perhaps, to be preferred, the third part of a cor, or camel's bur- both on account of what has been alden. The truth of this assertion will ready stated, and because the cor is a appear, when it is considered, that measure of corn, not of flesh. The every Israelite received for his daily view now given is of some value; for subsistence, an omer of manna, which if every Israelite gathered ten cors of is the tenth part of an ephah. But an quails, the number of these birds must ephah is the tenth part of a cor; and have been so great as to exceed all beby consequence, a cor contains an hun- lief. But it has been shown, that indred omers. If then, an omer is suffi- stead of ten cots, an Israelite did not cient for one day, a cor must be sulti- collect and use the third part of one. cient for an hundred days, that is, for It is not meant to limit the power of more than three months. Hence, if God; but surely no violence should be. every Israelite gathered ten cors of offered to human belief, by requiring quails, they collected thirty times more more from it, than God has revealed than God had promised. Bochart en- in his word. The quantities collected deavors to remove this difficulty, by must have been at any rate immense, observing, that Moses, in this verse, and give new force to the language of speaks only of the heads of families, the Psalmist, Ps. 78:27, "He rained leaving out of his enumeration, the flesh upon them as dust, and feathered women, children, and slaves. But it fowls like as the sand of the sea." In is evident, that Moses did not use the indulging themselves in feasting upon B.C. 1490.] CHAPTER Xl. 169 they-spread them all abroad for 34 And he called the name of themselvesround about the camp. that place Kibroth-hattaavah; 33 And while the flesh was because there they buried the yet between their teeth, ere it people that lusted. was chewed, the wrath of the 35 And the people journeyed LORD was kindled against the -"from Kibroth-hattaavah unto people, and the LORD smote the Hazeroth; and abode at Hazepeople with a very great plague. roth. I Ps. 78. 30, 31. in c. 33. 17. this new luxury it is evident that their all ye drinkers of wine, because of the appetites scarce knew bounds. The new wine; for it is cut ojf (Heb. nikconsequence was what might be antici- rath) from your mouth," that is, taken pated; they ate to surfeiting, and the away, made to cease. So also the Vulg. surfeiting was fatal. ~I And they "As yet the flesh was between their spread (them) all abroad round about teeth, neither had that kind of meat the camp. Heb. "Spread for them- failed." Yet the present rendering is selves a spreading." Evidently imply- admissible, though not we think quite ing that they were thus spread in order so probable, as the term nowhere else to be dried in the sun for preservation. occurs in the sense of chewing. The " This is the first indication in Scrip- Psalmist thus alludes to this portion of ture of animal food being prepared so the sacred history: —" So they did eat, as to be preserved for future occasions. and were well filled: for he gave them Our earliest information concerning the their own desire; they were not estranEgyptians describes them as salting and ged from their lusts. But while the meat drying, for future use, great quantities was yet in their mouths, the wrath of of fish and fowl. A nomade people, as God came upon them, and slew the fatthe Hebrews were when they went test of them, and smote down the chosen down to Egypt, never think of any such men of Israel; " where it is observable, process, even at the present day. It is that the original word for " chosen" therefore natural to conclude that they (bahurim) is the same with that renlearnt this simple and useful art from! dered "young men," v. 19.- The the Egyptians. We are disposed to Lord smote the people with a very great conclude with Calmet (in his note on plague. Heb. "Smote with a very the place), that the Hebrews salted great smiting." "With a very great their quails before they dried them. slaughter."-Cov., BMat. The term We have here, then, the earliest indi- "plague" in our translation is of very cation of processes, the benefits result- indefinite import, equivalent to stroke ing from which have become so diffused or judgment. It was doubtless some and familiar, that it costs an effort of kind of bodily disease or pestilence, the recollection to recognize them as bene- legitimate effect of their surfeit. As fits."-Pict. Bible. Attersoll remarks, "their sweet meat V. 33. Ere it was chewed. Heb. terem, had sour sauce." yikkdrE'th, ere it was cut off; which V. 34. And he called the name of Pool and others understand of the sup- that place Kibroth-hattaavah. That is, ply of quails-before it ceased at the end "graves of lust." Vulg. " Sepulchres of the month. Thus Joel 1: 5, "Howl, of concupiscence." There is a distinct 8 170 NUMBERS. [B. C. 1490. CHAPTER XII. the Ethiopian woman whom he had married: for he a had marND Miriam and Aaron spake ried an Ethiopian woman. against Moses because of a Ex. 2. 21. allusion to the term in Ps. 78: 29, 30, opian woman was the ostensible occa"So they did eat, and were well filled; sion, yet from the next verse, it would for he gave them their own desire (Heb. seem that they mainly found fault with taavi.thdim); they were not estranged Moses' undue assumptions as the Lord's from their lust (Heb. mittaavdthdm)." messenger. The suggestion is not very The words " he called" may be render- improbable that some resentment was ed impersonally "one called," i. e. the felt on account of Aaron's'not having name of the place was called. That is been consulted in the choice of the sevto say, The name of the place was made enty elders, and also from the fact that a memorial of the sin and the punish- Moses was wont to advise with his ment by which it was distinguished. wife's relations, Jethro and Hobab, on important emergencies; for which reason Miriam had now stirred up a quarrel, wherein not daring to assail him in CHAPTER XII. person, they make his marriage with one of a foreign race the pretence for their rebellious conduct. "The unkindagainst Moses, end its Consequences. ness of our friends is sometimes a greatV. 1. And Miriam and Aaron spake er trial of our meekness than the malice against Moses. Heb. "And Miriam of our enemies."-lIenr~y.- - ~ Because spake and Aaron." The form of the of the EFthiopian woman whom he had expression implies that Miriam took married. Heb. "Because of the womthe lead in the disaffection, which is an the Cushite." And thus it is renconfirmed by the fact, that she and not dered by most of the oriental versions, Aaron was smitten with the plague of while the Sept., Vulg. and Gr. Vers. leprosy, v. 10. Here also, as in the adopt the term Ethiopian. "Cushite" case of our first parents, the woman comes from Cush, the son of Ham. The was the first in the transgression. The name is applied in Scripture not only sin recorded in the previous chapter to a portion of Africa, but to a part of was a sin of the bodily appetites break- Arabia also, which is explained by the ing out among the lower orders of the descendants of Cush having left their people; the sin here mentioned was a name in certain regions where they sosin of ambition and vainglory originat- journed some time prior to their final ing with the chief personages of the passage into Afiica. It is a difficult host, for these three held the pre-emi- point to determine whether by this nence among the people. Mic. 6: 4, Cushite woman is to be understood Zip" For I brought thee up out of the land porah, or another whom he had marof Egypt, and redeemed thee out of the ried subsequent to Zipporah's death. house of servants; and I sent before If it were Zipporah, how can we supthee Moses, Aaron, and Miriam." It is pose that after Moses had been married of course impossible to determine pre- to her for forty years, the union should cisely the grounds of this disaffection, have been brought up as the ostensible for although his marriage with an Ethi- ground of the present quarrel? We are B. C. 1490.] CHAPTER XII. 171 2 And they said, Hath the "also by us? And the LORD LORD indeed spoken only by heard it. Moses? hath he not spoken b Ex. 15.-20. Mic. 6. 4. cc.ll.1. Ps. 94. 7-9. Moses? hath he not spoken ~Is. 37. 4. Ezek. 35. 12, 13. on.the whole inclined to the opinion to be, not Zipporah, but another whom that it was another woman of Cushite he subsequently married. Indeed, it is origin who is here alluded to, and that not easy to satisfy one's self on what the whole transaction was ordered or ground Zipporah should have been overruled with reference to a typical termed an Ethiopian or Cushite unless bearing, which is distinctly recognized it were certain that the specific territory in the commentaries of several of the of Midiati, where she was born, was early Christian fathers, viz. that Moses also called after Cush, of which we should stand as a type of Christ, Aaron doubt if there is sufficient evidence to of the Jewish priesthood, Miriam -of establish the fact.- For he had marthe Jewish synagogue or body of the ried an Ethiopian woman. Heb. "Had people, and the Ethiopian or Cushite taken," i. e. to wife, or had married. woman of the Gentile church espoused This is often the distinctive sense of the by faith to the Lord. This view is en- original, as 1 Chron. 2: 19, 21. 2 Chron. tirely consistent with the general typi- 11: 20. Neh. 6: 18. 10: 30. Perhaps cal tenor of the Old Testament, wherein the case of Moses in this instance may so many gospel mysteries are shadowed be, in some respects, paralleled by that forth. The Jews, as is well known, re- oi Hosea, ch. 1: 2, 3. sented the adoption of the church of V. 2. Hath the Lord indeed spoken the Gentiles, the mystical Ethiopian or only by Moses? The original is still black bride of the Lord, of whom, how- more emphatic. " Hath the Lord inever, it is said in the Song of Solomon, deed spoken only by Moses alone? " It ch. 1: 5, " I am black, but comely, 0 is observable, also, that the Heb. phrase ye daughters of Jerusalem," so that we for " by Moses" (be-1loshe7h) may be renare not required to understand by black dered " in Moses," implying an inward an unsightly or repulsive hue, as if revelation by the Spirit. It is, howevMoses had married a negress, but sim- er, variously rendered by the versions, ply one of that complexion which was "through Moses," "to Moses," and common among the natives of the Ara- " with Moses." Rosenmuller supposes bian peninsula, and which is probably the sense to be, that inasmuch as they to be witnessed in the swarthy counte- also enjoyed the privilege of divine revnances of thetribes that rove over that elations they could perceive that he had region at the prevent day. It is re- entered into this marriage against the markable that the Chald. translates will of the Lord, and solely by the imthe passage, " Because of the beautiful pulse of his own mind, and consequently woman whom he had married; for he that they did right to condemn it.had married a beautiful woman." The ~ Ilath he not spoken also by us Or, commentators are all at a loss to ac- iteb. "in us," as David says, "The count for this version, and we share Spirit of the Lord spake by me ( bi, bi, ourselves in their perplexity, unless it in me), and his word was in my tongue." may be in some way based upon mysti- The drift is, are we not prophets as well cal grounds. We may remark, in this as he? For this character is predicated connection, that Josephus, Philo, and both of Aaron and Miriam, Ex. 4: 15, 16. others, take the woman here spoken of 15 20. Mic. 6:4. They would intimate 1'2 NUMBERS. [B. 0. 1490. 3 (Now the man Moses was which were upon the face of the very meek above all the men earth.) that Moses had mixed and debased the lion towards him. In this case the holy seed, which they had not done. drift of Moses is not to laud himself, As if they should say, Why should he but simply to advert to the grievous take all power to himself and appoint trials of his situation. It is known to elders as he pleases, without consulting the Hebrew scholar that that language us? Is he alone acquainted with the exhibits the two forms 1:P dnav, and mind of God? Are we not also equal p= dnti, of which the former is usually sharers in that honor? But surely if rendered meek, humble, poor, while the they were endowed as they claim with latter is rendered poor, afflicted, hunma prophetical spirit equal to that of Mo- ble, lowly, needy. It is evident, thereses, how could they fail to be aware fore, that there is an intimate relation that the whole matter had been ordered between the two words and that one is by the immediate direction of the Lord easily interchangeable with the other. himself, and that Moses was merely a Accordingly we may admit on safe servant for carrying out his mandates. grounds that the idea of affliction is inTheir murmuring, therefore, was evi- volved in that of meekness, which the dently not so much against Moses as usage of the original sufficiently conagainst the Lord.- - And the Lord firms. Thus the Heb. ari, Zech. 9: 9, heard it. That is, took notice of their "Behold, thy King cometh unto thee: words and of their deportment towards he is just, and having salvation; lowly, Moses. It is not absolutely necessary and riding upon an ass," is rendered to suppose that this language was ut- by 7rpaus, meek, Mat. 21: 5, showing tered orally, although the presumption that dni and cndv are interchanged by is that it was; but from ch. 11: 1, we the sacred writers. Luther renders by learn that the Lord is said to hear what "geplagter," plagued, vexed, harassed, merely passes in the thoughts without annoyed. It is supposed that by this being expressed in words. It is a rich interpretation the credit of Moses is source of comfort to a good man that saved on the score of modesty; -for how, the reproaches of his enemies come to it is asked, could a good and wise man, the ears of the Most High before they like Moses, pass such an encomium upon do to his own, even before they are himself? "Let another praise thee, uttered. and not thine own mouth; a stranger, V. 3. Now the man Mioses was very and not thine own lips." So abhorrent, meek, etc. Heb. andv, Gr. 7rpavs, Lat. indeed, is this language conceived to be mitissimus, all implying the quality of to all just ideas of the character of Momeekness, gentleness, patient endurance, ses, that many judicious expositors etc. It comes from a root signifying to have supposed that the passage was not a ict, to humble, to depress, to oppress, written by Moses, but inserted by some and Adam Clarke and some others are other hand in after times; a suggestion inclined to take the word in this con- apparently favored by the fact that the nection as equivalent to depressed or clause is parenthetical, and the sense afflicted, that is, by reason of the op- of the context complete without it, as pressive burden laid upon him in the also that the peculiar expression "the care and government of the people, and man Moses" nowhere else occurs. It because of their ingratitude and rebel- may be remarked, however, that the B.-C. 1490.] CHAPTER XrI. 173 4 And d the LORD spake sud- out ye three unto the tabernacle denly unto Moses, and unto of the congregation. And they Aaron, and unto Miriam, Come three came out. d Ps. 76. 9. encomium, as it stands, seems to be ex- regarded rather as the testim6ny of the torted from Moses as a necessary vindi- Holy Spirit respecting Moses, than as cation of himself from unjust reproach Moses' testimony respecting himself. rather than volunteered from a princi- And may not the omniscient Spirit tespie of vainglory or overweening self- tify in this case? Who will presume to conceit. In a somewhat similar vein deny the truth of the statement? To Paul occasionally speaks of himself in all which we may add, that, taken in view of injurious aspersions cast upon the connection in which they stand, the him (2 Cor. 11: 10, 23. 12: 11, 12). It words may be considered as offering a is urged by objectors, that even admit- reason why Moses took no notice of the ting the words to have proceeded from charges brought against him, committhe pen of Moses, they are hardly sus- ting himself to the protection of the tained by what we elsewhere learn of Lord, who heard the aspersions cast his character, which in several instan- upon his servant, and who took his ces discovered traits quite the reverse vindication into his own hands. Acof meekness, evincing in fact a peculiar cordant with this is the rendering of the irascibility. But we think it will be Vulg., "And when the Lord heard this found in these cases that whatever ex- (for Moses was a man exceeding meek citement he manifested was merely the above all men that dwelt upon the working of a commendable zeal for the earth), immediately he spoke to him, Lord of hosts, which is perfectly con- and to Aaron and Mary," etc. This sistent with the most genuine meek- implies that Moses was a man of so ness. Every man ought to be stirred much meekness and resignation, that up to a holy indignation when God is he forbore to act in the matter, and offended and dishonored. We may say, calmly relinquished every thing to the too, that the penmen of holy writ are divine direction. not to be held amenable to precisely the V. 4. And the Lord spake suddenly, same rules as are prescribed to other etc. Thus showing the severity of his writers, for they were guided by a di- displeasure, which brooked no delay, vine influence in which their personali- and precluding every intimation that ty was in a great measure sunk; and Moses had first complained to God and as they were oftentimes moved to pro- sought revenge. Thus the Lord shows claim their own faults and infirmities, himself to be a " swift witness " against we see nothing indecorous in their evil-doers. Comp. Ps. 50:19-21. "The sometimes using the language of self- more silent we are in our own cause, commendation, when it is clear, from the more is God engaged to plead it."the whole tenor of their writings, that Henry. —~ Come out ye three, etc. they were not prompted by self-com- The order was doubtless given by some placency, that they were superior to the direct communication to the parties. praises or reproaches of men, and were They were all three summoned as in a in fact mere organs through whom an- judicial manner to appear before the other power than their own acted. The Lord, and from the style of the sumpassage before us, therefore, may be mons it might have seemed that they 174 NUMBERS. [B.C. 1490. 5 And the LORD came down words: If there be a prophet ein the pillar of the cloud, and among you, I the LORD will stood in the door of the taber- make myself known unto him in nacle, and called Aaron and a vision s, and will speak unto Miriam: and they both came him in a g dream. forth. 7 My servant Moses is not 6 And he said, Hear now my jGen..: 15. 1. 46. 2. Job 33. 15. Ezek. 1. 1. Luke. 11, 22. Acts 10. 11, 17. g Gen. 31. 11. 1 K. 3. 5. e c. 11. 25. Job 33. 15. were all equally guilty, but the sequel mate any doubt of the fact of there besoon made it apparent that the innocent ing prophets among them, but the Lord will be separated from offenders when- would have it understood that he did ever the Lord rises to judgment. not communicate his mind to all alike, V. 5. And the Lord came down in but with such a diversity as to constithe pillar of the cloud. Chald. "And tute a remarkable distinction between the Lord revealed himself." The pil- Moses and others. On the import of lar of cloud which usually rested over the term "prophet," see Note on Gen. the Tabernacle, and more especially 20:7. — (I) the Lord will make myover the Most Holy Place, here removed self known unto him in a vision, (and) itself, and together with the indwelling will speak unto him in a dream. The Shekinah descended and took its sta- phraseology in the original is peculiar tion at the door of the Tabernacle. from the absence of the personal proAnd they both came forth. But from noun "I," although it is clear from the whence? From their own tents, or grammatical forms that our present from the Tabernacle? Not the latter, reading is correct. "In a vision." for they were ordered, v. 4, to come Chald. "In visions." The original ma" unto " the Tabernacle, but not " into" rdh is a derivative from the root radh, it. But if it be understood of Moses' to see, and is for the most part rendered or any other tent, it is stated already, sight or appearance. It does not, like v. 4, that "they three came out." Our " dream," necessarily imply a state of inference therefore is that the coming sleep, but rather a state of trance or forth of Aaron and Miriam, in the pres- ecstasy which might come upon a man ent case, was merely an advancing or while fully awake, and in which, by coming forward from whatever place means of a peculiar opening of the spirthey may have been occupying at the itual senses, he was made to see various moment, perhaps from the midst of a objects or scenes that stood forth obsurrounding crowd. jectively to his view, and which were V. 6. If there be a prophet among you. replete with an inner significancy. ImHeb. im yihyeh nebiakem, if there shall ages and forms were exhibited to the be aprophet-of-you, having the pronoun percipient power of the mind, but unsuffixed instead of separate. Chald. "If accompanied by any voice. Dreams, there shall be prophets to you." Gr. on the other hand, occurred in sleep, "If there shall be a prophet of you to and by divine operation were made a the Lord." That is, if a prophet, or a medium of communications from heavclass of prophets, shall be a distinguish- en. — Will speak unto him in a ing appendage of you, the people, as a dream. Or, Heb. edabber bo, will speak body, then I will make known myself, in him. etc. The language does-not truly inti- V. 7. Mlfy servant Moses nis ot so. B. C. 1490.] CHAPTER XII. 175 so, who is faithful' in all mine mouth k to mouth, even apparhouse i. ently, and not in dark speech8 With him will I speak es; and the similitude of the h Heb. 3. 2, 5. i I Tim. 3. 15. 1 Pet. 2. 4, 5. k Ex. 33. 11. Deut. 34. 10. That is, the same conditions do not hold ses verily was faithful in all his house, in regard to Moses. My mind and will as a servant, for a testimony of those are not made known to him by either things which were to be spoken after; of the two methods above mentioned. but Christ as a son over his own house; He is, therefore, if any thing, more than whose house are we, if we hold fast the a prophet, having the prerogative of a confidence and the rejoicing of the hope much higher kind of intercourse with firm unto the end." heaven than is accorded to any other V. 8. With him wvill I speak mouth person.-~ Who is faithful in all to mouth. That is, openly, plainly, famine house. That is, in all my church, miliarly, and without the intervention for that such is the import of the ex- of any medium. He shall have free and pression is clear from 1 Tim. 3: 15, frequent access to me; I will speak to "That thou mayest know how thou him as one friend speaketh to another; oughtest to behave thyself in the house and he shall be permitted to consult me of God, wkich is the church of the liv- on all needful occasions without reserve inzg God." Chald. "In (or among) all or perturbation. All which will be my people." Targ. Jon. "In all the evident tokens of a privilege in which house of Israel my people." The ori- my faithful servant is to have no comginal for "faithful" is nimdwn, from petitor. See this language explained dman, denotingfirmnes, stability, reli- in the Note on Ex. 33: 11.-~ Even ability. It occurs 1 Sam. 3: 20, "And ppaarently. Heb. u-mareh, and (acall Israel, from Dan even to Beer-sheba, cording to) appearance, the same word knew that Samuel was established (Heb. as occurs v. 6, and implying that visnscumdn) to be a prophet of the Lord." ionary representations, such as the patHence in the present form fidelity or tern of the Tabernacle, would be one of trustsvorthiness. Moses was more espe- the features of revelation granted him. cially reputed faithful from the fact of 1 Anzd not in dark speeches. Heb. his doing nothing of himself, or of his e-lo behidoth, acd not by enigmas. Ainsown motion, but only as required of the worth remarks that the term in the oriLord. To this passage the language of ginal implies sharpness, and intimates the apostle, Heb. 3:1-6, has a direct the necessity of sharpness of wit both reference:-" Wherefore, holy breth- in propounding and expounding such ren, partakers of the heavenly calling, enigmatical or parabolical sayings as consider the Apostle and High Priest are intended by it, i. e. something conof our profession, Christ Jesus; who veyed in figurative language designed was faithful to him that appointed him, to exercise the ingenuity of the hearer as also Moses was faithful in all his or reader. Its usage may be seen in house. For this man was counted wor- the following examples; Judg. 14:12, thy of more glory than Moses, inasmuch 13, etc. " And Samson said unto them, as he who hath builded the house hath I will now put forth a riddle unto you, more honor than the house. For every etc. And they said unto him, Put forth house is builded by some man; but he thy riddle, that we may hear it." Ezek. that built all things is God. And Mo- 17: 2, 3, "Son of man, put forth a rid 176 NUMBERS. [B. o. 1490. LORD shall he behold: where- to speak against my servant fore then were ye not afraid Moses? 2 Pet. 2. 10. dile, and speak a parable unto the house i the following: Ex. 33: 20, "For there of Israel; and say, Thus saith the Lord shall no man see me, and live." John 1: God, A great eagle with great wings, 18, " No man hath seen God at any time; long-winged, full of feathers, which had the only begotten who is in the bosom divers colors, came unto Lebanon," etc. of the Father, he hath declared him." Aben Ezra, in explaining the difference i John 5: 37, " Ye have neither heard his between mareh, appearance, and hiddh, voice at any time, nor seen his shape." riddle or parable, says that the model Col. 1: 15, "Who is the image of the of the Tabernacle shown to Moses on invisible God." 1 Tim. 6:16, "Whom the mount was a specimen of the for- no man hath seen, or can see." In all mer, and the parable of the great eagle these passages we suppose the seeing with great wings of the latter. All dark denied is seeing the Lord as he is in his and hidden doctrine is called also by the essence, to which no created being is same original term, as Ps. 49: 4, "I competent. "Similitude," therefore, as will incline mine ear to a parable; I the opposite of this must imply somewill open my dark saying upon the thing which could be seen, though not harp." This passage when quoted perhaps with the natural eye. Sol. Mat. 13: 35, for dark sayings has kek- Jarchi remarks of the term in its presr.ummena, hidden things; and Paul ent connection, that it denotes "the thus incidentally throws light upon it, sight of God's back parts," mentioned 1 Cor. 13: 12, "And now we see through Ex. 33: 20-23, to our Note on which a glass darkly (Gr. en ainigmati, in a we would especially refer the reader, as riddle), but then face to face." This is the subject is treated at length. Probvirtually the same distinction as that ably we approach the nearest to the announced here between the vision of true idea of the language when we supMoses and that of other prophets.- pose that the "similitude of the Lord" ~ And the similitude of the Lord shall here spoken of does in fact point to he behold. Heb. temunath, likeness, Christ, as the "image of the invisible image. Gr. "And he hath seen the God," as the "express image of his glory of the Lord." The precise idea person," and who was pleased thus by intended to be conveyed in these words anticipation to reveal himself in some is not obvious. Comparing the passage shaded but intelligible manner to the with Deut. 4: 12, 15, it is evident that spiritual perception of Moses. If it be Moses was to be empowered to see said that similar precursive manifestasomething of the Divine manifestation tions were made to other prophets bewhich the people were not, for it is sides Moses, our reply is, that our Lord said, " The Lord spake unto you out of in those cases manifested himself in the the midst of the fire; ye heard the voice person of an angel, and they knew not of the words, but saw no similiteude; that it was any more than an angel, only ye heard a voice." A similitude, whereas Moses was enabled to recoghowever, of some kind Moses was priv- nize the Lord himself in the angel.ileged to behold, although the privilege ~ Wherefore then were ye not afraid to is to be understood in a sense which speak against zmy servant Moses? Heb. shall not conflict with declarations like " To speak against my servant, against B. C. 1490.] CHAPTER XII. 177 9 And the anger of the LORD from off the tabernacle; and, was kindled against them; and behold, Miriam became lephe departed. rous m, white as snow: and 10 And the cloud departed m Deut. 24. 9. 2 K. 5. 27. 2 Chr. 26. 19-21 Moses; " a more emphatical form of ~ And behold Miriam (became) leprous, expression. A similar phraseology oc- (white) as snow." The rendering would curs elsewhere. Gen. 21: 10, "The son perhaps be more emphatic by omitting of this bond-woman shall not be heir the italics,-" The cloud departed, and, with my son, (even) with Isaac." 2 Sam. behold, Miriam leprous as snow!" 7: 23, " What nation in the earth is like This was the worst and most incurable thy people, (even) like Israel?" Sol. kind of leprosy, as we learn from Ex. Jarchi thus comments on the words:- 4: 6. 2 Kings 5: 27, and those who were "He saith not,' Against my servant afflicted with it were excluded the camp Moses;' but'against my servant, as unclean, Lev. 13:2, on which see against Moses;' against my servant, Note. Chazkuni, a Jewish writer, says though he were not Moses; against Mo- that the leprous condition of Miriam ses, for though he were not my servant, was the immediate occasion of the with(yet) it were meet ye should fear before drawal of the cloud:-" It is not the him; how much more seeing he is my way of the earth that holiness should servant." stay in an unclean place." The judgV. 9. And he departed. That is, with- ment in this case fell upon Miriam as drew the standing token of his gracious she was doubtless first in the transgresand glorious presence by removing the sion; and it is clear from Deut. 24: 9, cloudy pillar from its station at the where the law of Lev. 13, concerning door of the tabernacle. This was done leprosy is rehearsed, that it was calcuin a hasty manner, without waiting to lated and designed to make a deep imhear any answer that they might be pression on the minds of the parties disposed to make. It is well known and the people:-" Remember what the what a significant mark of our displeas- Lord thy God did unto Miriam by the ure it is when, having rebuked a party way, after that ye were come forth out for some aggravated offence, we turn of Egypt." Aaron's exemption, notwithabruptly away, giving no opportunity standing his sin, was probably owing to for a reply. "The removal of God's his repentance, as intimated in the enpresence from us is the sorest and sad- suing verse. "Miriam was stricken, dest token of his displeasure against us. Aaron escaped, both sinned; his priestWoe unto us if he depart; and he never hood could not rescue him, the greatdeparts, till we by our sin and folly ness of his dignity did but add to the drive him from us."-Henry. heinousness of his sin; his repentance V. 10. And the cloud departed from freed him. I wonder not to see Aaron o. the tabernacle. Targ. Jon. "The free, while I see him penitent; this cloud of the glory of the divine presence very confession saved him before from of the Lord." That is, it not merely re- bleeding for idolatry, which now preceded from its temporary station at the serves him from leprosy for his envious door of the Tabernacle, but it reared repining. The universal antidote for itself aloft to even a greater height all the judgments of God is our humthan usual above the sacred edifice.- ble repentance."-Bp. Hall.-IT And 8* 178 NUMBERS. [B. C. 1490. Aaron looked upon Miriam, ly", and wherein we have sinand, behold, she was leprous. ned. 11 And Aaron said unto Mo- 12 Let her not be as one ses, Alas, my lord, I beseech dead, of whom the flesh is half thee, lay not the sin upon us, consumed when he cometh out wherein we have done foolish- of his mother's womb. n'2 Sam.'24. 10. I'rov. 30. 32. Aaron looked upon Miriam, etc. Heb. that brother whom they both emulated, va-yiphen, and turned towards. Bp. for pardon from himself and from that Patrick takes the phrase as implying God who was offended in him. Where that Aaron " looked upon " Miriam with now is that equality which was prea view to judge of the nature of the tended? Behold, he that so lately made disease according to the law contained his brother his fellow, now makes him Lev. 13: 2, etc. which makes it the duty his god.' Lay not this sin upon us; of the priest to inspect carefully the in- let her not be as one dead;' as if Modications betokening leprosy. But we ses had imposed this plague, and could find on recurrence to that chapter that remove it. Never any opposed the serthe term for "look" is invariably rdch, vants of God, but one time or other to see, and in no case pdndh, which they have been constrained to confess a occurs here. We conclude, therefore, superiority."-Bp. Iiall. —— [ Wherein that nothing more is intended in the we have done foolishly. Gr. "Because present passage than to intimate, that we have acted ignorantly." Aaron probAaron simply looked upon or turned ably intended to be ingenuous in his his attention to his sister, and saw with confession, but the language employed amazement that she was covered with savors of some degree of extenuation the marks of the most inveterate lep- by imputing it rather to folly and weakrosy. ness than to positive presumption. No V. 11. Alas, my lord, I beseech thee, one can do evil without at the same etc. As much as to say, Have pity up- time doing foolishly, but it is well in on us, miserable wretches. He suppli- our confessions to concentrate our cates Moses as his superior, and hum- thoughts rather upon the evil than upbly begs his pardon, at the same time on the folly of our doings. deprecating the imputation of the sin V. 12. Let her not be as one dead. which he sincerely acknowledges and Heb. keme'th. Such she may be said to bewails. Thus it is that those who have become legally, being excluded exalt themselves shall be abased, that from communion with her people, dethose who vilify the servants of God filing all that came in contact with her, shall often be constrained to seek their as a dead body, and liable to become help. Many who in their health and literally a corpse by the deadly effects pride have despised and reproached of the disease. [ Of whom the flesh a faithful minister of God, have often, ic half consumed when he cometh out of in sickness or affliction, been glad to his mother's womb. This clause gives send for him and avail themselves of some countenance to the rendering of his prayers and intercessions. "His the Gr. "Let it not be as it were like sad deprecation prevailed, both to clear death, as an abortion coming out of his himself and recover Miriam. The bro- mother's womb, when (the disease) dether sues for himself and his sister to vours the half of the flesh." That is, B. C. 1490.] CHAPTER XII. 179 13 And Moses cried unto the Moses, If her father had but LORD, saying, Heal 0 her now, spit in her face, should she not 0 God, I beseech thee. be ashamed seven days? let her 14 And the LORD said unto be shut out P from the camp sevo James 5. 15. p Lev. 13. 46. let her not be as an abortion or still- when she lies under this severe token born child which has lain long dead of my displeasure? If she would in and half wasted away in its mother's that case continue for seven days overwomb. whelmed in shame, how reasonable V. 13. And -Moses cried unto the Lord. that she should be excluded from the Besought the Lord with earnestness camp for the same period, the period and importunity, as being grieved for appointed for the legal cleansing from her affliction, and regarding the Lord such impurities. Comp. Lev. 13: 4, as standing aloof, so as to prompt addi- 5, 21, 26. 14: 8. Num. 6: 9. 19: 11. tional importunity. — i Heal her now, "Miriam had greatly offended God, O God, I beseech thee. The original and, therefore, she was to be as a word for both " now " and " I beseech," daughter, whose father had spit in her is the same-nai, which is properly a face. In Deut. 25: 9, the widow was particle of entreaty rather than of time, to spit in the face of her late husband's though generally rendered now. Targ. brother, if he refused to marry her. Jon. "And Moses prayed and besought And Job (30: 10) in his great misery mercy before the Lord, saying, I be- says of his enemies,'they spare not to seech for mercy of the merciful God; I spit in my face;' and in reference to beseech God that hath power of the our Saviour, they did'spit in his face.' spirits of all flesh, heal her, I beseech The most contemptuous, the most exthee." Moses kindly prayed that Miri- asperating and degrading action, which am might be healed. Though the pun- one man can do to another, is to spit in ishment was inflicted to sustain his his face. A person receiving this inhonor and authority, he had none of sult is at once worked up to the highest the littleness and malevolence of mind pitch of anger, and nothing but the that could rejoice in her affliction. He rank or power of the individual will might indeed have reproached her, in- prevent him from seeking instant resisting that she had only received her venge. Indeed, such is the enormity desert; but on the contrary he pities attached to this offence, that it is seland prays for her, thus exemplifying dom had recourse to, except in extreme the Christian precept, " Love your ene- cases. A master, whose slave has deepmies; bless them that curse you, and ly offended him, will not beat him, (for pray for them that despitefully use you that would defile him,) but he spits in and persecute you." o his face. When his anger is at the V. 14. If her father had but spit in greatest height, he will not even condeher face, etc. That is, if she had, by scend to do that, but orders a fellowsome undutiful conduct, provoked her servant, or some one near, to spit in father to be angry with her and to spit his face. Is a person too respectable in her face as a token of his anger, she for this indignity; then the offended would certainly be ashamed for some individual will spit upon the ground. time to look him in the face; how much Schoolmasters, also, when very angry more then ought she to be ashamed with a scholar, do not, as in England. 180 NUMBERS. [B. C. 1490. en days, and after that let her removed from Hazeroth, and be received in again. pitched in the wilderness of 15 And Miriam was shut out Paran. from the camp seven days: and the people journeyed not till CHAPTER XIII. Miriam was brought in again. AND the LORD spake unto 16. And afterward the people A2 Moses, saying, begin to beat him, but spit in his face, with impunity if they transgress, as or order some one else to do it. To others might be thereby dangerously a person making use of offensive lan- emboldened. "If the judgment had guage, bystanders say,'Spit in his been at once inflicted and removed, face.' "-Roberts. After that let her there would have been no example of be received in (again). Heb. teidsEph, terror for others. There is no policy in let her be gathered. Gr. "She shall a sudden removal of just punishment: come, or enter in." On the import of unless the rain so fall that it lie and this word, see Note on Josh. 6: 9. soak into the earth, it profits nothing." Targ. Jon. "And I will cause to stay, -Bp. Hall.-~- The people journeyed for thy sake, the cloud of my glory, and not. Heb. "Brake not up." Sol. Jarchi the tabernacle, and the ark, and all Is- here remarks that "the Lord imparted rael, until the time that she is healed, this honor to her because she once stayand afterward she shall be gathered ed for Moses when he was cast into the in." river, as it is written, And his sister V. 15. And Mi2iiriam was shut out of stood afar off," etc. the camp seven days. Gr. "Separated, V. 16. And afterward the people reset apart." An example of stern jus- moved from Heazeroth, and pitched in tice, without respect to persons, for the wilderness of Paran. In order that even kings, when they had become lep- all the people might be duly admonishers, even without fault of their own, ed by means of the sin and the punishwere required to withdraw and dwell ment of Miriam, they were not permitapart from the body of the people. ted to remove from Hazeroth till the 2 Chron. 26: 20, 21. The incercession daysof her separation or cleansing were of Moses was graciously accepted, yet fulfilled, when they removed and pitchso as that the Lord would show his dis- ed in the wilderness of Paran. Repleasure at the offence, and maintain specting these localities, see Notes on the honor and authority of his govern- ch. 10:12. 11: 35. ment. She was to be excluded from the camp for seven days, and during that time to dwell alone, as having been visited with that loathsome and defiling CHAPTER XIII. disease. Thus her offence was proclaimed by the publicity of her punish- he Sies sent out to search the nd. ment; and she who some time before V. 1. And the Lord spake unto Moses, had borne so honorable a part in the saying, etc. Having surmounted all the congregation, is now disgraced before difficulties of the dreary and barren wilthem all. Even those that are nearest derness that interposed, we find the Isand dearest to the Lord will not escape raelites now encamped at Kadesh, or B. C. 1490.] CHAPTER XIII. 181 2 Send a thou men, that they may search the land of Canaan, a c. 3. 8. which I give unto the chilKadesh Barnea, on the southern bor- to go forward at once and take possesders of Canaan, and having but a few sion of the promised inheritance. But leagues to travel before entering it. At this spirit found no suitable response this point, as we are here informed, the in the minds of his followers, as is eviMost High gave commandment to Mo- dent from the measure now proposed, ses to dispatch twelve men as spies to a measure plainly indicative of a cowmake a preliminary survey of the land ardly fear that would still disguise itand bring back a report of its charac- self under the semblance of a prudential ter, condition, and inhabitants, of the policy. "What needed they doubt of best modes of access to it, and of the the goodness of that land, which God most hopeful methods of effecting its told them did flow with milk and honey? conquest. But by comparing the sub- What needed they doubt of obtaining sequent narrative, Deut. 1: 19-24, it that which God promised to give? appears that this motion did not orig- When we will send forth our senses to inate with the Lord, nor yet with Mo- be our scouts in matters of faith, and ses, but with the people in a body. We rather dare trust men than God, we are there read as follows:-" And when we worthy to be deceived."-Bp. Ball. departed from Horeb, we went through The same writer well observes that all that great and terrible wilderness, "that which the Lord moves unto, which ye saw by the way of the moun- prospers; but that which we move him tain of the Amorites, as the Lord our to first, seldom succeedeth," as was God commanded us; and we came to most sadly evinced in the present inKadesh-Barnea. And I said unto you, stance. Their unbelief cost them a Ye are come unto the mountain of the forty years' prolonged wandering in Amorites, which the Lord our God doth the wilderness. give unto us. Behold, the Lord thy V. 2. Send thou men. Heb. "Send God hath set the land before thee: go thou for thee or for thyself;" which up and possess it, as the Lord God of Sol. Jarchi thus expounds, "I comthy fathers hath said unto thee; fear mand thee not; if thou pleasest, send; not, neither be discouraged. And ye forasmuch as Israel came and said, We came near unto me every one of you, will send men," etc. It was in fact a and said, We will send men before us, case in which the Lord "chose their and they shall search us out the land, delusions " by permitting them to have and bring us word again by what way their own way. The Lord consented, we must go up, and into what cities we that is, did not prevent, because he saw shall come. And the saying pleased the people were intent upon the prome well: and I took twelve men of you, ject, and he yielded to the importunity one of a tribe: and they turned and of their hearts, just as he did to that of went up into the mountain, and came Balaam when he was inwardly so desiunto the valley of Eshcol, and searched rous of going with the messengers of it out." From this it appears that Balak. It was as if hehadsaid, "Since Moses, in the first instance, acted and you harbor such distrust of me, and are spake in the spirit of heroic trust in the so ready to think that I would impose divine declaration. exhorting the people upon you by vain assurances, send forth 182 NUMBERS. [B. C. 1490 dren of Israel: of every tribe man, every one a ruler among of their fathers shall ye send a them. the men, as you propose, and satisfy a Every one a ruler among them. It yourselves in your own way." We have was fit that men of authority and prulittle idea how fearful it is to have the dence should be intrusted with an enLord side with our evil promptings by terprise of so much moment. Obscure the permissions of his Providence. It names might bring discredit upon the were better really that his Providence testimony rendered. They were not, should fight with our propensities than however, persons of the very first rank that it should apparently fall in with in their several tribes, for these were them.- That they may search the called princes, but yet they belonged to land of Canaan. Heb. ydthuru, which the ruling class, perhaps to those who has the import of circling around, and in Ex. 18: 25, are called "heads of the in this connection of circumspection, people." "The basest sort of men are that is, of exploring by looking and commonly held fit enough for intellitravelling about. It is applied to men- gencers; but Moses, to make sure work, tal investigation, Eccl. 1: 13, "I gave chooseth forth the best of Israel, such my heart to seek and search out by as were like to be most judicious in wisdom concerning all things that are their inquiry, and most credible in their done under heaven." Comp. Eccles. report. Those that ruled Israel at 7: 25. A still more striking parallel home, could best descry for them occurs Ezek. 20: 6, "In the day that abroad. What should direct the body I lifted up mine hand unto them to but the head?" —Bp. HIall. The perbring them forth of the land of Egypt sons selected for the enterprise were into a land that I had espied for them," not, therefore, striplings, who might be where the Gr. has, "Which I prepared easily alarmed, nor were they men who for them." Vulg. "Which I had pro- had no character or position to mainvided for them." Syr. and Chald. tain; but the chief rulers among the " Which I gave unto them." This dec- tribes of Israel. He placed in the van laration through the prophet goes to of the experiment those in whom, on aggravate their offence, for the Lord's account of age, experience, wisdom, having already espied the land for his talent, he could most implicitly trust. people made it superfluous for them to And in order that the matter might be send spies for the purpose. The land quite plain and beyond cavil, he gives in question is called the " land of Ca- a catalogue of all the names of the naan" for the reason, that the Canaan- chiefs, the rulers, and fathers of the ites were the mightiest of the seven tribes that were to be sent on the exnations which now occupied it.. pedition, and to bring back a faith~ Of every tribe of their-fathers shall ye ful report. But the result showed that send a man, etc. Heb. " One man, one however this measure was designed for man, to a tribe; " a Hebrew phrase the best, yet the persons selected proved rightly rendered in our version. A unworthy of the trust reposed in them, man for each tribe would preclude all and their rank and standing in the concomplaint of partiality, which, howev- gregation gave more weight to their evil er, must be understood to the exclusion report, and thus led to the most disasof Levi, as this tribe was to have no in- trous consequences. Alas, how few are heritance in the land, Deut. 18:1.- the faithful in the Lord's house! B. C. 1490.] CHAPTER XIII. 183 3 And Moses by the com- them b from the wilderness of mandment of the LORD sent b Deut. 1. 23. V. 3. Anrd JMoses by the commandment ward." The people had hitherto reof the Lord, etc. Heb. " At the mouth posed full trust in the guidance of their of Jehovah." This must of course be un- Angel-Conductor, and left it to him by derstood with the qualifications above what way they should go up, and into intimated. The command did not prop- what cities they should come. They erly originate with the Lord, but he saw seem not to have doubted that he who fit to wink at the perverse promptings had brought them thus far on their way, of the people, though the language em- would not fail to land them safe within ployed would seem to convey the idea the precincts of the promised land. But that the measure was enjoined by the at this point the workings of unbelief divine will and not merely tolerated began to manifest themselves. They by the divine permission. Chald. "Ac- now began to feel that they could not cording to the word of the Lord." Gr. trust further than they could see. Yet "By the voice of the Lord." Vulg. the Lord yielded to their perverseness, "Moses did what the Lord had com- and allowed his promise to be put to manded, sending from the desert of the proof, and not only so, but he added Pharan principal men," etc. It would his own special directions in the matperhaps be preferable to preserve the ter; thus showing by his example that order of the original: " And Moses sent rulers and teachers may sometimes give them from the wilderness of Paran by way to the unreasonable demands of the commandment (at the mouth) of the the people, with a view to their learnLord." Drusius here remarks that the ing by experience what they refuse to Lord commanded this expedition of the learn from competent testimony. As spies only as he commanded a bill of the incident has a typical bearing, we divorce to be given when a man of the may suggest, moreover, that the believJews repudiated his wife. It was not ing Christian may commit an error by so much the divorce which he com- indulging an undue anxiety to become manded as the bill. So here; it was acquainted with the particulars of his not so much the sending of the spies heavenly home. Though it be well to which God commanded, as it was the cast forward our thoughts from time to selection of a certain class of men to'be our heavenly inheritance, to search out employed on the occasion, seeing they with an eye of faith the goodly land, would have somebody. Not unlike this and to attain to some foretaste of its is the solution of Sol. Jarchi, who ex- celestial fruits, yet it is not to be forplains this phrase, "by the permission gotten that our main concern is with of the Lord." So in the Jewish Com- the present field of duty, trial, and commentary called Phesikta, it is said, bat, and if satisfied with the promises "The election of the spies was accord- we shall press on under the divine guiding to the mouth of the Lord; not that ance, and leave the result to a coveGod commanded them to send them. nant God, who will not fail our expectaIf thou sayest, why did he not forbid tions. What other inference can we them to send? (It is answered), To ac- draw from the fact, that the measure complish (or fulfil) their desire, and to here recorded did not originate with the render them their recompense, and to divine wisdom, though it was pleased, give unto Joshua and Caleb a good re- in a sense, to adopt it?-~[ From the 184 NUMBERS. [B. C. 1490. Paran: all those men were heads 11 Of the tribe of Joof the children of Israel. seph, namely, of the tribe of 4 And these were their names: Manasseh, Gaddi the son of of the tribe of Reuben, Sham- Susi. mua the son of Zaccur. 12 Of the tribe of Dan, Am5 Of the tribe of Simeon, miel the son of Gemalli. Shaphat the son of Hori. 13 Of the tribe of Asher, 6 Of the tribe of Judah, Ca- Sethur the son of Michael. leb the son of Jephunneh. 14 Of the tribe of Naphtali, 7 Of the tribe of Issachar, Nahbi the son of Vophsi. Igal the son of Joseph. 15 Of the tribe of Gad, Geuel 8 Of the tribe of Ephraim, the son of Machi. Oshea " the son of Nun. 16 These are the names of 9 Of the tribe of Benjamin, the men which Moses sent to Palti the son of Raphu. spy out the land. And Moses 10 Of the tribe of Zebulun, called Oshea the son of Nun, Gaddiel the son of Sodi. Jehoshua.d c ver. 16. d ver. 8. Ex. 17. 9. wilderness of Paran. Upon the locality 16, 19. Rev. 7: 8), but Ainsworth supof the wilderness so denominated, see poses that Manasseh here has a certain Note on ch. 10:12. It is evident from precedence because he was the firstch. 32: 8. Deut. 9:23, that the spies born. Pool, on the other hand, sugwere sent from Kadesh-Barnea, which gests that it might have been with a lay not far from the southern border of view to aggravate the sin of Manasseh Canaan.- All those men were heads in joining in such report as was brought of the children of Israel. Gr. apX1qyol, back, so unworthy of a descendant of chief rulers. Not theprinces mentioned Joseph. ch. 1, for their names were different; V. 16. And Moses called Oshea the son but those now sent were men of rank of Nun, Jehoshua. Heb. hoshEa, salvaand consideration in their respective tion, or, as others render it, save thou, tribes, though falling short of the high- and yehoshua, the salvation of the Lord, est. or, the Lord will save; the one being V. 4. And these were their names. in effect a prayer, the other a promise. Of the ensuing list of names there is The change is made by the insertion of nothing important to be said. Levi is one of the letters composing the incomomitted as usual, and as to the rest, municable name "Jehovah." In Neh. probably no special reason can be given 8:17 he is called Jeshua, and in the Gr. for the order in which they stand. version I7aova, Jesus, which is followed V. 11. Of the tribe of Joseph, (name- also in the New Testament, as Acts 7: ly), of the tribe of Manasseh, etc. The 45. Heb. 4: 8. See Note on Josh. 1: 1, phraseology doubtless appears some- where the name is more fully explainwhat strange, as the appellation " tribe ed. The words in this connection ought of Joseph" belongs no more to Manas- probably to be regarded as parenthetiseh's branch of it than to Ephraim's, cal and translated "And Moses had which is mentioned v. 8. The name of called," etc. for the name Joshua occurs Joseph was common to each (Ezek. 37: Ex. 17: 9, on the occasion of the battle B. C. 1490.] CHAPTER XIII. 185 17 And Moses sent them to eth therein, whether they be spy out the land of Canaan, and strong or weak, few or many; said unto them, Get you up this 19 And what the land is way southwarde, and go up into that they dwell in, whether it the mountain/: be good or bad; and what ci18 And see the land, what it ties they be that they dwell in, is; and the people that dwell- whether in tents, or in strong e ver. 22. f Gen. 14. 10. Deut. 1. 24. Judg. 1. 9, 19. holds; with the Amalekites. The change of healthy, robust, and hardy, or puny and names was a well-known mark of honor, weak, whether numerous or few; in the and Moses was doubtless moved by the second, it refers more especially to the spirit of prophecy to dignify Joshua in general air and aspect of the country, the way he did, as in the divine pur- and how it was settled, whether the pose he was destined to serve, in his people lived in cities, in tents, or in capacity as champion of Israel and their fastnesses and fortified places; in the leader into the land of promise, as an third, to the soil, whether rich or poor, eminent type of Jesus, the Saviour, a fact to be ascertained by the woods whose name he shares, in conducting and fruits it produced, and of which all those who sincerely follow him to they were required to bring back specian heavenly inheritance. mens. — And thepeople that dwelleth V. 17. Get you up this (way) south- therein. Or, Heb. "Even the people ward. Heb. *n:n bannegeb, in the south. that dwelleth thereupon." — WhethThat is, by the way of the south, mean- er they be strong or weak. Heb. " Whething the southern part of the land of er it be strong or weak." That is, the Canaan, which was very dry and bar- people spoken of collectively as one ren, as is implied in the import of the body. original term which signifies dry,parch- V. 19. Whether it be good or bad. ed. In their present position this was That is, whether it be desirable or undethe nearest portion of the promised sirable, especially on the score of saluland, and from this they were to jour- brity from air, water, etc.- ~ What ney north. — Go up into the moun- cities (they be) that they dwell in, whethtain. That is, into the mountainous er in tents or in strong holds. But if ~region-a collective singular. The they dwelt in cities, how could it be a mountainous tract was possessed by matter of inquiry whether they dwelt the Amorites, Canaanites, and Amalek- at the same time in tents? This diffiites, Num. 14: 40, 45. Deut. 1: 44. culty has been perceived by both verV. 18. And see the land. That is, sionists and commentators, and accordsurvey, inspect it, with minute atten- ingly the Chald. renders it, " And what tion. Ascertain all you can of its situ- kind of cities they dwell in, whether ation, inhabitants, soil, and the best walled or unwalled." So also the Gr. points of access. The word "land," as and the Vulg. And this we are forced the object of their search, it will be ob- to regard as the true construction. As served, occurs here, in v. 19, and in in the former clause the question is conv. 20, with an import somewhat varied. cerning the land, whether it be good or In the first instance it denotes the land bad; so here the question would seem in respect to its inhabitants, whether to be respecting the cities, whether they 186 NUMBERS. [B. C. 1490. 20 And what the land is, bring of the fruit of the land. whether it be fat 9 or lean, wheth- Now the time was the time of er there be wood therein or not: the first ripe grapes. and be ye of good courage h, and 21 So they went up, and g Neh. 9. 25, 35. Ezck. 34. 14. h Deut. 31. 6,7, 23. searched the land, from the wilbe open and unwalled like a nomade the Desert of Zin must be identified encampment, or whether they are wall- with the low sandy plain or valley ed and fortified with a view to repel which extends from the Dead Sea to invaders. The weight of authority is the Gulf of Akaba, and through which decidedly in favor of this sense. the river Jordan appears at one time V. 20. Whether it befat or lean. This to have flowed to the Red Sea. This respects the quality of the soil, which plain is through its whole extent boundif "fat" is fertile, and if "lean," bar- ed on the east by the mountains of Seir, ren. Chald. "Whether it be rich or which so shut it in as to render a paspoor." So Neh. 9: 25, "And they sage eastward from the valley impractook strong cities and a fat land.". ticable to any large and encumbered ~ Whether there be wood therein or not. body except through the valley (El Heb. "Whether there be tree (collect. Ghoeyr), in which the ancient city of sing. for trees) therein or not." Chald. Petra formerly stood; and failing, afterand Gr. "Trees." Targ. Jon. "Trees wards, to obtain leave to pass through of food," i. e. fruit trees. But the sense which, the host of Israel was obliged of fruit trees is conjectural; it is suffi- to retrace its steps and go round the cient to understand the words of woody southern extremity of the chain near or champaign. —~ Be ye of good cour- the head of the gulf of Akaba. The age. Heb. hithheazzaktem, strengthen, plain on its other or western side is encourage yourselves. ~A Bring of the bounded by a lower chain of hills which fruit of the land. Heb. " Take of the separate it from the Desert of Paran. fruit of the land." The bringing of it The average breadth of this plain is is rather inferred than expressed.- about five miles. It is wholly destitute ~ The time was the time of the first of water, and in every respect answers ripe grapes. Heb. "The days were the to the Scriptural account of the Desert days," etc., when, as one of the Jewish of Zin, which, as distinguishing it from commentators remarks, " they had need that of Paran, could never be definitely to have courage, because the keepers of understood until Burckhardt's researchthe vineyards then kept watch." es furnished the information which has V. 21. From the wilderness of Zin. contributed so materially to the eluciHeb. tzin. This is a different wilder- dation of a very important but previness firom that called "the wilderness ously obscure portion of Sacred writ."of Sin (Heb. sin,," Ex. 16:1, which ex- Pict. Bible. — Un/lto Rehob. "Elsetended in a long, narrow plain, between where called Beth-rehob. This place the eastern shore of the Red Sea and is also mentioned in Judg. 18: 28. Josh. the neighboring mountains almost to 19: 28. 2 Sam. 10: 8, in such a manner the southern termination of the penin- that its general situation cannot be sula. As to the wilderness of Zin, we questioned, although we are not acquote the words of Mr. Kitto. "We quainted with its precise site. It must have already indicated, generally, what' have stood in the north of the Holy we must now more precisely state, that Land, within Mount Hermon, near the B. C. 1490.] CHAPTER XIII. 187 derness of Zin i unto Rehob k, as 22 And they ascended by the men come to Hamath. south, and came unto IHebron, i Josh. 15. 1 k J(sh. 19. 28. pass leading through that mountain to served. No part of this kingdom was Hamath beyond, and not far from Dan. allotted to the Israelites, with whom It was the capital of a Syrian kingdom, the Hamathites seem to have lived on and continued to be such long after the very good terms. Toi, who was their city, in the division of the land, had king in the time of David, sent his son fallen to the lot of Asher, that tribe be- with presents to congratulate that moning unable to drive out the old inhabit- arch on his victory over the Syrians of ants. It seems to be mentioned as a Zobah, who, it would seem, had been distinct kingdom in 1 Sam. 10: 8; and dangerous neighbors to Hamath. (See one of those which leagued with the 2 Sam. 8: 9.) The present government Ammonites against David; but it is of Hamath comprises one hundred and probable that, in common with the twenty inhabited villages, and seventy other small Syrian states there enume- or eighty that have been abandoned. rated, it was tributary to the kingdom The western part of the territory is the of Zobah with which they acted on that granary of Northern Syria, although occasion, and afterwards to that of Da- the harvest never yields more than ten mascus, by which Zobah was super- for one, in consequence of the immense seded."-Pict. Bible. ~[ As men come numbers of mice, which sometimes to aramat]. "This is another capital wholly destroy the crops. Hamath, the of a small Syrian kingdom, beyond capital, is situated on both sides of the Mount Hermon, and having Rehob on Orontes, and is built partly on the dethe south and Zobah on the north. The clivity of a hill, and partly on the plain. approach to it from the south is through The town is large, and (for the country) a pass in Mount Hermon, called the well built, though the walls are chiefly entrance of'Hamath,' and'the enter- of mud. There are four bridges over ing in of Hamath,' which, being the the Orontes, and a stone aqueduct, suppassage from the northern extremity ported on lofty arches, for supplying the of Canaan into Syria, is employed, like upper town with water. There are few Dan, to express the northern boundary ancient remains, the materials having of Israel. The kingdom of Hamathap- been taken away to be employed in pears to have nearly corresponded, at modern buildings. Burckhardt thinks least in its central and southern parts, that the inhabitants of the town could with what was afterwards called Ccele- not amount to less than 30,000."-Pict. Syria, or the great plain or valley be- -Bible. tween Libanus and anti-Libanus; but V. 22. And they ascended by the soutrh, stretched northward so far as the city and came unto Hebron. Heb. va-yabo, of Hamath on the Orontes, which seems and he came, or, one came; a phraseto have been the capital of the country. ology supposed to indicate that the This city was called Epiphania by the spies did not all move in a body, but Greeks, and is mentioned under that that they at least occasionally sepaname by Josephus and the Christian rated, one going in one direction, and fathers. It has now, like many other another in another, and then again sites in Asiatic Turkey, recovered its rendezvousing together. In this case ancient name, which tradition had pre- it would appear from Josh. 14: 9,12,14, 188 -NUMBERS. [B. C. 1490. where Ahiman, Sheshai, and seven years before Zoan n in Talmai, the children of' Anak, Egypt.) were. (Now Hebronm was built 23 And they came unto the I Josh. 11. 21. m Josh. 21. 11. n Ps. 78. 12. Is. 19. 11. Caleb was more especially intended, as Gr. " The valley of the cluster." RobHebron afterwards fell to his inherit- inson, in speaking of his departure from ance on the ground of his having now Hebron for Jerusalem, says, (Trav. v. I. visited it. Others, however, suppose 316):-"As we issued from the town, that the verb was originally written in the path for a short distance was full the plural, and that the final letter has of mud and puddles from a spring near in course of time dropped away. As by; and to us, coming out of the desto the location of Hebron, see Note on ert, this was quite a refreshing sight. Gen. 23: 2.- Where Ahiman, She- The road leads up the valley for a short shai, and Talmai, the children of Anak, time; and then up a branch coming (were). The " children of Anak " here from the N. E. The path is here paved; mean the descendants of Anak. Gr. or rather laid unevenly with large "The generation of Anak." Chald. stones, in the manner of a Swiss moun" The sons of the giant, or mighty man." tain road. It passes between the walls They were the posterity of Arba, from of vineyards and olive-yards; the forwhom iebron had the name of Kirjath- mer chiefly in the valley, and the latter Arba, i. e. the city of Arba, and whose on the slopes of the hills, which are in son was Anak, the head of one of the many parts built up in terraces. These chief families of Canaan, being distin- vineyards are very fine, and produce guished for their great stature, prowess, the largest and best grapes in all the and valor. So formidable were they country. This valley is generally ason these accounts that it became a pro- sumed to be the Eshcol of the Old Tesverbial saying in that region, " Who tament, whence the spies brought back can stand before the children of Anak?" the cluster of grapes to Kadesh; and Deut. 9: 2.-~ Now Hebron was built apparently not without reason. The seven years before Zoan in Egypt. This character of its fruit still corresponds clause was probably inserted in order to its ancient celebrity; and pometo countervail the boast of Egypt of granates and figs, as well as apricots, being the most ancient nation in the quinces, and the like, still grow there world. Whatever might be pretended, in abundance." It would seem that for instance, respecting the antiquity their arrival at this valley, which lay of this Zoan, which was afterwards in the southern quarter of Canaan, must called Tanis, still here was a city in have been on their return from the exCanaan of seven years prior origin. ploration of the northern sections, as V. 23. And they came unto the brook they would not of course carry the of Eshcol. Heb. nahal, signifying both grapes all the way with them.a stream or torrent of water, and the ~ And cut down from thence a branch valley through which it runs, whether with one cluster of grapes. The probapermanently or only occasionally in the bility is, that what was cut down was a time of floods and freshets. " Eshcol " branch of the vine with a number of signifies a cluster, a bunch, and this clusters hanging upon it, but which name was given to the place as a me- were so thick that they had the appearmorial of the incident recorded v. 24. ance of one. The original word cannot B. C. 1490.] CHAPTER XIII. 189 brook of Eshcol, and cut down cluster of grapes, and they bare from thence a branch with one it between two upon a staff; and be shown to signify precisely what we which appeared to him of the choicest understand by " cluster;" it may as kind. He was not there in proper time properly be translated " bunch," im- to make any observations on the size plying a number of clusters, not to ad- of the clusters; but he was assured by vert to the fact that a strictly correct the monks that they still found some, rendering of the Hebrew would perhaps even in the present neglected state of be, that " they cut down a branch even the country, weighing ten or twelve a bunch of grapes, one;" for although pounds. This valley corresponds to the copulative " and" occurs between what is commonly thought that of the "branch" and "cluster," yet we are brook Eshcol. Reland also says, that certainly not to understand they cut a merchant who had resided several down a branch and a cluster, as sepa- years at Ramah, in this neighborhood, rate acts. The term "one" plainly im- assured him that he had there seen plies that the cutting off the branch bunches of grapes weighing ten pounds was the cutting off the clusters that ad- each. Forster mentions that he knew hered to it, of which there doubtless a monk who had spent eight years in were several. Still, it is beyond ques- Palestine, and had been at Hebron in tion that the grapes, and consequently the same district, where he saw clusthe clusters did then, and do still, in ters as large as two men could convethat country, attain to an extraordinary niently carry. We are at liberty to size, as will be apparent from the note doubt this, if we please, as the majoron this passage from the "Pictorial ity of travellers concur in stating the Bible." "The cluster was doubtless weight of the largest clusters produced very large; but the fact of its being in Palestine at about ten or twelve borne between two upon a staff is less pounds, or, at most, as a sufficient burexclusively an evidence of size than is den for one man; and because the stateusually considered. It was an obvious ment looks as if made for the text by resource to prevent the grapes from be- one who did not consider, that although ing bruised in being transported to a two men did carry the cluster of grapes considerable distance. Nevertheless, from Eshcol, it does not necessarily foleven under the present comparative low that the cluster was a full burden neglect of the vine in Palestine, it is for them. Whatever opinion be enterallowed that grapes and clusters of tained about the size of the cluster in most extraordinary size are common- question, it is agreed that the vines of as indeed they often are in other parts Canaan are remarkably distinguished of Western Asia, as compared with any for the size of their grapes and clusthat we are accustomed to see. The ters. This has been noticed even by district in which the brook E1shcol travellers from the richest vine-growing is found, and particularly the valley countries of Europe; and we may therethrough which that brook flows, is still fore readily conceive how the Israelites noted for the superiority of its grapes. must have been impressed by the sight Doubdan, in traversing the country of them, when it is recollected that about Bethlehem, found a most delight- Egypt, from which they came, was ful valley full of aromatic herbs and never remarkable for its vines, and that rose-bushes, and planted with vines, the grapes, though far from bad, are 190 NUMBERS. [B. C. 1490. they brought of the pomegran- 26 And they went and came ates, and of the figs. to Moses, and to Aaron, and to 24 The place was called the all the congregation of the chilbrook Eshcol, because of the dren of Israel, unto the wildercluster of grapes which the chil- ness of Paran, to Kadesh 0; and dren of Israel cut down from brought back word unto them, thence. and unto all the congregation, 25 And they returned from and showed them the fruit of searching of the land after forty the land. days. o e. 20. 1, 16. very small. The vines of Canaan are the time of the first ripe grapes," it is of different kinds and colors, white, red, probable the spies were sent forth about and deep purple; the last are much the beginning of August and returned more common than the others. The about the middle of September, as that most esteemed of all is called Sorek in is about the time that grapes, pomegranthe Scriptures, and probably derived ates, and figs ripen in those countries. that name from being produced in the valley watered by the river of that The Report of the Spies. name; and those of Eshcol were prob- V. 26. And they went and came, etc. ably of the same valuable species, the That is, they travelled and came; the brook so called being merely one of two first verb being rather of an expletive which, by their junction, form the river nature. ~ To Kadesh. "This is the Sorek. This is the common opinion; nearest approach which the Israelites but it must be confessed that we know made to the Promised Land at this nothing precisely about this brook, ex- time. The intermediate stations werecept that it was somewhere in the vine 1, the Desert of Paran (ch. 10: 12); district of the country which afterwards 2, Taberah (ch. 10: 33); 3, Kibrothbelonged to Judah. Some commenta- Hattaavah (ch. 11: 34); 4, Hazeroth tors hesitate to say whether there was (ch. 11: 35). Nothing is positively any brook at all, as the Hebrew word known concerning these stations, but in;, nahal, means as well a valley as a very much has been guessed. One brook; but we conceive that the word thing, however, seems clear, that the means here, and in some other places, Hebrews took the direct route northa valley wvith a brook, that is, a brook ward from Sinai to Kadesh-barnea, which, like most others in Palestine, which we may assume to have been is dried up in the warm season."- somewhere on the southern border of ~ And (they brought) of the pomegran- Canaan, although it is much disputed ates and thefigs. On the pomegranate, whether there is not another Kadesh, see note on Ex. 28: 33. and, if there be but one, where that one V. 24. The place was called, etc. should be placed."-Pict. Bible. That is, was subsequently called, af- And brought back word unto them. ter the Israelites got possession of the Heb. " And returned them word," where land. the original presents the peculiar usage V. 25. And they returnedfrom search- of two objectives or accusatives under ing of the land afterforty days. From the regimen of one verb-otham, them, what is said, v. 20, that "the time was instead of ldhem, to them.- And. B. C. 1490.] CHAPTER XIII. 191 27 And they told him, and and the cities are walled, and said, We came unto the land very great: and moreover we whither thou sentest us, and saw the children of Anak' there. surely it floweth P with milk and 29 The Amalekites t dwell in honey; and this qis the fruitof it. the land of the south; and the 28 Nevertheless the people' Hittites, and the Jebusites, and be strong that dwell in the land, the Amorites, dwell in the mounp Ex. 33. 3. q Deut. 1. 25, etc. r Deut. 9. 1, 2. s ver. 33. t Ex. 17. 8. c. 14. 43. showed them the f'uit. iHeb. "Caused they spent in this search, and this cowthem to see." ardly unbelief in the search shall cost V. 27. And they told him, and said. them forty years' delay of the fruition. Heb. va-yesapperu lo va-yomeru, and Who can abide to see the rulers of Isthey recited, or related, to him, i. e. to rael so basely timorous? They comMoses, as the representative of the mend the land, the fruit commends itwhole congregation. —' We came uqn- self, and yet they plead difficulty.' We to the land whither those sentest'us. It is are not able to go up.' Their shoulders not a little remarkable that men who are laden with the grapes, and yet their proved themselves so cowardly, should hearts are overlaid with unbelief. It have had the courage to risk their per- is an unworthy thing to plead hardness sons in exploring the country. But it of achieving, when the benefit will is probable they were sustained by the more than requite the endeavor. Our undaunted spirit and determination of land of promise is above; we know the Caleb and Joshua, though they basely fruit thereof is sweet and glorious, the arrayed themselves against them on passage difficult. The giantly sons of their return. — Surely it Jloweth Anak (the powers of darkness) stand in with milk and honey. The display of our way. If we sit down to complain, the rich fruit formed of itself an em- we shall one day know that'without phatically good report of the land, as shall be the fearful.' "-By. Hall. to natural advantages and productive- V. 29. Tlhe Amalekites dwell, etc. Heb. ness; and this was confirmed by the "Amalek dwells;" collect. sing.; and verbal statements of the spies. But so in all the national designations that their tone soon alters when they come follow. Respecting the Amalekites, see to speak of the inhabitants. The rising Note on Ex. 17: 8. They are not here delight of the congregation, occasioned spoken of as being actually inhabitants by such a report, attested by such visi- of the land of Canaan, but as dwelling ble evidence of its truth, is suddenly upon its south border, where if Israel cast down by the sad tenor of what attempted an approach, they would be follows. very liable to encounter the opposition V. 28. Nevertheless thepeople bestrong, of these ancient enemies of their race, stc. This was of course the language of from whose assaults they had already the faint-hearted spies, and not of Caleb suffered since leaving Egypt, Ex. 17: or Joshua. The words were probably 8-16. " Because they had been smitten true in themselves, but they were evi- by Amalek (Deut. 25: 17, 18), the spies dently spoken with a view to dishearten do now make mention of him to make the people, especially the mention of them afraid."-Sol. Jarchi. ~ In the giant sons of Anak. "Forty days the mountains. Heb. "In the moun 192 NUMBERS. [B. C. 1490. tains; and the Canaanites dwell sess it; for we are well " able to by the sea, and by the coast of overcome it. Jordan. 31 But the men that went 30 And Caleb " stilled the up with him said, We be not people before Moses, and said, able to go up against the people; Let us go up at once and pos- for they are stronger than we. u Josh. 14. 7, 8. v Rom. 8. 37. tain," i. e. the mountainous region, not hear him say, Who am I to strive collect. sing. as in v. 17. The moun- with a multitude? What can Joshua tains alluded to are, for the most part, and I do against ten rulers? It is betthe range lying on the south and south- ter to sit still, than to rise and fall; but east part of Canaan, which at this time he resolves to swim against this stream, were inhabited by the several nations and will either draw friends to the specified. The Jebusites, however, had truth, or enemies upon himself. True pitched farther in the interior, and held Christian fortitude teaches us not to rethe region about Jerusalem. These gard the number or quality of the opwere the most formidable of all the na- ponents, but the equity of the cause; tive population. Of the Amorites, we and cares not to stand alone, and chalfind the Lord saying through the pro- lenge all comers; and if it could be opphet Amos, ch. 2: 9, " Yet destroyed I posed by as many worlds as men, it the Amorite before them, whose height may be overborne, but it cannot be was like the height of the cedars, and daunted: whereas, popularity carries he was strong as the oaks." ~I The weak minds, and teaches them the Canaanites dwell by the sea. That is, safety of erring with a multitude." — the nation specifically called by this Bp. Hall.- I Let us go up at once name, Gen. 15: 20. They were situated and possess it. Heb. "Going up let us partly on the coast of the Mediterra- go up;" to express which emphatical nean, and partly in the vicinity of the phrase our translators have introduced Jordan. ~ By the coast of Jordan. the words " at once." -- For we are Heb. "By the hand of Jordan;" i. e. well able to overcome it. Heb. "Preby the side of Jordan, or by or upon the vailing we shall prevail over it," i. e. side along which the Jordan ran. The the land; which, however, the Gr. renword "coast" in this sense is now quite ders by " them." In connection with obsolete. this we may properly exhibit the testiV. 30. And Caleb stilled the people mony which Caleb records of himself, before Moses. Heb. "Made the people Josh. 14: 7, 8, "Forty years old was I to be silent to Moses;" implying that when Moses the servant of the Lord the report just made had produced a sent me from Kadesh-barnea to espy disaffection among the people which out the land; and I brought him word was now upon the point of venting it- again as it was in mine heart. Neverself before Moses, and perhaps against theless my brethren that went up with him, when Caleb boldly stepped for- me made the heart of the people melt: ward and assuaged " the tumult of the but I wholly followed the Lord my people." "Joshua was silent, and God." wisely spared his tongue for a further V. 31. We be not able to go up against advantage; only Caleb spoke. I do the people; for they (are) stronger than B. C. 1490.] CHAPTER XIII. 193 32 And w they brought up an dren of Israel, saying, The land, evil report of the land which through which we have gone to they had searched unto the chil- search it, is a land that eateth w Deut. 1. 28. up the inhabitants thereof; and we. "See the idle pleas of distrust. the climate, to which it appears from Could not God enable them? Was he Mr. Roberts the eastern Asiatics apply not stronger than their giants? Had a similar phraseology. "Of a very he not promised to displace the Ca- unhealthy place it is said,'That evil naanites, to settle them in their stead? country eats up all the people.'' We How much more easy is it for us to cannot remain in these parts, the land spy their weakness, than for them to is eating us up.''Igo to that place! espy the strength of their adversaries? never! it will eat me up.' Of England When we measure our spiritual suc- it is said, in reference to her victories, cess by our own power, we are van-'She has eaten up all countries."' There quished before we fight. He that would is no good evidence that the phrase bore overcome must neither look upon his the same signification among the Heown arm, nor the arm of his enemy, brews, nor, if in a hurried journey but to the mouth and hand of him that through the country, they had witnesshath promised and can perform." —Bp. ed the ravages of a plague, would that Heall. have been a peculiarly disheartening V. 32. And they brought utp an evil circumstance, as it would merely have report of the land. Heb. va-yotzi-u dib- shown the Divine Providence thinning bath, and they caused to goforth an evil out the ranks of their enemies, and report. The original for " bringing up leaving fewer to oppose their entrance. an evil report" is in Prov. 10: 18, ren- We are therefore inclined to adopt the dered "uttering a slander." The same interpretation of Le Clerc, who supterm is used of the report which Joseph poses it to be understood of the debrought of his brethren, Gen. 37: 2, al- structive wars which frequently raged though there, and also Num. 14: 37, the among these and the adjacent nations, epithet for "evil" is affixed, which is sweeping off the inhabitants as if by a omitted here. Chald. "And they put desolating plague. Thus the Amorites an evil name." Gr. "And they brought had conquered the Moabites, Num. 21: a horror of that land which they had 26, and the Caphtorims the Avims, searched." The evil report consisted Deut. 2: 23, and one tribe was almost of the particulars recited in the remain- constantly rooting out another, Deut. ing clauses of the verse. T - A land 2: 18-23. This sense receives confirmathat eateth up the inhabitants thereof. tion from the usage in Ezek. 36:13-15, An expression which cannot well mean, where the land of Israel is thus aposas some have supposed, that the coun- trophized: " Thus saith the Lord God; try was lacking in fertility, and apt to Because they say unto you, Thou land eat up and consume its inhabitants by devourest se men, and hast bereaved famine; for they had before acknowl- thy nations; therefore thou shalt deedged it to be "a land flowing with vour men no more, neither bereave thy milk and honey." Nor does the sug- nations any more, saith the Lord God. gestion of others appear very probable, Neither will I cause men to hear in thee that it denotes a peculiar insalubrity of the shame of the heathen any more, 9 194 NUMBERS. [B. C. 1490. all the people that we saw in it come of the giants; and we were are men of a great stature. in our own sight as grasshop33 And there we saw the pers, and so we were in their giants, the sons of Anak Y, which sight. x Dent. 9. 2. y ver. 22. z Is. 40. 22. neither shalt thou bear the reproach 14, " That saith, I will build me a wide of the people any more, neither shalt house (baith middoth, a house of measthou cause thy nations to fall any more, ures)." Gr. "Exceeding tall." The saith the Lord God." It is obvious statement was evidently exaggerated, that in these words the Most High as it was only the Anakim or Nephilim makes a remote allusion to the very re- that answered to this description, but proach that is here cast upon the land when men's fears are excited, and they of Canaan, as if the surrounding heath- wish to produce an impression upon en had occasion to load his own people others, they are prone both to magnify with the same aspersions as did the and to multiply the objects of their spies the original inhabitants. This dread. The transition from some to all reproach should now be taken away. is then very easy. The prevalence of wasting judgments V. 33. And there we saw the giants. such as war, pestilence, and famine, Heb. " Nephilim; " the term applied to should no longer give occasion to say the giants that lived before the flood, that the land devoured its inhabitants; men of violence, oppression, and cruelin all which the idea of the destructive ty. See Note on Gen. 6:4.- The effects of war is prominent. Language sons of Anak, (which come) of the giants. very similar, and of similar import, That is, we saw there the formidable occurs in the conditional threatening sons or descendants of Anak, a race against the chosen people, Lev. 26: 37, of men of such enormous stature and 38, "And they shall fall one upon an- strength, that they are evidently to be other, as it were before a sword, when accounted of the same stock with the none pursueth: and ye shall have no Nephilim, or the giants of the olden power to stand before your enemies. time, of whom we have so often heard. And ye shall perish among the heathen, -- We were in our own sight as and the land of your enemies shall eat grasshoppers, etc. Or, Heb. "locusts," you up." To which we may add, that as the original is rendered 2 Chr. 7: 13. the Chald. here renders, " It is a land The expression is plainly hyperbolical, that killeth its inhabitants; " which to which there can be no difficulty in doubtless implies a land wherein the affixing the right sense. It would seem inhabitants kill each other., 11 And a little problematical how they should all the people that we saw in it (are) have known that they appeared so men of great stature. Heb. ansh' mid- diminutive in the eyes of these gigantic doth, men of measures; i. e. men above people. But it will perhaps be suffithe ordinary standard as to height and cient to suggest that it was asserted as dimensions. Comp. Is. 45: 14, "Thus a mere inference, and not an unnatural saith the Lord, The labor of Egypt, and I one under the circumstances. The esmerchandise of Ethiopia, and of the timate of greatness on the one side Sabeans, men of stature (anshe middah) would give rise to that of littleness on shall come over unto thee." Jer. 22: the other. B. C. 1490.] CEIAPTER XIV. 195 CHAPTER XIV. 2 And all the children of IsND all the congregation rael murmured b against Moses lifted up their voice, and and against Aaron: and the cried; and the people wept whole congregation said unto a that night. a c. 11. 4. b Ps. 106. 24, 25. CHAPTER XIV. "The clouds poured out water; the skies sent out a sound (Heb. " gave forth The aMlrmuring and B Me ti ny of the a voice)." Hab. 3:10, " The overflowPeople at the RJeport of the Spies. ing of the water passed by; the deep V. 1. And all the congregation lifted uttered his voice" (Heb. "gave forth up (their voice). Heb. tissdc, lifted up. his voice)." So, likewise, men are said There is nothing in the original to an- to "give a voice," upon causing a proswer to "voice," although it is undoubt- clamation to be issued, 2 Chron. 24: 9. edly understood. The verb is used in From the force of the expression, thereother instances in a similar manner. fore, it is evident that the people on Thus, Is. 42: 2, " He shall not cry, nor this occasion broke forth into open outlift u"p (yissd), nor cause his voice to cries of a rebellious nature, proclaiming be heard," etc. So Is. 42: 11, "Let thereby their own fickleness, cowardthe wilderness and the cities thereof ice, imbecility, and shame. Instead of lift up (their voices), where our trans- lifting up their ensigns with a heroic lators have inserted "their voices " in resolve to march forward to the land italics, as might have been properly of promise, defying all enemies in the done in the present passage. We find name of the Lord, they sat down in imthe full phrase, however, in other con- potent despair, and like so many frightnections, as Gen. 21:10, " She lifted up ened and fretting children, gave way to her voice, and wept." It is worthy of sobs and tears! "The rods of their notice, that as the people on this occa- Egyptian task-masters had never been sion lifted up2 their voice in rebellious so fit for them as now for crying. They complaint against the Lord, so he, Ps. had cause, indeed, to weep for their in106: 26, lifted up his hand in token of fidelity; but now they weep for fear of their exclusion by a righteous decree those enemies they saw not. I fear, if from the land promised to them in the there had been ten Calebs to persuade, persons of their fathers. The terms in and but two faint spies to discourage the original are the same.-~ And them, those two cowards would have cried. Heb. "And gave their voice." prevailed against those two solicitors: This form of expression occurs in refer- how much more, now ten oppose and but ence to any loud voice, noise, or cry, two encourage!"-Bp. loall. ~ The whether as predicated of any creature, people wept that night. Heb. "In or or represented as proceeding from the through that night." Gr. " That whole Lord himself. Thus, Ps. 18: 14, " The night." Most High gave his voice." Jer. 2: 15, V. 2. And all the children of Israel "The young lions roared upon him, murnmured against Moses and against (and) yelled." Heb. "gave forth their Aaron. In murmuring against their voice." Ps. 104: 12, "The birds - leaders, they murmured against God sing (Heb.' give forth their voice') by whom those leaders were appointed. among the branches." Ps. 77: 17, This is clear from the language of Moses, 196 NUMBERS. [B. a. 1490. them, Would God that we had LoRD brought us unto this land, died in the land of Egypt! or, to fall by the sword, that our would God we had died in this wives and our children should wilderness! be a prey? were it not better 3 And wherefore hath the for us to return into Egypt? Ex. 16: 8, "For the Lord heareth your to the worst) like soldiers in the field murmurings which ye murmur against of honor, with their swords in their him; and what are we? your murmur- hands, desire to die like rotten sheep ings are not against us, but against the in the wilderness! "-Henry. Who can Lord." The false and cowardly repre- wonder that, as appears from the sequel, sentations of the spies operated to in- vs. 28, 29, they soon had their wish? feet the entire mass of the congregation, V. 3. And uwherefore hath the Lord so that nothing was heard but mourn- brought us unto this land.? "The fooling and lamentation over the sad lot to ishness of man perverteth his way; which they were doomed in being thus and his heart fretteth against the Lord." led forth to perish, men, women, and How strikingly is this illustrated in children, at the hands of a cruel enemy. the narrative before us! They blas-. Would God that we had died in phemously reflect upon their Divine the land qf Egypt. The more carefully Benefactor, as if he had brought them the language of these malcontents is hither on purpose that they might fall weighed, the more aggravated does it by the sword, and that their wives and appear. They were wrought up by children should fall a prey to the ferotheir disaffection to a point of absolute cious adversaries whom they were callmadness. They speak as if it had been ed to encounter. "Thus do they in actually better that they had been slain effect charge that God who is Love itwith the first-born in Egypt, or in the self, with the worst of malice, and Eterwilderness with those who had lately nal Truth with the basest hypocrisy; died of the plague for lusting, than run suggesting that all the kind things he the hazard of holding on their way to had said to them, and done for them, Canaan. They forgotthat Omnipotence hitherto, were intended only to decoy could bring them in thither as triumph- them, and to cover a secret design carantly as it had brought them out of ried on all along to ruin them."-Henry. Egypt. The past, with all its miracles The parallel history, Deut. 1: 27, gives of mercy, is hidden from their eyes, and us still more distinctly the language the dreadful future, painted by unbe- they uttered on this occasion, "And lief, is all that stands before them. ye murmured in your tents, and said, Never had people been so honored, fa- Because the Lord hated us, he hath vored, and blest, as had the nation of brought us forth out of the land of Israel since their departure out of Egypt, to deliver us into the hand of Egypt, and yet, so light is all this in the Amorites, to destroy us." -—' To their eyes, that they now mourn that fall by the sword. That is, that we they had not died before they had ex- should fall, or, in other words, die, by perienced it! "They wish rather to the sword. The more ordinary form die criminals under God's justice than of expression would be, to cautse us to live conquerors in his favor. How base fall, but these forms are occasionalwere the spirits of those degenerate Is- ly interchanged with each other.raelites, who, rather than die (if it come ~[ Were it not better for us to return in B.C. 1490.] CHAPTER XIV. 197 4 And they said one to 5 Then Moses and Aaron fell another, Let us make a cap- on their faces d before all the tain, and let us return " into assembly of the congregation of Egypt. the children of Israel. c Deut. 17. 16. Neh. 9. 17. Acts 7. 39. d c. 16. 4, 22 to Egypt? Heb. "Were it not good?" to obey, neither were mindful of thy It is observable how many obvious con- wonders that thou didst among them; siderations they lose sight of in this but hardened their necks, and in their proposition. As for instance, could rebellion appointed a captain to return they expect the presence of the pillar to their bondage." It does not appear of cloud to conduct them on their way? that in point of fact their rebellion proCould they look to be supplied with ceeded farther, in this respect, than manna from heaven? Would the Lord taking counsel concerning the choice again divide the waters of the Red Sea of a leader and head, but in the divine for them? Could they anticipate a estimation, it is regarded as a deed actpeaceful passage along the territories ually done. Their conduct was no less of the warlike nations that bordered than a formal renunciation of the divine their path? And should they even suc- authority, and as they thus " despised ceed in setting their feet again on Egyp- the pleasant land, and believed not his tian ground, would they find their an- word; but murmured in their tents, cient oppressors any more favorably and hearkened not unto the voice of the disposed towards them? Would they Lord, therefore he lifted up his hand have forgotten the death of their first- against them, to overthrow them in the born? Would they have buried the wilderness," and we cannot but bow in remembrance of the fathers, children, humble acquiescence with the decree brothers, husbands, who had perished which excluded that generation from in pursuing them? But thus infatu- entrance upon the promised inheritated are men when their hearts are set ance. in them to do evil. Like brute-beasts, they mind only that which is present, The Deportment of Moses and Aaron, and the office of memory and reason Joshua and Caleb, on this Occasion. appears to be suspended. V. 4. And they said one to another. V. 5. Then Moses and Aaron felZ on Hleb. "And they said (every) man to theirfaces. Heb. "And Moses fell and his brother." On this phraseology, see Aaron upon their faces." The motive Note on Lev. 18:18.-~~ Let us make for this prostration was not so much to a captain. Heb. "Let us give a head." sue with great earnestness to the peoChald. "Let us appoint or constitute a ple to forbear their rebellion, as to pray head (principem)." Gr. "Let us give devoutly to the Lord in their behalf, (or appoint) a leader." Targ. Jon. deprecating the sore displeasure which "Let us appoint a king over us for their base and ungrateful conduct had head." On the incidents here related provoked. It had been, no doubt, more the sacred writer, in a subsequent age, befitting that the Israelites themselves thus comments, Neh. 9:16, 17, "But should have fallen down on their faces they and our fathers dealt proudly, and and humbly supplicated the pardon, hardened their necks, and hearkened both of the Lord and his servants, but not to thy commandments, and refused in this, as in thousands of other cases, 198 NUMBERS. [B. C. 1490. 6 And Joshua e the son of search it, is an exceeding good Nun, and Caleb the son of Je- land. phunneh, which were of them 8 If the LORD delight f in us, that searched the land, rent then he will bring us into this their clothes: land, and give it us; a land 7 And they spake unto all which floweth with s milk and the company of the children honey. of Israel, saying, The land, 9 Only rebel hnot ye against which we passed through to the' LORD, neither feariye the f Deut. 10. 15. 2 Sam. 15. 25, 26. 22. 20. 1 K. 10. 9. Ps. 147. 11. g c. 13. 217. h Deut. 9. 23. e ver. 30. 38. i Dent. 20. 3. the transgressors were less impressed the man sinks himself as deep down in with the enormity of their guilt than that direction as possible. those transgressed against. Moses and V. 6. Rent their clothes. A well Aaron, therefore, fell down upon their known token of excessive grief, sorrow, faces in the presence of the whole as- or indignation, prompted especially by sembly, that the offenders might be the hearing of blasphemy against God. awakened to a sense of their danger, In Jer. 36: 24, it is mentioned as a sign and be excited to cry mightily to hea- of culpable apathy on the part of Jeven for mercy. It is ever character- hoiakim, and his servants, that on hearistic of a gracious heart to mourn for ing the words of the Lord's prophets the sins of others as well as for its own. against Judah, " they were not afraid, If we know the iniquities of others, and nor rent their garments." do not mourn for them, we in a sense V. 7. And they spake unto all the commake them our own, and thus become pany. Nothing could well be a strongpartakers of other men's sins. If we er proof of their undaunted courage mourn for them, we discharge ourselves and incorruptible fidelity than daring from responsibility on account of them; thus, in the face of so vast a multitude, they are theirs, and not ours. Moses to bear a testimony directly opposite to and Aaron, therefore, bowed themselves that which had been given by the faithon this occasion in prostration both of less spies. —- Is an exceeding good body and spirit. The more ordinary land. Heb. "Is a good land, very, posture of prayer among the nation of very." Gr. "Exceeding, exceeding Israel seems to have been standing, but good;" that is, every way desirable. in cases of special emergency, when This is the mode of expressing the suthey were deeply distressed and ex- perlative degree in Hebrew. ceedingly anxious for a favorable re- V. 8. If the Lord delight in us. sponse, they resorted to kneeling; and Chald. "If the good pleasure of the in the utmost ardor and importunity of Lord (lit. before the Lord) be with us." prayer, they fell upon theirfaces, as we Gr. "If the Lord choose us." Vulg. learn by the example of our Lord him- " If the Lord be propitious to us." The self, Mat. 26: 39. Luke 22: 41. The meaning is, if we are careful not to forreason of this is, that true humiliation feit the divine favor by our remissness of heart prompts corresponding out- or disobedience. ward gestures, and when the soul is V. 9. Only rebel yc not. Cbald. "But conscious to itself of its desert of hell, rebel ye not against the Word of the B. C. 1490.] CHAPTER XIV. 199 people of the land; for they are LORD is with us': fear - them bread kfor us: their defence is not. departed from them, and the IGen. 48. 21. Deut.20.1-4. 31.6,8. Judg. 1. 22.,72 Chr. 15. -. 32. 8. Ps. 46. 7, 11. Is. 8. 9, 10. 41. ]0. k c. 24. 8. Am. 5. 14. Zech. 8. 23. Rom. 8. 31. m Is 41. 14. Lord." Gr. "Be ye not revolters, to hope from the Divine favor. Among or apostates, from the Lord." Give the old English versions, Matthews', way to no murmuring or discontented Bishop's, and Geneva have, "Their thoughts; nor think or speak of return- shield is departed from them." Comp. ing to Egypt.-'~ They are bread for Ps. 91: 1, "He that dwelleth in the se-,us. Heb. " They are our bread." That cret place of the Most High shall abide is, we shall devour and consume them under the shadow of the Almighty." as a hungry man does bread. As if Ps. 121: 5, 6, " The Lord is thy keeper; they should say, We seemed, indeed, the Lord is thy shade upon thy right but as grasshoppers to them, but we hand. The sun shall not smite thee by say unto you that they shall be bread day, nor the moon by night." The for us; we shall utterly destroy them. metaphor seems to have been derived The expression is doubtless designed to originally from the effects of the cloudy stand in direct opposition to what was pillar in affording a cool and refreshing said by the faithless spies, ch. 13:32, shade from the ardors of the sun as " The land through which we have gone they journeyed through the desert. to search it, is a land that eateth up the But the idea of protection was equally inhabitants thereof." Gr. " They shall associated with this marvellous cloud, be food for us." Vulg. " For we are in which the divine presence was supable to eat them up as bread." Chald. posed to be especially resident. "The "They are delivered into our hand." margin reads'shadow;' but as this A similar phraseology is not unusual. word has a common application, which Num. 24: 8, "He (Israel) shall eat up the original has not in view, perhaps the nations his enemies." Ps. 79:7,'shade' would be better; but as even "For they have devoured Jacob, and laid this is not unambiguous, perhaps the waste his dwelling place." Ps. 14: 4, paraphrase'protecting shade' would "Who eat iqp may people as they eat be best of all. The force of this and bread." Deut. 7: 16, " And thou shalt other similar allusions in the Bible is consume all the people which the Lord in a great degree lost upon those who, thy God shall deliver thee."- ~ Their under the scorching sun of the east, defernce is departed from them. The have not had occasion to experience original Hebrew (Dti tzilldm) is far that the shelter of some shady place is more expressive: —" Their shadow, or an enjoyment of such essential imporshade, has departed from them." That tance, as to be only inferior in value is, their defence, covert, protection, and gratification to that of drink to one rendered by the Chald. " Their strength who is dried up with thirst under the has departed from them." Vulg. "All same circumstances. Hence, in the aid or protection has gone from them." language of Asia, we generally find that The Gr. has a rendering peculiar to it- the word' shade,' or' shadow,' is used self:-" For their time (i. e. season of as a metaphor to express defence and prosperity) has withdrawn from them;" shelter; but it must be admitted that it implying that their iniquities had come is not always easy to understand where to the full, and they had nothing more a person's own shadow, or a protecting 200 NUMBERS. [B. C. 1490. 10 But all the congregation And 0 the glory of the LORD bade stone themnwith stones. appeared in the tabernacle of n Ex. 17. 4. o c. 16. 19. 42. 20. 6. shadefor him is expressed. Both senses brethren the storm of divine displeasure seem to be in use, the former implying which they saw impending. " Though the protection and favor he has the Moses and Aaron entreat upon their power to bestow, and the latter the faces, and Joshua and Caleb persuade, protection and favor which he enjoys. yet they move nothing. The obstinate Hence, in Arabia and Persia particu- multitude, grown more violent with oplarly, complimentary expressions con- posing, is ready to return them stones tinually refer to the shadow, in such for their prayers. Such have been ever phrases as-' May your shadow be con- the thanks of fidelity and truth. Crosstinually extended;'' May your shadow ed wickedness proves desperate; and, never be diminished;'' May your shad- instead of yielding, seeks for revenge. ow be extended over the heads of your Notbing is so hateful to a resolute sinwell-wishers;''May your shadow be ner, as good counsel." —Bp. Hall.a continual shelter to me,' etc. Some- T And the glory qf the Lord appeared times the phrase runs:'May the shad- in the tabernacle of the congregation. ow of your prosperity'-' of your pro- It would seem that their murderous tection,' etc. Mr. Roberts notices a purpose would have been accomplished similar use of the word in India, where had they not been deterred by a sudden a poor man, speaking of a rich friend, manifestation of the divine glory, which says,' He is my shadow,' that is, he is spoke to their perception the language my defence;' My shadow is gone,' of fearful threatening. The Shekinah, meaning, he has lost his defence; which usually abode within the Taber-'Alas! those poor people have lost nacle, now displayed itself in connection their shadow,' etc. The Sultan of Tur- with the cloudy pillar, that seems on key and the Shah of Persia are both this occasion to have lowered itself styled' The Refuge of the World,' un- from its usual elevation, and taken its questionably with a primary reference station immediately over or ubpon the to a shadow: indeed both these mon- Tabernacle, and not in it, as we read in archs lay claim to the title of'The our version; as otherwise it could not Shadow of God " (Zd-ullah); and the have been seen by the congregation, as idea which such a title is intended to we are nevertheless assured it was. convey will, after this explanation, be Gr. " And the glory of the Lord appearcomprehended without difficulty."- ed in the cloud on the tabernacle of Piet. Bible.-~T And the -Lord is vwith witness." Chald. "And the glory of us. Chald. " And the Word of the Lord the Lord was revealed." Arab. "Then is for our help." appeared the splendor of God." For V. 10. All the congregation bade stone an account of this as a visible phenomthem with stones. Heb. " All the congre- enon, see Note on Ex. 16:10. The great gation said to stone them with stones." and glorious Being, who was invisibly That is, proposed. They would thus re- present while the sin conceived in their ward the exemplary fidelity and firm- hearts was working out its fruits, now ness of these true-hearted servants of shows himself to have been all along the Most High, who were mainlyintent cognizant of its operation, and he upon turning from the heads of their becomes fearfully manifest. Thus the B.C. 1490.] CHAPTER XIV. 201 the congregation before all the for all the signs which I have children of Israel. showed among them? 11 And the LORD said unto 12 I will smite them with the Moses, How long will this peo- pestilence, and disinherit them, ple provoke P me? and how long and will make ofr thee a greater will it be ere they believe me q, nation and mightier than they. p Zech.. 14. Heb. 3. 16. q Ps. 106. 21. John 12. 37. r Ex. 32. 10. guilty conscience realizes the divine that they could not enter in because of Being present to itself when a sinful unbelief." Jude v. 5, "I will therefore act has been committed as it does not put you in remembrance, though ye before. The pain of remorse is aggra- once knew this, how that the Lord, vated by the reflection, that the Lord having saved the people out of the land might have been previously seen with of Egypt, afterwards destroyed them the eye of faith to the prevention of that that believed not."-~ -For all the sin which now fills the soul with an- signs, etc. Heb. "In all the signs." guish. Another inference drawn from So at a subsequent period it is said of the narrative is, that the Lord is prone the posterity of this people, John 12: to appear in behalf of his seiants when 37, " Though he had done so many mirreduced to their utmost straits. For acles before them, yet they believed wise ends he withholds the sensible to- not on him." ~[ Among them. Heb. kens of his presence till danger is fully bekirbo, in the midst of him, i. e. of the ripe, till their condition seems abso- people spoken of collectively. lutely hopeless, and then he triumph- V. 12. Iwill smite them with thepesantly comes forth from his secret place tilence. Heb. "I will smite him, etc." and rescues and vindicates them. Collect. sing. comp. v. 15. For "pestiV. 11. low long will thispeoplepro- lence" here the Gr. and Chald. both voke me? Heb. "Despise, blaspheme, exhibit "death." See the usage illusor contemptuously treat me." Gr. "Ir- trated in the Note on Ex. 5:3. The ritate me." Vulg. "Detract me." The event showed that this is not to be ungeneral import is that of contemning, derstood as an absolute and irrevocable with special marks of indignity. It determination, but simply as a commioccurs Is. 5: 24. 52: 5. Prov. 1: 30. nation, like that of the destruction of 15: 5. IT How long will it be ere they Nineveh within forty days, with the imbelieve me I Heb. "How long will they plied condition of exemption in case of not believe me?" Chald. "How long speedy repentance or powerful interwill they not believe in my Word?" cession. — Disinherit them. Heb. Gr. "How long will they not believe oriskenneu. Chald., Gr., and Vulg., me?" The unbelief now evinced is "Will destroy or consume them." The frequently alluded to elsewhere as the true import is, that he would deprive grand procuring cause of their exclu- them of the land'promised to their fasion from the land of promise. Thus, thers. On the peculiar usage of the Deut. 1: 32, "Yet in this thing ye did original term see Note on v. 24.not believe the Lord your God." Heb. 1 Will make of thee a greater nation, 3:18, 19, "And to whom sware he that etc. Heb. "Will make thee to a nathey should not enter into his rest, but tion," etc. Gr. "I will make thee and to them that believed not? So we see thy father's house," etc. So also the 9* 202 NUMBERS. [B. C. 1490. 13 And Moses 8 said unto the that thou, LORD, art seen v face LoRD, Thent the Egyptians shall to face; and that thy cloud w hear it, (for thou broughtest up standeth over them; and that this people in thy might from thou x goest before them, by among them;) daytime in a pillar of a cloud, 14 And they will tell it to and in a pillar of fire by the inhabitants of this land; for night. they have" heard that thou, 15 Now, if thou shalt kill LORD, art among this people; all this people as one man, then s Deut. 9. 26,'28. t Deut. 32. 27. Ezek. 20. 9,14. v Ex. 33. 11. w c. 10. 34. z Ex. 13. 21, 22. u Josh. 2. 9, 10. Ps. 78. 14. Sam. A similar declaration is made to the land of Canaan to be meant, with Moses Ex. 32: 10, on the occasion of which the Egyptians had more or less the people's sin in the matter of the of intercourse. The point will remain golden calf. It is equivalent to saying, doubtful after all our efforts to settle that rather than the promise given to it clearly. — That thou, Lord, art Abraham should fail of accomplish- among this people. Chald. " That thou, ment, he would raise up from Moses a Lord, abidest with thy majesty among new offspring of the same stock, who this people."-'- Art seen face to face. should inherit the blessings which Is- Heb. "Eye to eye." That is, in the rael had forfeited. The noble disinter- most open, plain, and visible manestedness of Moses appears conspicuous ner, without any interposing medium. in his reply. He is much more con- Chald. "That with their eyes they have cerned for the divine honor than his seen the majesty of thy glory." By the own. Targ. Jon. this is referred to the giving V. 13. The Egyptians shall hear (it). of the Law upon Sinai. It was then The language here is somewhat abrupt, especially that this manifestation was as we should have anticipated that Mo- made. — Thy cloud standeth over ses would have prefaced his pleading them. Affording them shelter and prowith something like this: "If thou tection; rendered by the Targ. Jon., shalt smite them, 0 Lord, with the pes- "that they should not be hurt either tilence as thou dost threaten, then the by heat or by rain." Comp. Ex. 13: Egyptians shall hear," etc. But in his 21, 22. Num. 9: 17, etc. impassioned state of mind he seizes at V. 15. 2Tow (if) thou kill (all) this once upon the purpose of God as ex- people as one man. The conditional pressed in the preceding verse, and "if" does not occur in the original, draws from it the consequences now which requires the literal rendering stated in order to avert it. "thou hast killed this people as one V. 14. And they will tell (it), etc. Or, man," that is, by the terror of the Heb. "They will say;" i. e. they will threatening just uttered. If thou adsay what follows in v. 16, for verses herest to thy purpose, such will be the 14, 15 are properly parenthetical. —- destructive effect. He then goes on to ~ To the inhabitants of this land. That state what the consequences will be as is, probably, of the land of Arabia, on respects the nations which shall hear the extreme boundaries of which they of it. From this it appears that the now were. Others, however, suppose present rendering is substantially cor B. C. 1490.] CHAPTER XIV. 203 the nations which have heard them, therefore he hath slain the fame of thee will speak, them in the wilderness. saying, 17 And now, I beseech thee, 16 Because Y the LORD was let the power z of my LORD be not able to bring this people in- great, according as thou hast to the land which he sware unto spoken a, saying, y Deut. 9. 28. Josh. 7. 9. z Mic. 3. 8. Mat. 9. 6, 8. a Ex. 34. 6, 7. rect, and would not be improved by becomes, however, a question what the the omission of "if."- 1 Which had greatness of the divine power has to do heard the fame of thee. Heb. "The with the forgiveness of the people's sin. hearsay or report of thee." Chald. It is doubtless a great error to refer "Which have heard the fame of thy such an act to omnipotence, as moral might." Gr. "Which have heard thy attributes are mainly involved in it. name." The true solution, we are satisfied, is, V. 16. Because the Lord was not able, to understand the ability and the power etc. Heb. "From the not being able spoken of in this connection as virof the Lord to bring this people," etc. tually synonymous with wuillingness. By a close inspection of the context, When Moses says, v. 16, "because the v. 13-19, it will appear that Moses Lord was not able to bring this people fouinds his plea upon three especial into the land which he sware unto considerations: 1. The disparagement them," we are not, we think, to underto which the Divine name and glory stand it of what may be termed the would be subjected in the estimation Lord's natural, but of his moral abiliboth of the Egyptians and the Canaan- ty; not, so to speak, of a physical incaites, as if he could not accomplish his pacity, but of an interior mental unwilpromises. This would give them oc- lingness to bestow upon them a favor casion to blaspheme. 2. The dictates of which they had shown themselves of the gracious long-suffering and for- so signally undeserving. As far as giving nature of God. 3. The prece- mere omnipotence was concerned, it dent (vs. 17, 18) of the past train of the required no greater exercise of that to divine providences, wherein pardon conduct them into Canaan than to slay had been repeatedly granted them from them by desolating judgments in the the day of their leaving Egypt to the wilderness. It is not then this kind of present. On this threefold ground he inability which the heathen would imbuilds his plea for mercy to be shown pute to the Lord, but simply the inato the sinning people. bility of a repugnant will. And it will V. 17. Let the power of my Lord be probably be found that in nearly, if not great. Or, "let the might," etc., as quite, every instance in which the origthe original is the same word with that inal word is applied to the Most High, which occurs in v. 13, and is there ren- it denotes the ability or inability which dered might. The Heb. for "Lord" is involved in the disposition as being in this passage is "Adonai," on which favorable or averse. So when he prays see Note on Gen. 15: 2. "Let thy that the Lord would "magnify his power be great" is equivalent to, let power" in the forgiveness of the presthy power be manifested to be great. ent transgression, he means nothing Gr. "Let thy strength be exalted." It more than that he would put forth his 204 NUMBERS. [B. 0. 1490. 18 The LORD is long-suffer- cording unto the greatness of ing, and of great mercy, forgiv- thy mercy, and as thou hast foringb iniquity and transgression, given this people from Egypt and by no means clearing the even until now. guilty; visiting the iniquity 20 And the LORD said, I of the fathers upon the children have pardoned, according e to unto the third and fourth gene- thy word: ration. 21 But as truly as I live 19 Pardon d, I beseech thee, ally the earth shall be filled with the iniquity of this people, ac- the glory of the LORD. b Mic. 7. 18. c Ex. 20. 5. Jer. 23. 2. d Ps. 78. 38. e Ps. 106. 23. Jas. 5. 16. f Ps. 72. 19 Is. 66. 18, 19. moral proclivity or propension impel- apostle, quoting the words, Rom. 14: ling him to pardon. Any other idea of 11, says, "For it is written, As I live, power in such a connection is gross and saith the Lord." The version of the materialistic. Arab. is peculiar: "Nevertheless by V. 18. Thlie Lord (is) long-strfering, my eternal duration (or existence) and etc. Heb. "Long of anger." See the by my splendor which fills the whole terms employed in this verse fully ex- earth have I sworn." As the lifting plained in the Note on Ex. 34: 6, 7. up of the hand was a usual accompaniV. 19. From Egypt even quntil now. ment of taking an oath, so we find both That is, from the time of leaving Egypt. conjoined Deut. 32: 40, "For I lift up This is frequently the force of the Heb. my hand to heaven, and say, I live for preposition "from." ever." Hence it is said of the oath V. 20. I have pardoned according to which the Lord sware, Ps. 106: 26, thy word. That is, I will not destroy "Therefore he lifted up his hand them all as one man; I will not cut off against them, to overthrow them in the whole nation as I at first threaten- the wilderness." Ezek. 20:15, " Yet ed, but will punish only those who also I lifted up my hand unto them in have now so grossly rebelled, leaving the wilderness, that I would not bring it to their posterity to inherit the land. them into the land which I had given In this connection the words of the them."- ~ All the earth shall befilled Psalmist may properly be cited, Ps. with the glory of the Lord. The im106: 23, " Therefore he said that he port of this declaration in this connecwould destroy them, had not Moses his tion is not at once perfectly obvious. chosen stood before him in the breach From the rendering of the subsequent to turn away his wrath, lest he should verse, which ostensibly gives a reason destroy them." for the present declaration, it would V. 21. As truly as I live, etc. Heb. seem that the earth was to be filled "And assuredly I live, and all the with the divine glory as a consequence earth shall be filled," etc. A form of of the condign punishment of the men oath frequently appropriated to the who had not hearkened to his voice. Most High, as Ezek. 13: 3. 20: 33. 5: By others it is understood of the glory 11. Accordingly it is said, Jer. 4: 2, which he would procure to himself by " And thou shalt swear, The Lord liv- means of the miraculous and illustrious eth," etc. So when it is said, Is. 45: things that he would do for his people 23, "I have sworn by myself," the in conducting them into the land of B. C. 1490.] CHAPTER XIV. 205 22 Because all those men the land which I sware unto which have seen my glory, and their fathers, neither shall any my miracles which I did in of them that provoked me see Egypt and in the wilderness, it. have tempted me now these ten 24 But my servant Caleb h, times, and have not hearkened because he had another spirit to my voice; with him, and hath followed me 23 Surely a they shall not see fully, him will I bring into the g Deut. 1. 35, etc. Ps. 95.11. Ezek. 20.15. Heb. 3.17, 18. h c. 32. 11, 12. promise. (See Note on Ex. 16: 7.) We As the land of Canaan was a represenmay perhaps consider both ideas as in- tative of heaven, the exclusion of the cluded. The earth should be filled rebellious Israelites from that land was with the report of the glorious and a shadow of the exclusion of all the righteous acts of the Lord in punishing unbelieving and disobedient from the the offenders and crowning the residue kingdom of heaven. of his people with the most signal mer- V. 24. But my servant Caleb, because cies. The Lord receives glory just in he had another spirit with himn. IIeb. proportion as the majesty and justice " Because there was another spirit with of his administration are acknowledged him." That is, he was actuated by a among men. very different spirit from the rest of the V. 22. Which have seen my glory and spies. His was a bold, resolute, couramy miracles. That is, probably, "have geous spirit, while theirs was a base, seen my glory, even my miracles." The cowardly, and pusillanimous spirit. Lord's glory shone forth in the miracu- The Arab. renders the clause, "But lous works which he performed. my servant Caleb, inasmuch as he had T These ten times. These many times; another sentiment (or opinion), by reaa definite number for an indefinite, as son of which he followed my obedience," in Gen. 31: 7, " And changed my wages etc. The same testimony is doubtless ten times," i. e. frequently. Job 19: 3, to be understood as applicable to:"These ten times have ye reproached Joshua, though not here named, for me." Lev. 26: 26. Although it is re- the reason probably that he was not markable that an exact enumeration classed with the mass of the people, brings out the number ten as the num- but was a constant attendant upon Mober of instances in which they had ses. He is expressly included in the sinned and been forgiven. promise, ch. 32: 12. ~[ A-nd hath V. 23. Surely they shall not see. Heb. followed me fully. IHeb. "Hath ful"If they shall see." A formula of filled after me." That is, hath exhibswearing equivalent to a divine oath ited a full, constant, and complete obethat they shall not see, i. e. shall not dience in this matter; hath neither enjoy, the land, as explained by David, turned aside, halted, or come short in Ps. 95:11, " Unto whom I sware in my following or complying with my comwrath, if they shall enter into my rest," mands. The same original phrase ocwhich the apostle cites, Heb. 3:18, curs Deut. 1: 3. Josh. 14: 8, 9, 14, on " To whom sware he that they should which latter passage see Note. The not enter into his rest? " " If" in such contrary is asserted of Solomon, 1 Kings connections has the force of a negative. 11: 6, "And Solomon did evil in the 206 NUMBERS. [B. C. 1490. land whereinto he went; and his 25 (Now the Amalekites and seed shall possess it. the Canaanites dwelt in the sight of the Lord, and went sot fully Heb. horashtim, shall disinherit them. after the Lord, as did David his fa- For further illustrations of the usage in ther." Heb. "Fulfilled not after the question comp. Gen. 15: 3. Deut. 2: Lord." The like unfavorable testimony 24, 31. 1 Kings 21: 15. Is. 14: 21. Deut. is borne of the people at large, ch. 32: 2: 21, 22. Judg. 14: 15. Sol. Jarchi in 11, " Surely none of the men that came the present passage interprets the word up out of Egypt, from twenty years old in the sense of disinheriting or driving and upward, shall see the land which I out: "They shall drive out the Anasware unto Abraham, unto Isaac, and kims and the people that are therein." unto Jacob; because they have not The promise which the Lord now conwholly followed me." Heb. "They firmed with an oath to Caleb was conhave not fulfilled after me." We may veyed to him in the Lord's name by here remark that the Gr. exhibits "He Moses, and therefore in Josh. 14: 9, the followed me obsequiously." Chald. swearing itself is attributed to Moses: "He hath perfectly fulfilled, or accom- "And Moses sware on that day, sayplished, after my fear." Chazkuni, a ing, Surely the land whereon thy feet Jewish writer, renders, "He hath ac- have trodden shall be thine inheritance, complished the word after me," and and thy children's for ever, because compares it with 1 Kings 1: 14, "Be- thou hast wholly followed the Lord my hold, while thou yet talkest there with God." See Note in loc. the king, I also will come in after thee V. 25. Now the Amalekites and the and confirm thy words." Heb. "Fill Canaanites dwelt iln the valley. Heb. up thy words."- ~ And his seed shall yosh'b (were or are) sitting. The conpossess it. Heb. yorishendh, shall ir.- struction is somewhat doubtful, as it is heist it, as rendered both by the Gr. not clear who is the speaker. If the and Chald.; or, shall cause to inherit it, clause is but a continuation of the i. e. shall leave it to their posterity for Lord's words, as many commentators an inheritance. The usage of this word suppose, it should be read without a is peculiar, as by a figure called anti- parenthesis, and in the present tense, phrasis it denotes according to its rela- -" dwell in the valley." If, on the tions either the act of inheriting or dis- other hand, it is interjected by Moses, inheriting. In the latter sense the the present rendering is most correct. word occurs above, v. 12, and in the For ourselves we give the preference present passage it would bear the sense to the former, regarding it as equivaof disinheriting and driving out the in- lent to saying: " Inasmuch as the Amhabitants, and seizing upon it, as in alekites and Canaanites are at present Josh. 8: 7, " Then ye shall rise up from occupying a position in the valley on the ambush and seize upon the city." the opposite side of the mountain, and Heb. horashtem, including the twofold will be apt to fall upon you with an idea of expelling the inhabitants and overpowering force if you attempt to taking possession for themselves, with climb and cross the mountain, therewhich coincides the language of Caleb, fore for your own safety turn to-morJosh. 14: 12, "If so be the Lord will row and advance into the wilderness be with me, then I shall be able to by the way of the Red Sea." It is true, drive them out, as the Lord said." I that the Canaanites are said, v. 45, to B. C. 1490.] CHAPTER XIV. 207 valley.) To-morrow turn you, ness by the way of the Red and get you into the wilder- Sea. dwell in the mountain, but in either is said they should commence a retrocase we consider the term "dwell" as grade march "to-morrow," yet it is equivalent to " sit " in the sense of tem- probable the term is to be understood porarily occupying a position, like those in a somewhat indefinite sense as equivwho lie in wait. Thus Josh. 8: 9, alent to hereafter, henceforward, or at " And they went to lie in ambush, and an early day, as in Ex. 13: 14, "And it abode (y'shebu) between Bethel and shall be when thy son asketh thee in Ai." On the apparent discrepancy time to come (miahor, to-morrow), saybetween vs. 25 and 45 Chazkuni re- ing, etc." It is at any rate clear that marks as follows: "The most of them they did not move at once according to abode (sat) in the valley, and some of the letter of the command, but that they them in the mountain, and those few abode many days at Kadesh after their warred against them (the Israelites); defeat, and before they began to comand therefore it is written,'which sat pass Mount Seir. ~[ By the way of in that mountain,' to imply that there the Red Sea. That is, by the way towere some of them which sat in another wards the Red Sea. And so generally place; or, it may be, they dwelt in the throughout the Scriptures, "the way valley, and when they heard that the of" is equivalent to " the way towards." sons of Israel came against them, they The original for "get you" is "jourwent up into the mountain, and lay in ney for yourselves." As to the precise wait for them there; and we find that direction in which they were now com-'sitting' sometimes means'lying in manded to travel, and the various subwait,' as it is written Ps. 10: 8,'He sequent routes taken in the wilderness sitteth in the lurking-places of the vil- during the lapse of the ensuing thirtylages."' The two peoples here men- eight years, we must content ourselves tioned, upon the tidings of the ap- with referring to the geographical inproach of the Israelites, had got to- vestigations of Wells, Robinson, Kitto, gether and posted themselves in the Stanley, and others, who have devoted valley lying on the other side of the their special attention to this departmountain range at the foot of which ment of biblical inquiry. It has not the tribes were now encamped, and comported with the general scope of were resolved to fall upon them at their our studies to endeavor to unravel the first advance onwards, for which pur- complexities of the wanderings of Ispose a portion of them had no doubt rael over the Arabian peninsula for stationed themselves on the mountain forty years, till they entered the preto watch the movements of the host. cincts of Canaan. It is not improbable -- To-morrow turn you, etc. We that the labyrinthian character of the see in this a memorable token of the mazes and meanders through which Lord's goodness, inasmuch as at the they were led partook of the typical same time that he was so highly dis- character of their residence in Egypt pleased with them, he was still very and their deliverance therefrom, and unwilling that they should fall into was intended to represent the confused the hands of their enemies. They were and irregular course, now forward and now encamped in Kadesh, from whence now backward, of the soul in the earthey had sent the spies, and though it lier stages of the regenerate life. The 208 NUMBERS. [B. C. 1490. 26 And the LORD spake unto ings of the children of Israel, Moses and unto Aaron, saying, which they murmur against 27 How long shall I bear me. with this evil congregation, 28 Say unto them, As truly which murmur against me? as I live, saith the LORD, as ye I have heard k the murmur- have spoken in mine ears, so i Mat. 17. 17. k Ex. 16. 12. will I do to you: exodus of the nation from Egypt, the v. 39.-~T How long (shall I bear with) passage through the Red Sea, the de- this evil congregation, etc. Heb. "How struction of Pharaoh and his host, and long to this evil congregation?" That the immediately subsequent events are is, how long shall I pardon, vs. 19, 20; all but universally acknowledged to or, how long shall I bear with? An shadow forth analogous phases in the imperfect form of speech such as men experience of the Christian, and we see are wont to employ under the influence not why the representative principle of a strongly impassioned state of should not hold in regard to the whole of mind. Comp. Ex. 32: 32. Ps. 6: 4. their desert history, as well as in regard 90: 13.- i Which murmur against to its preliminaries and commencement. me. Heb. mallinim 6ldi, which cause We accordingly incline to regard very (thepeople) to murmur against me. So favorably the following remarks ofAins- also in the ensuing clause the idea is worth (in loc.) on the present peculiar that of a murmuring which is first encrisis in their sojournings: "In this tertained by one party and thence comRed Sea the people had been baptized, municated and propagated to others. 1 Cor. 10: 1, 2. Ex. 14. Baptism was It implies the spreading of a disaffec-'unto repentance,' and with confession tion like the widening of the waves on of sins, and into the death of Christ, the surface of a lake. Mat. 3: 6,11. Rom. 6: 3. So this send- V. 28. (As truly as) I live, saith the ing them back into the wilderness to- Lord. The usual formula of a divine wards the Red Sea, was to humble oath, as in v. 21. It is here that the them by repentance, that through faith Lord swears in his anger that they in Christ they might have entrance shall not enter into his rest. Comp. into the kingdom of heaven; otherwise Ps. 95: 11. Heb. 3: 18. Num. 32: 10, they should perish for ever, as their car- 11. — ~ As ye have spoken in mine cases perished in the wilderness." ears, so will I do to you. Heb. "If I do not so unto you as ye have spoThe Lord renews his Threatening. ken in mine ears." The Lord is here Vs. 26, 27. And the Zord spake unto pleased to take them at their word; Moses and unto Aaron, saying, etc. their wish was that "they might die Hitherto from v. 11, the Lord appears in the wilderness," v. 2. Here their to have spoken continuously in a some- own imprecation comes upon them, as what private way to Moses alone, re- it did upon their descendants afterceiving and replying to his earnest plea wards when they wished that Christ's contained vs. 13-19. Here, we con- blood might be upon their own and c(ive, commences a new address to Mo- their children's heads, Mat. 27: 25. ses and Aaron conjointly, and intended "No less may befall those desperate to be imparted by them to the people, profane varlets, whose rhetorical flour B. C. 1490.] CHAPTER XIV. 209 29 Your carcases shall fall which have murmured against in this wilderness; and all that me, were Znumbered of you, accord- 30 Doubtless ye shall not ing to your whole number, from come into the land concerning twenty years old and upward, which I sware to make you I c. 1. 45. dwell therein, save Caleb the ish in their common discourse is fre- eluded in the severe sentence here dequently interlarded with a wish that nounced, but only the adult men above "God would damn them;" which is twenty. This accounts for the fact that all the mercy they desire from God. we find Eleazar, who is mentioned at Such self-cursing seldom escapeth God's the numberings of the Levites, ch. 3: vengeance." —Cness. 32, alive at the dividing of the land of V. 29. Your carcases shallfall in this Canaan. It is evident, therefore, that wilderness. This is rendered in the Gr. the language of the following passage, version by iKwAa, kola, which properly ch. 26: 63-65, is to be limited by the signifies limbs or members, as of the explanation now given: "These are human body, but in several instances they that were numbered by Moses and it is used synecdochically for carcase, Eleazar the priest, who numbered the corpse, dead body, as Lev. 26: 30. children of Israel in the plains of Moab 1 Sam. 17: 46. Is. 66: 24. Heb. 3:17. by Jordan near Jericho. But among Their language was, v. 3, "Would to these there was not a man of them God we had died in this wilderness," whom Moses and Aaron the priest numand now their expressed desire is to be bered, when they numbered the chilgranted them.-.~ And all that were dren of Israel in the wilderness of Sinumbered of you, etc. Heb. vekolpeku- nai. For the Lord had said of them, dekemrn lekol misparkem, and (or even) They shall surely die in the wilderness. all your mustered ones according to all And there was not left a man of them, your number. The distinction between save Caleb the son of Jephunneh, and " mustering " and " numbering " is here Joshua the son of Nun." lost sight of in our common version, V. 30. Doubtless ye shall not come inthough intrinsically marked and im- to the land, etc. Heb. "If ye shall come portant. In mustering, marshalling, in," having, as we have before remarkor arranging a host, it would be very ed, the force of a negative. — (Cos&natural to take a census also, but the cerning) which I sware. Heb. "Lifted two things are essentially distinct, my hand." Chald. "Sware by my though both are involved in the present Word." See Note on Gen. 14: 22. So clause. — From twenty years old and Deut. 32: 40, " I lift my hand to heaven, supward. Amounting, as we learn ch. and say, I live for ever." ~ To make 1: 46, to 603,550, exclusive of the Le- you dwell therein. Heb. leshakkan, the vites who were not numbered at this root word from whence is derived "shetime, and when they were numbered, kinah," respecting which see appenthey were numbered not from twenty dix to the Notes on Ex. 20. The swearyears old, but from a month old and ing here alluded to was a swearing not upward. Consequently neither the Le- to these particular men, but to the pavites nor the children under twenty, triarchs in behalf of their posterity. nor the wives of the offenders were in- The oath was fulfilled to that posterity, 210 NUMBERS. [B. C. 1490. son of Jephunneh, and Joshua 32 But as for you, your carthe son of Nun. cases, n they shall fall in this 31 But your little ones, which wilderness. ye said should be a prey, them 33 And your children shall will I bring in, and they shall wander in 0 the wilderness forty know the land which ye have years, and bear yours whoredespised m. n 1 Cor. 10. 5. o c. 32. 13. Ps. 107. 40. m Ps. 106. 24. p Jer. 3. 1, 2. Ezek. 23. 35. Hos. 9. 1. though not to every individual of it. lated to it, as sheep obtain their food As Grotius remarks, the land was prom- by wandering from place to place over ised by oath, " non personis, sed popu- their pasture grounds. This was espelo," not to persons, but to the people. cially the case with the flocks of the Such a promise is not violated even in Arabian shepherds, who inhabited a case a large proportion of the people region so wild, rocky, and barren, that are excluded. they could not long remain in one V. 31. But your little ones. Your place, but were obliged to strike their children under twenty years of age, tents and seek new grazing places, as v. 3. The very children about whose one after another would be speedily safety they had shown so much distrust exhausted. Chazkuni explains it:and manifested such irreligious solici- "As sheep feed sometimes here and tude, should be the persons that should sometimes there, so your sons shall certainly inherit the promised land, remove hither and thither, till their though a long and trying period should carcases be consumed." An allusion first intervene.-~s They shall know somewhat analogous is perhaps to be the land which ye have despised. That recognized lIos. 4: 16, " The Lord will is, shall know and enjoy the good of feed them as a lamb in a large place." the land. Gr. "Shall inherit." Com- That is, dispersed, in their captivity, pare with this the statement of Moses, among the conquering countries, among Deut. 1: 39, " Moreover, your little ones, the Assyrians and Medes, who occupied which ye said should be a prey, and a very large country. They would not your children, which in that day had be satisfied with the sheepfold of Cano knowledge between good and evil, naan, and, therefore, says the Lord, they shall go in thither, and unto them they shall have more room; they shall will I give it, and they shall possess it." go into a large place, but it shall be a V. 32. But (as for) you, your car- place of captivity. They shall be as a cases, they shall fall, etc. Heb. "And lamb alone in the wilderness, succoryour carcases, you, shall fall;" where less, helpless, surrounded by dangers, the latter "you" is exegetical of "car- and with no eye near to pity, no hand cases," implying the exemption of the to help it. They shall be carried into children-you or yourselves only. captivity, and shall there be lamenting V. 33. Your children s4all wander and mourning, and in danger from in the wilderness forty years. Heb. prowling wolves, but there shall be "Shall be feeding." Gr. "Shall be none to regard, none to deliver.fed.".Chald. "Shall tarry or abide." T fForty yeass. That is, reckoning from The original term is not the appropri- the time of their coming out of Egypt; ate term for wandering, but is still re- of which period one year and a half had B.C. 1490.] CHAPTER XIV. 211 doms, until your carcases be for a year, shall ye bear your wasted in the wilderness. iniquities, even forty years; and 34 After the number of the ye shall know my breach' of days in which ye searched the promise: land, even forty q days, each day q c. 13. 25. r Jer. 18. 9, 10. Lam. 3. 31-33. already elapsed. Deut. 2: 14, "And Chald. "Ye shall know that ye have the space in which we came from murmured against me." Vulg. "Ye Kadesh-barnea, until we were come shall know my revenge." In the variover the brook Zered, was thirty and ous English versions we have the foleight years." Comp. Num. 10: 11.- lowing:-Cov., "That ye may know 11 And bear your whoredoms. That is, what it is, when I withdraw my hand." the punishment of your whoredoms. Mat., "Ye shall feel my vengeance." Chald. "Shall take upon them your Cran., "Ye shall know my displeasiniquities." A well kown figurative ure." Purv., "Ye shall know a rupexpression for idolatry and other gross ture with me." Ainsworth renders it forms of transgression and apostasy. as in our version, but italicizes and Comp. Jer. 3: 9. Ezek. 16: 15-17. Ex. parenthesizes the words "of prom34:15, 16. Lev. 17: 7.- ~ Until your ise: "-" Ye shall know my breach (of carcases be wasted. Heb. ad tom. The promise)." As there is nothing to anroot of this verb is the word which gen- swer to these words in the original, it erally denotes what isperfect, complete, is not easy to perceive the grounds on finished, consummated. It is well ren- which our translators have inserted dered by wasted, i. e. consumed, in the them without the usual indications conpresent passage. veyed by italic letters. They doubtless V. 34. After the number of the days. supposed that the " breach" implied a Heb. lit. " In, or by, the number." Gr. "breach of promise," but this cannot " According to the number." ~T For- be shown to be the legitimate purport ty days, each day for a year. So Ezek. of the term, although if it were, the ex4: 6, "I have appointed thee each day pression is still susceptible of a sense for a year," where the prophet was consistent with the general tenor of symbolically to bear the iniquity of Is- Scripture, and one that leaves the Dirael as many days as they had sinned vine perfections unimpeached. The years. In this usage we find authority divine promise or covenant relative to for interpreting " days" in prophecy as the possession of the land of Canaan denoting "years." See Dan. 9: 24, etc. was conditioned upon the obedience of Rev. 11: 3. ~ Ye shall know my the people to the laws, statutes, and breach of promise. Heb. tenu-dthi, my ordinances which the Lord appointed breach. As the original term occurs them. If they failed in their engageonly here and in Job 33:10, where it is ments, the Lord was released from his, rendered, " Behold, he findeth occasions and nothing more than this is meant against me," it is difficult to fix with by his "breach of promise." The precision the genuine meaning of the Most High is never the first to fail in clause. We are left, therefore, to a the performance of what he has enchoice among a great diversity of ren- gaged to do for his creature, but he derings. For instance, Gr. "Ye shall may justly forsake those that forsake know the indignation of mine anger." him. This is the only possible " breach 212 NUMBERS. [B. C. 1490. 35 I1 the LORD have said, I returned and made all the conwill surely do it unto all this evil gregation to murmur against t congregation, that are gather- him, by bringing up a slander ed together against me; in this upon the land, wilderness they shall be con- 37 Even those men, that did sumed, and there they shall bring up the evil report upon die. the land, died v by the plague 36 And the menu which Mo- before the LORD. ses sent to search the land, who 38 But Joshua the son of 8 c. 23. 19. t ver. 27. u c. 13. 31, 32. v 1 Cor. 10. 10. Heb. 3.17. Jude 5. of promise" that can be laid to the V. 37. Died by the plague before the Lord's charge, and even this is the lan- Lord. Heb. bammaggiphdh, by the guage rather of apparent than of real stroke; that is, by some signal and truth. The root verb to which the fearful stroke of divine judgment, but original noun is referred occurs in the not probably by any disease technically following connections: —Num. 32: 7, termed "the plague." This is more " Wherefore discourage ye (marg. break) particularly intended by the word dethe heart of the children of Israel from var, pestilence, which occurs, v. 12, going over into the land," etc. Ch. 30: above. The present term is not one that 5, " But if her father disallow her in the denotes a disease of any kind, but an day that he heareth," etc.; i. e. if he extraordinary judgment. The origidisannul her promise. nal word is translated slaughter 1 Sam. V. 35. I the Lord have said. Chald. 4: 17, and stroke Ezek. 24: 16. Its " I the Lord have decreed by my Word." usage 2 Chron. 21: 14, shows that the I- I will surely do it. Heb. "If I idea couched under it is general and do not this;" which has the force of an not specific: "Behold, with a great affirmative, as the Gr. renders it, "I plague will the Lord smite thy people;" will surely do." That is, I will surely that is, with some fearful judgment. do or execute what I have threatened. So in the present case, it is stated that -a That are gathered together against the ten unfaithful emissaries perished.me. That is, gathered in a mutinous by some special visitation or stroke of and seditious manner. The gather- the divine displeasure. Having foing was ostensibly against Moses and mented and ripened the mutiny, they Aaron, but in reality against Jehovah became the first sacrifice to the avenghimself who had commissioned his ser- ing justice of heaven. ~ Before the vants to lead and govern the people in Lord. That is, before the Tabernacle, his name.-.~ In this wilderness shall where the glory of the Lord appeared. they be consumed. This sentence or de- So it is said of Uzzah, 1 Chron. 13: 14, cree is so frequently repeated that they that "he died there before the Lord," might know that it was peremptory and whereas in the parallel narrative 2 Sam. irreversible. "So we see that they 6: 7, it is said that "he died there becould not enter in because of unbelief." fore the ark of God." " Let us labor, therefore, to enter that V. 38. Beet Joshua the son of Nun, etc. rest, lest any man fall after the same The literal rendering of this verse is example of unbelief." Heb. 3: 19. decidedly preferable: "But Joshua the 4: 11. son of Nun, and Caleb the son of Je B. C. 1490.] CHAPTER XIV. 213 Nun, and Caleb the son of Je- rael: and the people mourned phunneh, which were of the men greatly. that went to search the land, 40 And they rose up early lived w still. in the morning, and gat them up 39 And Moses told these say- into the top of the mountain, ings unto all the children of Is- saying, Lo, we be here, and will w c. 26. 65. Josh. 14. 6,10. x Ex. 33. 4. Is. 26. 16. phunneh, lived of those men that went said in Scripture to do what they into search the land." These faithful mes- tend and endeavor to do. See this ilsengers, notwithstanding their former lustrated in the Note on Gen. 37: 21. association with those who now perish- Struck with a temporary panic, a traned-, lived, i. e. remained alive safe and sient fit of slavish fear, as the sequel in health. And they survived not only clearly proves, the people now were as the other spies, but all the rebellious forward to advance as they had been Israelites, and went in and took posses- backward before, and though dissuaded sion of the promised inheritance, Josh. by Moses from their rash attempt, they 14: 10. 19: 49. obstinately ventured forth; with what V. 39. And Mloses told these sayings results we are soon informed.- ~ Lo, unto all the children of Israel. That we (be here). IHeb. hinnenu, behold! is, made known to the multitude the we, or, behold us!- [ And will go calamity that had happened and the u~p unto the place which the Lord hath reasons of it; communicating to all promised: for we have sinned. That quarters of the camp the sentence which is, we are now prepared to do what the had now gone forth from the Lord's lips, Lord commanded, and trust that he and which had probably as yet been will make his promise good. We acbut partially circulated among the im- knowledge that we have sinned in not mense host consisting of two or three at once complying with the divine manmillions of people. — And the people dates, and in murmuring and rebelling mourned greatly. Syr. "And the peo- as we have done, but as we confess our ple sat down in excessive grief." Be- guilt and folly now, and are disposed ing overwhelmed with anguish in view to make up for our past delinquencies of the doom which they had so foolish- by an exemplary obedience henceforth, ly brought upon themselves, and which we look for the divine favor. But alas, they were assured was irreversible. they were obedient and valiant too late i! Knowing this to be the fact, they did Having sinned against the clearest light not sue to Moses to pray for them, as and the most emphatic warnings, their they had done on other occasions, ch. transgressions could not be retrieved 11: 2. They had now abundant and by the forced repentance and reformajust cause for weeping, whereas be- tion which they now evinced. "The fore, v. 1, their weeping was causeless. decree was gone forth, the consumpV. 40. And they rose up early in the tion determined; they did not seek the morning, and gat them u~p, etc. Heb. Lord while he might be found, and now "Went up;" i. e. set about it, made he would not be found. Oh, if men all their preparations for it, and actu- would but be as earnest for heaven ally proceeded a considerable distance while their day of grace lasts, as they towards the summit. Men are often will be when it is over; would be as 214 NUMBERS. [B. C. 1490. go up unto the place which the 42 Go not up, for the LORD is LORD hath promised: for we not among you; that ye be not have sinned. smitten before your enemies. 41 And Moses said, Where- 43 For the Amalekites and fore now do ye transgress the the Canaanites are there before commandment Y of the LORD? you, and ye shall fall by the but it shall not prosper. sword; because Z ye are turned y ver. 25. z 2 Chr. 15. 2. solicitous to provide themselves oil ing Canaan at present. The use of while the bridegroom tarries as they " mouth" for "commandment" is very will be when the bridegroom comes, frequent. — But it shall notprosper. how well would it be for them! "- That is, the step on which you are now Henry. intent; the project of ascending the V. 41. And Moses said. By compar- mountain and assaulting your enemies. ing this with the parallel narrative, Gr. " It shall not be auspicious to you." Deut. 1: 41-43, it will be seen that Mo- Syr. " Ye shall not carry out the thing ses acted under special instructions in proposed to its termination." We can saying what he did on this occasion: never presume upon the Lord's bless"But as for you, turn you, and take ing in accomplishing that which is enyour journey into the wilderness, by gaged in contrary to his will. the way of the Red Sea. Then ye an- V. 42. For the Lord is not among you. swered and said unto me, We have IHeb. "The Lord is not in your midst." sinned against the Lord, we will go up Chald. "The Shekinah of the Lord is and fight, according to all that the not among you." The cloudy pillar reLord our God commanded us. And moved not, but remained stationary, when ye had girded on every man his which should have served to them as weapons of war, ye were ready to go an indication that the divine presence up into the hill. And the Lord said was not with them, and that the atunto me, Say unto them, Go not up, tempt was presumptuous.-' TShat neither fight; for I am not among you; ye be not smitten before your enemies. lest ye be smitten before your enemies. Chald. "Lest ye be broken (routed) So I spake unto you; and ye would before your enemies." Gr. "And ye not hear, but rebelled against the com- shall fall before the face of your enemandment of the Lord, and went pre- mies." As if he should say, " The Casumptuously up into the hill."- naanites are before you to attack you, ~ Wherefore do ye now transgress the and the Lord is not among you to procommandment of the Lord? Heb. tect you and fight for you, and there"Wherefore (is) this (that) ye are now fore look to yourselves that'ye be not transgressing the mouth of the Lord?" smitten before your enemies.' Those Gr. "Why do ye transgress the word that are out of the way of their duty of the Lord?" Chald. "Why do ye are from under God's protection, and transgress the decree of the word of go at their peril. It is dangerous gothe Lord?" The commandment which ing where we cannot expect God should they were here transgressing was that, go along with us."-H-enry. v. 25, requiring them to turn back to V. 43. The Amalekites and the Cathe Red Sea and not think of enter- naanites (are) there before you. That is, B. C. 1490.] CHAPTER XIV. 215 away from the LORD, therefore ses, departed not out of the the LORD will not be with camp. you. 45 Then the Amalekites came 44 But they presumed to down, and the Canaanites which go up unto the hill-top: never- dwelt in that hill, and smote theless the ark a of the cove- them, and discomfited them, nant of the LORD, and Mo- even unto Hormah. a c. 10. 33. b c. 21. 3. Judg. 1. 17. have got the start of you, have pre- ever, represent the verb as involving occupied the post which you would the idea of darkness or obscurity, one of seize; implying that their folly in ex- them rendering it, " They went dark, pecting to dispossess a strong and war- or obscure, inasmuch as they went like people who had got into their hands without leave from God," and another, all the strongholds, was equal to their "They set forward in the dark before presumption in going counter to the day-dawning." Hence probably the express command of heaven. T Be- origin of the Vulg. rendering, "Illi cause ye are turned away from the Lord. contenebrati ascenderunt," they being Heb. " Because ye are turned fiom after blinded went up. The former is doubtthe Lord." Chald. "Because ye are less the correct interpretation, as the turned from after the service of the other appears to have arisen from conLord." Gr. "Because ye have turned founding the present root -p ilphal, away unbelievingly or disobediently with i:x diphal, to be dark or obscure. from the Lord."- Therefore the ~I Nevertheless the ark of the coveLord will not be with you. Chald. nant of the Lord, and Hoses, departed not "The Word of the Lord will not be for out of the camp. The ark moved only your help." with the removal of the cloud, and MoV. 44. But they presumed to go up. ses moved only with the ark; so that Heb. va-yaphilu, from the root jphal, those who did advance did it on their which occurs only here and Hab. 2:4, own responsibility, and in direct oppowhere it is rendered " lifted up "-" Be- sition to the tokens of the divine will. hold, his soul which is lifted uup is V. 45. Then the Amalekites came not upright in him." The derivative down, and the Canaanites. Under the "Ophel" as a proper name (2 Chron. denomination of Canaanites are in33:14) denotes a mount, eminence, or cluded also the Amorites, as we learn rising ground, applied to a locality near from Deut. 1: 44, " And the Amorites, Jerusalem, and as a common noun used which dwelt in that mountain, came out to signify the kind of swellings termed against you and chased you, as bees emerods (hcmorrhoids) orpiles. Hence do, and destroyed you in Seir, even as a verb it implies to be elevated or unto Hormah." ~ Which dwelt in elated mentally; to be proud, arrogant, that hill. Heb. "Which sat in, or on, presumptuous, etc., and hence render- that mountain." Implying not so much ed by Ainsworth "loftily presumed." a permanent abode as a temporary ocChald. " They dealt wickedly or turbu- cupation for an ambuscade, as we have lently." The leading idea is that of already remarked, v. 25. IT And an audacious adventuring upon what is smote them, and discomfited them. The forbidden. The Jewish writers, how- latter term is peculiarly expressive, as 216 NUMBERS. [B. C. 1490. CHAPTER XV. Israel, and say unto them, When AND the LORD spake unto ye be come into the land of your Moses, saying, habitations, which I give unto 2 Speak unto the children of you, it occurs in the following passage, Is. planted in Canaan, and that he would 3: 14, "And he shall break it as the there smell the sweet savor of their breaking of the potter's vessel, which sacrifices, and make good to them all is broken in pieces." Deut. 9: 21, his promises. "And I took your sin, the calf which V. 1. And the Lord spake unto Moses, ye had made, and burnt it with fire, and etc. The time and the place to which stamped it, and ground it very small, these directions to Moses are to be reeven until it was as small as dust." It ferred are not clearly intimated in the implies, therefore, a complete routing narrative, but most commentators supand breaking to pieces.-~ (Even) pose that they were given during the unto Hormah. That is, unto the place stay of Israel at Kadesh, where we learn which was afterwards called "Hor- that they abode "for many days" after mah," or destruction, in memory of the events recorded in the preceding the signal slaughter which befell them chapter. there. V. 2. When ye be come into the land of your habitations. The tenor of this command would make it certain that they for whom it was intended should CHAPTER XV. be brought into the land promised them, and that a system of worship Particular Laws relative-to Oferings should be there established. The lanand Sacrifices. guage employed has led several of the In the preceding chapter we learn early expositors, together with Calmet, that in consequence of the grievous to doubt whether the rites and cereprovocation given to the Most High, he monies prescribed here and in the prehad determined to destroy them, and ceding books were actually observed in token thereof had sentenced the prior to their settlement in the land of offenders to perish in the wilderness, promise. It is conceived by them that making, at the same time, a merciful as the circumstances of the people durreservation in behalf of their children. ing their wanderings would make it Accordingly, with a more special refer- extremely difficult to comply with these ence to that part of the congregation regulations, therefore the laws themwho were to inherit the land, he here selves were designed to be prospective repeats and explains some of the laws in their operation, and only fully obeyconcerning offerings, which were to be ed in a more fixed and permanent state observed after they had actually become of things. "It would appear," says settled in Canaan. This implied that Michaelis, "that the directions here notwithstanding past misdemeanors given were not yet obligatory in the and proneness to rebel, the Lord was wilderness, inasmuch as the Israelites still disposed to be reconciled to them, must have been deficient in flour and and therefore gives them a virtual as- wine. They had herds and thus could surance that those who did not fall in offer cattle; but they had neither agrithe wilderness should be eventually culture, nor olive-yards, nor vineyards; B. C. 1490.] CHAPTER XV. 217 3 And "will make an offering offering, or a sacrifice in perby fire unto the LORD, a burnt- forming a vow b, or in a freea Lev. 1. 2, 3. b Lev. 7. 16. i22. 18, 21. consequently it would have been hard and with your idols. For in mine holy for an Israelite who offered a lamb or mountain, in the mountain of the height a goat to have afforded the requisite of Israel, saith the Lord God, there addition of flour, oil, and wine." On shall all the house of Israel, all of them this head it is scarcely possible to give in the land, serve me: there will I aca definite decision, though we think it cept them, and there will I require implied in many places of the Penta- your offerings, and the first fruits of teuch that the principal sacrifices and your oblations, with all your holy offerings were daily observed. But things. I will accept you with your whether this holds in regard to all the sweet savor, when I bring you out from details of the system, there is no doubt the people, and gather you out of the room for question. The parallel be- countries wherein ye have been scattween this portion of the history and tered; and I will be sanctified in you the following passage from the prophet before the heathen. And ye shall know Ezekiel, ch. 20: 33-44, is worthy of no- that I am the Lord, when I shall bring tice: "As I live, saith the Lord God, you into the land of Israel, into the surely with a mighty hand, and with country for the which I lifted up mine a stretched-out arm, and with fury hand to give it to your fathers. And poured out, will I rule over you: and there shall ye remember your ways, I will bring you out from the people, and all your doings, wherein ye have and will gather you out of the coun- been defiled; and ye shall loatheyourtries wherein ye are scattered, with a selves in your own sight for all your mighty hand, and with a stretched-out evils that ye have committed. And ye arm, and with fury poured out. And shall know that I am the Lord, when I I will bring you into the wilderness of have wrought with you for my name's the people, and there will I plead with sake, not according to your wicked you face to face. Like as I pleaded ways, nor according to your corrupt with your fathers in the wilderness of doings, 0 ye house of Israel, saith the the land of Egypt, so will I plead with Lord God." you, saith the Lord God. And I will V. 3. Will make an offering by fire cause you to pass under the rod, and I I unto the Lord. Heb. "Will make a will bring you into the bond of the cov- fire unto the Lord." The word " offerenant. And I will purge out from ing" is not expressed in the original, among you the rebels, and them that but is evidently understood. Chald. transgress against me: I will bring "An oblation before the Lord." This them forth out of the country where comprehends all the sacrifices which they sojourn, and they shall not enter were burnt upon the altar, either in into the land of Israel: and ye shall whole or in part. —' A burnt-offerknow that I am the Lord. As for you, ing. Of the import of the term, and of O house of Israel, thus saith the Lord I the general law of the burnt-offering, God; Go ye, serve ye every one his see the Note on Lev. 1:1. It was the idols, and hereafter also, if ye will not principal and most ancient of all the hearken unto me: but pollute ye my offerings, consisting of an animal which holy name no more with your gifts, was wholly burnt upon the altar every 10 218 NUMBERS. [B. C. 1490. will-offering, or in your solemn 4 Then shall he that offereth feasts', to make a sweet savour d his offering unto the LORD bring unto the LORD, of the herd, or a meat-offeringe of a tenth-deal of the flock; e Lev. 23. 8, 12. d Ex. 29. 18. e Ex. 29. 40. Lev. 23. 13. morning and evening. —~ Or a sac- may be accepted with favor before the rifice. Understand a sacrifice of peace- Lord." See Note on Gen. 8: 21. ofPering, as the Chald. explains it. See V. 4. 7Then shall he that offereth his the law concerning these, Lev. 3. The ofering, etc. That is, of any of the original zebach, sacrifice, when occur- above-mentioned species. The meatring in absolute form is often put for offerings (i. e. meal-offerings) were of peace-offerings, as Ex. 18:12, on which two kinds, some being offered alone, see Note. Consult also Lev. 17: 5, 8. respecting which the law is given Lev. 23: 37. Deut. 12: 27. Such is the im- 2: 1, 2, etc., and others being added as port here, for the meat and drink-offer- a constant accompaniment to the burntings about to be specified were not add- offerings and peace-offerings, in respect ed to the sin or trespass-offerings, ex- to which the present directions are cept in the case of the cleansing of given. The intent of this law is, to the leper. —~ In performing a vow. prescribe what proportion the meatIHeb. "In separating a vow." See this offering and the drink-offering should phraseology more fully explained in bear to the several sacrifices to which Note on Lev. 27: 2. The true idea is they were annexed. The general rule that of paying, performing, fufilling a that regulated the whole subject was vow, but as the particular animal of the this: That all sacrifices of beasts burnt herd or flock which was vowed for a upon the altar, whether by way of vow, sacrifice was to be singled out and set or voluntary gift, being of the nature apart from common use, therefore the of a spiritual feast, were each of thesn term to separate, which originally ap- to have a meat-offering as an appendplied to the object became gradually age, consisting of flour, oil, and wine, applied to the vow itself. Gr. "A sac- in the following proportions, viz. to rifice to magnify a vow."- IT Or in a every lamb or kid a tenth-deal or omer free-will offering. That is, an offering of flour (about five pints), a quart of not required by any law, but which a oil, and a quart of wine; to every ram, person might be prompted spontane- double the quantity of flour, the third ously to present as the expression of a of a gallon of wine, and as much of oil; grateful heart.-1 Or in your solemn to a bullock the largest sacrifice, three feasts. Of these see a full account Lev. omers of flour, half a gallon of oil, and 23, with the accompanying Notes. So as much of wine; and so on, the same the peace-offerings of the passover quantities being prescribed for each, mentioned Deut. 16:1, 2, etc. And the whatever the number of the beasts ofburnt-offerings were to have meat and fered at the altar. But the particulars drink-offerings with them.- I To will be more minutely considered as make a sweet savor unto the Lord. we proceed.- Of a tenth-deal of Heb. "To make a savor of rest to the flour. That is, the tenth part of an Lord." Gr. " To make a smell of fra- ephah, as expressly stated ch. 28: 5, grance tQ the Lord." Chald. " That it which was an omer; Ex. 16: 36. The B.C. 1490.] CHAPTER XV. 219 of flour mingled with the fourth 10 And thou shalt bring for part of an bin of oilf. a drink-offering half an bin of 5 And the fourth part of an wine, for an offering made by bin of wine for a drink-offering fire, of a sweet savour unto the shalt thou prepare, with the LORD. burnt-offering or sacrifice, for 11 Thus ishall it be done for one lamb. one bullock, or for one ram, or 6 Or for a ram, thou shalt for a lamb, or a kid. prepare for a meat-offering two 12 According to the number tenth deals of flour mingled with that ye shall prepare, so shall the third part of an bin of oil. ye do to every one according to 7 And for a drink-offering their number. thou shalt offer the third part 13 All that are born of the of an bin of wine, for a sweet country shall do these things savour unto the LORD. after this manner, in offering an 8 And when thou preparest offering made by fire, of a sweet a bullock for a burnt-offering, savour unto the LORD. or for a sacrifice in performing 14 And if a stranger sojourn a vow, or g peace-offerings unto with you, or whosoever be among the LORD; you in your generations, and will 9 Then shall he bring h with offer an offering made by fire, of a bullock a meat-offering of a sweet savour unto the LORD; three tenth deals of flour min- as ye do, so he shall do. gled with half an bin of oil. 15 One k ordinance shall be t' Lev. 14. 10. c. 28. 5, etc. g Lev. 7. 11. A c. 28. 12, etc. i c. 28. k ver. 29. Ex. 12. 49. c. 9. 14. Hebrew writers here remark, that V. 13. All that are born of the coun"whosoever would voluntarily offer a try. Heb. "Every native-born (Israelmeat-offering, might not bring less than ite)." This is clearly prospective, as a tenth-deal."- T Fourth (part) of an the native-born of the country refers to hin of oil. A hin was a liquid measure those who should be born in Canaan of the sanctuary containing one gallon and not in the wilderness. and two pints; a fourth part of this of V. 14. If a stranger sojourn with you. course was one quart and half a pint. Gr; "If there be a proselyte among you V. 5. Winefor a drink-offerirng. Heb. in your land;" that is, the Gentile conlannesek, for an effusion, for a poured- verted in whole or in part to the reliout offering or libation, because it was gion of Israel.- Or whosoever be poured out on the altar, but not on the among you. That is, a foreigner that fire. The priest had none of it. shall be permanently settled among V. 12. According to the number. you in contradistinction to the tempoThat is, that proportionable to the rary sojourner, who may still be a prosnumber of bullocks, rams, sheep, or elyte. —~ In your generations. That goats, should be the quantity of the is, throughout your generations; in all mcat-offering and drink-offering; for succeeding ages. So also in v. 15. bread and wine ought to bear a due V. 15. One ordinance (shall be both) proportion to the meat set on the table. for you of the congregation. The word 220 NUMBERS. [B. 0. 1490. both for you of the congrega- 17 And the LORD spake unto tion, and also for the stranger! Moses, saying, that sojourneth with you, an 18 Speak unto the children ordinance for ever in your gene- of Israel, and say unto them, rations: as ye are, so shall the When 6 ye come into the land stranger be before the LORD. whither I bring you, 16 One law and one manner 19 Then it shall be, that, shall be for you, and for the stran- when ye eat of the bread of the ger that sojourneth with you. I Deut. 26. 1, etc. ing of the original is peculiar, and may been commanded (Lev. 23:17) that at be rendered, "0 congregation, one or- every Pentecost two loaves should be dinance, or statute, shall be for you, brought to them by each householder, etc." Or, as the main word stands as from the first-fruits of the wheat hara nominative absolute, it may be ren- vest. That provision is now so exdered, "As to the congregation, one tended as to give them a similar claim ordinance shall be for you," etc. For to a loaf made from the first gatherings a fuller account of the laws pertaining of all kinds of grain, its size, as far as to proselytes among the chosen people, we know, being left to the giver's dissee the various treatises of Jewish an- cretion. This law, like the last, and tiquities. The drift of this law would like the similar one of older date, was naturally tend to the encouragement of first to go into effect after the establishproselytes of other nations to come in ment in Canaan. It is evidently a law and embrace the religion of the true of the same nature with that respecting God. It was hereby ordained that all the first harvest-fruits, namely, that as such persons should have the same re- every corn-grower in the land of Caligious privileges, so far as the ceremo- naan was required to present some nies, sacrifices, and services were con- part of his first ripe corn every year cerned, as were accorded to the native- to God for the use of the priests, so it born Israelites; and this privilege they is now ordained, as a kind of supplewere to enjoy from age to age as long ment to the same law, that out of the as that dispensation lasted. first bread that any man made of his new corn, a part of the dough should be taken and presented to the priest in The Law of the Offering qf the first of waiting, ready baked, and before he the Dough for ba Heave-qffering. had baked ally for his own use. This V. 18. When ye come into the land, the priest was to present as an offering etc. Heb. "In your coming, or enter- to the Lord by waving it up towards ing in." A new ordinance is here im- heaven, after the manner of a heave or posed by divine authority, viz. that the wave-offering, and then was to have it people, when they had entered the as a portion for himself. land, should offer to the Lord a cake V. 19. When ye eat of the bread of the made of the first of their dough-a law land. That is, of the bread-corn, the of which po mention is made by Moses produce of the land, as in Is. 28: 28, in any other place than this. It is in "Bread is bruised," i. e. bread-corn, fact a direction respecting a new per- as rendered in the common version. quisite to the priests. It had before So also Ps. 104: 14, "That he may B. C. 1490.] CHAPTER XV. 221 land ", ye shall offer up an an heave-offering: as ye do tho heave-offering unto the LORD. heave-offering ~ of the threshing20 Ye shall offer up a cake floor, so shall ye heave it. of the first of your dough for 21 Of the first of your dough mn Josh. 5. 11, 12. n Prov. 3. 9, 10. o Lev. 23. 10. bring forth food out of the earth." thy substance, and with the first-fruits Heb. "Bread."- ~ Ye shall offer up of all thine increase;" the effect of an heave-offering unto the Lord. leb. which would be to sanctify all the rest; "Ye shall heave an heave (offering) " For if the first-fruit be holy, the lump unto the Lord." Gr. and Chald. " Shall (dough) is also holy," Rom. 11: 6. See separate;" it being separated by the this subject still further considered in owner, and offered to the Lord, and the Notes on Lev. 23:16, 17. As a rethus made to form one of the " heave- ward for thus consecrating the first of offerings" which the Lord gave to his every thing to the Lord it is said, Prov. priests. It was therefore holy. The 3: 10, "So shall thy barns be filled with Jewish writers allude thus to this plenty, and thy presses shall burst out enactment: "Whosoever separated a with new wine." The custom of the cake he first blessed God who sancti- Israelites was to bestow of their corn, fled them by his commandments, and first-fruits, tithes, and other gifts to the commanded them to separate a cake." priests, Levites, and poor, upon their — Maimonides. " An heathen that sep- first reaping and threshing the harvest. arated a cake, though in the land of See Ex. 13:19. Lev. 13: 22. Num. 18: Israel, it was no cake."-Idemn. — 12, 26. Afterwards when they made ~ Unto the Lord. Chald. "Before the their bread they separated this cake; Lord." That is, in his presence, under and as the Levites separated a heavehis auspices, they were first heaved or offering out of their tithe, Num. 18: 26, lifted up to the Lord, the creator of so the poor that gleaned the fields sepheaven and earth, in token of his su- arated of their dough for a like purpose. premacy, and in acknowledgment of his -~- As ye do the heave-ofering of the goodness, and then made over to the threshing-floor. That is, of the corn in priests without being laid upon the al- the threshing-floor. So Deut. 16:13, tar, like the other sacrifices. Indeed, " Thou shalt observe the feast of taberit was not necessary that this offering nacles seven days, after that thou hast should be made, in after times, at the gathered in thy corn and thy wine." Temple at Jerusalem, but wherever the Heb. "After thou hast gathered in thy offerer resided; and as the priestly floor and thy vineyard." As it was class was dispersed all over the land, their duty religiously to separate the there was no difficulty in finding those first-fruits of their corn on the threshto whom it was to be dispensed. Comp. ing-floor, so also of the dough in their Ezek. 44: 30, "Ye shall also give unto houses. the priest the first of your dough." V. 21. Of the first of your dough ye Comp. also Neh. 10: 37. This explains shall give, etc. As this was a new law v. 21, below. not given before, so it is repeated sevV. 20. Ye shall offer zup a cake of the eral times to give it more emphasis and first of your dough. - This is on the importance in the eyes of the people; general principle involved in the pre- and that its sanctity was highly apprecept, Prov. 3: 9, "Honor the Lord with ciated is evident from the fact that it 222 NUMBERS. [B.C. 1490. ye shall give unto the LORD an 22 And if ye have erred p, heave-offering in your genera- and not observed all these comtions. p Lev. 4. 2, ete, was observed by the Israelites after holy blessed God, it is necessary to their return from Babylon, Neh. 10: 37, separate therefrom a cake, that it be "And that we should bring the first- not partaker of severe judgment; and f/'uits of ouzr dough and our offerings," therefore is a blessing reserved in the etc. "This seems to have been done world." —Rab. Menahem. But we are in every private family; and the Jews taught to go beyond the Jewish nation consider a woman as infamous who to find the reality of the emblematic neglects to do it. At this day the Jews cake: "Of his own will begat he us are so observant of this rite, that when with the word of truth, that we should they have dough enough to make a be a kind of first-fruis of his creatures," cake, they do it as soon as they have Jas. 1: 18. water enough to do it. According to the construction and practice of the Sacrifices for Sins of Ignorance. modern Jews, this cake was given to V. 22. And if ye have erred. That the priests, though some throw it into is, done unadvisedly through ignorance, the fire. It is understood by them to error, or oversight, to which is opposed mean that the first portion of every the " doing presumptuously," or "sinlump of dough exceeding the bulk of ning with a high hand," mentioned v. forty eggs was to be given to the priests 30. A law had been previously given or Levites in order to sanctify the rest." respecting sins of ignorance, Lev. 4, -Priestley. That somewhat of a mysti- and it is an obvious question, in what cal import was couched in the ordinance respects that law differed from the presis obvious from Paul's allusion, Rom. ent. We may observe in reply, (1.) that 11: 16, where he applies the first-fruits the law in Leviticus seems rather to and the lump of dough to Israel, and contemplate sins of commission, and it is confirmed by the language of the this sins of omission. (2.) The present prophet, Jer. 2: 2, 3, "Thus saith the law appears to have reference to such Lord; I remember thee, the kindness sins of ignorance as might be commitof thy youth, the love of thine espou- ted by the whole congregation, while sals, when thou wentest after me in the the other is applicable to the sins of wilderness, in a land that was not sown. individuals. This view seems to be Israel was holiness unto the Lord, and confirmed by the fact, that in the verse the first-fruits of his increase: all that before us the collective "ye" is emdevour him shall offend." The phrase, ployed, while in the subsequent verse, " All that devour (Heb. eat) him," seems 27, where the case of an individual is to refer to the rule that no one was to recognized, the term used is " any soul," eat of the first-fruit of the harvest but as it is also in Lev. 4: 2. The ceremothe priest. This mystical sense is also nial observances enjoined upon the narecognized by the Jewish commenta- tion were so numerous, complicated, tors: "The commandment of the cake and various, that it might easily be signified in mystery the congregation supposed some of them would by deof Israel, called the first-fruits of the grees be forgotten and disused; conseworld; which when it is put into the quently if, in process of time, upon oven that burneth with the fire of the consulting the law, there should appear B.C. 149.0.] CHAPTER XV. 223 mandments, which the LoRD ses, and henceforward among hath spoken unto Moses, your generations; 23 Even all that the LORD 24 Then it shall be, if aught bath commanded you by the be committed by ignorance withhand of Moses, from the day out the knowledge of the conthat the LORD commanded Mo- gregation, that all the congreto have been a general neglect of any which should not be done, and these'of the divine appointments, a sacrifice to things which should be done; or in must be offered for the whole congre- other words, the one pointing to sins gation. We may suggest, moreover, of commission, and the other to sillns of that the law contemplated perhaps the omission. The implication is very extension of the meaning of " sins of clear, that when commanded duties are ignorance" on the part of the congre- neglected through ignorance or inadgation, making them covet the case of vertence, the delinquent is not entirely the commission of any offence within guiltless on that account. His culpaits borders, when the criminal had bility is not so great as that of the knowescaped detection. When such an of- ing or wilful transgressor, but he still fence occurred, one which might be needs the application of the virtue of considered to involve the responsibility the great sacrifice represented by the of the nation at large, its sense of the bullock and the kid. fault was to be manifested in a manner V. 24. (If aeght) be committed by somewhat different from what had been ignorance without the knowledge of the before prescribed, and one more costly congregation. Heb. "By error from and imposing. Instead of a bullock the eyes of the congregation." In like only for a sin-offering, which had been manner Lev. 4: 13, " If the whole conpreviously ordained, a sin-offering of a gregation of Israel sin through ignokid is now to be substituted, accompa- rance, and the thing be hid from the nied with the holocaust of a bullock, eyes of the assembly," where the subwith the addition of its appropriate joined Note fully explains the phrasemeal and drink offerings, as these had ology. The reference is probably to been lately prescribed. This was a some neglect on the part of one or more striking feature of the present enact- individuals, of the public services or ment, that it tended to make the whole ceremonies of religion, or some deviacommunity feel itself charged with the tion from the prescribed statutes, occaresponsibility of the conduct of each of sioned either by the remissness of ruits members. It became liable to a cer- lers, the misinterpretation of the laws, tain form of penalty for the transgres- or the abounding iniquity of the times. sion, by certain individuals, of the di- - 1- Shall offer one young bullock. It vinely appointed statutes and ordi- is worthy of remark that the Jewish nances with which they were bound writers generally understand this ordisedulously to comply. —' And not nance of strange worship which reobserved all these commandments. Heb. quired to be expiated by the sacrifice " Iave not done all these command- of a bullock for a burnt-offering and a ments." As intimated above, the words goat for a sin-offering. Outram (On of this law differ from those in Lev. 4: Sacrifices, B. I. c. 14, ~~ 1, 2) coincides 2, 23, they having reference to things I in this opinion, and his remarks are 224 NUMBERS. [B. C. 1490. gation shall offer one young gation of the children of Israel, bullock for a burnt-offering, for and it shall be forgiven them; a sweet savour unto the LORD, for it is ignorances: and they with 9 his meat-offering, and his shall bring their offering, a sacdrink-offering, according to the rifice made by fire unto the manner, and one kid r of the LORD, and their sin-offering begoats for a sin-offering. fore the LORD, for their igno25 And the priest shall make rance: an atonement for all the congre- 26 And it shall be forgiven q ver. 8-10. r Lev. 4. 23. c. 98. 15. Ezra 6. 17. 8. 35. 8 Acts 3. 17, 19. 1 Tim. 1. 13. Heb. 5. 2. well worthy of consideration:-" If my tion, 2 Chr. 29: 21-24. Thus also, the own opinion be required,-I would not Jews who returned from Babylon into be confident on so obscure a subject, their own land, offered, after the rebut I am inclined to think that the bul- building of the temple, and the restoralock was to be offered, when the whole tion of their ancient worship, the same congregation of Israel, though in other kinds of sacrifices for all Israel. It respects retaining their own rites, and forms no objection, that whereas Moses following the worship of the true God, commanded only one bullock and one yet led away by one common error, goat, Hezekiah sacrificed seven, and transgressed without knowing it, some the Jews who returned from exile, ofprohibitory precept. The kid for a fered twelve of each kind of victims. sin-offering, accompanied with a bul- This I suppose them to have done from lock for a burnt-offering, I apprehend a conviction that the smaller number to have been required when the people, was absolutely necessary, but that the neglecting their ancient rites and un- larger number was better; Hezekiah mindful of the divine laws, which often choosing the number seven as an emhappened under wicked kings, were blem of perfection; and the returned generally seduced into strange wor- exiles fixing upon twelve in reference ship. As the law seems to contemplate to the number of the tribes." Comp. such a state of the nation, so perhaps it Ezra 8: 35. ~t According to the mancommands a holocaust to be offered in ner. Heb. "According to the judgtoken of a return to their ancient wor- ment." That is, according to the mode ship and religion, and a sin-offering for prescribed by the Lord, vs. 9, 10. the expiation of all the sins which had V. 25. For all the congregation. Sevbeen committed in the substitution of eral commentators suggest that " all the idolatry for the worship of the true congregation" both here and in v. 26, God. For this reason I suppose it was, may be rendered " every congregation," and it is a circumstance which adds and thus the law apply to the several much probability to my opinion, that tribes, cities, villages, and synagogues after the temple had been long shut, scattered throughout the land. This 2 Chr. 28: 24. 29: 3, the daily sacrifices may perhaps be admitted, provided only discontinued, and many strange rites we bear in mind that the appointed sacadmitted by the people through igno- rifice was to be offered at the temple or rance, Hezekiah commanded bullocks wherever the centre of worship might to be immolated as burnt-offerings, and be. goats as sin-offerings for the whole na- V. 26. And the stranger that sojourn. B. C. 1490.] CHAPTER XV. 225 all the congregation of the chil- the LORD, to make an atonedren of Israel, and the stranger ment for him; and it shall be that sojourneth among them; forgiven him. seeing all the people were in 29 Ye shall have one law for ignorance. him that sinneth through igno27 And if t any soul sin rance, both for him that is born through ignorance, then he shall among the children of Israel, bring a she-goat of the first and for the stranger that soyear for a sin-offering. journeth among them. 28 And " the priest shall 30 But the soul that doeth make an atonement for the soul aught presumptuously w, wheththat sinneth ignorantly, when er he be born in the land, or a he sinneth by ignorance before stranger, the same reproacheth v Rom. 3. 29, 30. w Dent. 17. 12. Ps. 19.13. t Lev. 4. 27, 28. u Lev. 4. 35. Heb. 10. 26. 2 Let. 2. 10. eth among them. Gr. "And the prose- conviction, and inward remonstrance, lyte that is settled among you."- and in despite of divine authority. Gr. ~, Seeing all the people (were) in igno- "Shall do any thing with a presumprance. Heb. "Because (it happened) tuous hand." Chald. "Shall do any to all the people in or through igno- thing with an uncovered head," that is, rance." openly, fearlessly, without shame, for V. 27. If any soul sin through igno- under emotions of shame men were rance. That is, any person. Chald. prone to cover their heads, as Jer. 14: "If one man." As in what precedes 4, "The ploughmen were ashamed, allusion is had to cases where the sin they covered their heads." The original in question could be considered as that phrase, in certain connections, is capaof the whole congregation, so in the ble of a good sense, equivalent to boldpresent passage the sin of a single in- ness, courage, magnanimity, both in dividual, acting on his sole responsibil- heart and deportment, as when it is ity is treated of, and the appointed sac- said of Israel that they went out of rifice specified. Such a private person, Egypt with a high hand, Ex. 14: 8. when guilty of any mistake or neglect Num. 33: 3; but here it implies knowin the worship of God through inad- ingly, purposely, and presumptuously vertence, ill example, or infirmity, was going counter to the express ordinance required, as soon as he became sensible of heaven in contempt of the divine of his offence, to bring a female goat to majesty and authority.- ~ TDie same the priest, for a sin-offering, the peni- reproacheth the BLord. Or, Heb. "Blastent oblation of which would exempt phemeth." Gr. and Chald. "Provokhim from any farther penalty. eth to anger." The original denotes primarily verbal reproaching, or revilOf Presumptuous Sins. ing, as in 2 Kings 19: 6, 22; but is apV. 30. The soul that doeth (aught) plied here to a reproaching or blaspresumptuously. Heb. "Doeth with a pheming by deeds, as in Ezek. 20: 27, high hand," that is, in a bold, daring, " In this your fathers have blasphemed defiant manner, giving way to deliber- me in that they have committed a tresate acts of transgression against light, pass against me." It is a truth of sol10* 226 NUMBERS. [B. C. 1490. the LORD; and that soul shall be broken his commandment, that cut off from among his people. soul shall utterly be cut off; his 31 Because he hath despised " iniquity Y shall be upon him. the word of the LORD, and hath 32 And while the children 2 Sam. 12. 9. Prov. 13. 13. Acts 13. 41. Heb. 10. 28,'29. y Lev. 5. 1. Ps. 38. 4. Ezek. 18. 20. 2 Pet. 2. 21. emn import, that every presumptuous off, shall be cut off;" reduplicated for sinner is a virtual blasphemer of Jeho- the sake of emphasis. — [ His sniquity vah, even though he may never orally shall be upon him. Heb. " Its iniquity profane his name.-~ 2 hat soul shall shall be upon it." That is, the iniquity be cut of from among his people. Gr. of that soul; which however stands for " Shall be utterly destroyed." Chald. the person, and is correctly enough ren" That soul shall perish." On the pe- dered. By "iniquity" may be underculiar import of this phrase see the stood the punishment of iniquity, as in Note on Gen. 17:14, where it is fully Gen. 19: 15. Lev. 22: 9. It is observaexplained. The Jewish writers extend ble, however, that several of the Jewthe force of the threatening into the ish commentators give a more interior next world. "Although we find apos- sense. Thus Sol. Jarchi says, " its initates to live more than fifty years, and quity shall be in it," means, " when his that they are not cut off from the life iniquity is in him, and he repenteth not." of this world, yet know that their de- Rab. Menahem also gives the following serts hang upon them in this world, and as an exposition of the ancients: " That vengeance shall be taken upon them soul shall be cut off, and the iniquity abundantly in the world to come."- thereof with it," as if he should say, Rab. iMenahem. It is probable that, The iniquity shall cleave unto it after when there were witnesses to the fact, it is cut off, to be punished for ever, acthe offender was punished by the mag- cording to that (Is. 66: 24), Their worm istrates either by death or beating. shall not die, which Jonathan (the ChalSee Note on Deut. 25: 2. dee Paraphrast) expounds, Their soul V. 31. ]Because he hath despised the shall not die. And our doctors have word of the Lord. Heb. bzdih, hath said, It shall be cut off in this world, it contemned, set at naught as vile, dis- shall be cut off in the world to come." honored. Comp. with this Prov. 13: Jonathan's words are, " That man shall 13, "He that despiseth the word shall be destroyed in the world that is to be destroyed; but he that feareth the come, and shall give account of his sin commandment shall be rewarded."- at the great day of judgment." Pool ~[ Iath broken the commandment. Heb. explains it, that his punishment shall hephar, hath annulled,frustrated, made be confined to himself, and not fall upon void or of none effect, in opposition to the congregation, as it would do if they establishing or confirming. It is a were to neglect to cut him off. After term usually applied to breaking the every attempt at a true solution of the covenant with God, as Gen. 17: 14. meaning of the phrase, some doubt will Lev. 15: 44; and often in the prophets. still remain. Sometimes spoken of the law and the commandments, as Ps. 119: 126. Ezra The Case of the Sabbath Breaker. 9: 14. Heb. 10: 28. ~T That soul shall V. 32. While the children of Israel be utterly cut oyf. Heb. "Shall be cut were in the wilderness. Several of the B. C. 1490.] CHAPTER XV. 227 of Israel were in the wilderness, ward a, because it was not dethey found a man that gathered clared what should be done to sticks upon the sabbath-day. him. 33 And they that found him 35 And the LoRD said unto gathering sticks brought him Moses, The man bshall be sureunto Moses and Aaron, and un- ly put to death: all the congreto all the congregation: gation shall stone c him with 34 And they put him in stones without the camp. z Ex. 35. 2, 3. a Lev. 24. 1'2. b Ex. 31. 14,15. c Lev. 24. 14. foregoing ordinances it was not expect- within the compass of the law, and in ed would be observed during their jour- what precise manner it was to be dealt neyings to the promised land, but the with, they were not fully resolved in sabbath was to be honored wherever their own minds. As this was the first they were; therefore it is expressly offence of the kind, and as neither Momentioned that this incident occurred ses nor the people were disposed to act "in the wilderness." It is doubtless precipitately in the matter, they saw cited as an instance of presumptuous fit to await a specific direction from the sin; for as the law of the sabbath Lord himself. was plain and positive, this transgres- V. 35. And the Lord said unto Miosion must of course have been known ses. Probably in answer to the special and wilful. The offence, according to inquiry which Moses went into the tabthe purport of the original, was gath- ernacle to make, as he did in another ering and binding or bundling up case of difficulty mentioned before, ch. wood. 9: 8. —~ Shall stone him wit]h stones V. 33. Bcugyht him unto lfoses and without the camp. Stoning was the Aaron, and unto all the congregation. most dreadful of all the punishments Not perhaps literally into the presence inflicted upon malefactors under the of the whole congregation, consisting Jewish dispensation; the event recordof hundreds of thousands, but before ed furnishes, therefore, a striking and the heads and representatives of the solemn testimony to the sacredness and whole body, to which the name of the divine obligation of the sabbath law, congregation was often given. and one which should not be lost upon V. 34. And they _put him in ward. us at the present day. The offence was Heb. bammisihmor, in keepinzg; as they apparently light and trivial, and for had previously dealt with the blas- which we should be apt to suppose phemer, Lev. 24: 12.- [~ Because it such a punishment entirely disproporwas not declared what should be done to tioned; but the dignity and majesty of inm. Gr. " They had not judged, or the divine Being against whom it is determined." They knew, indeed, that committed is to be considered, and such the sabbath-breaker was to die (Ex. an example teaches how enormous those 31: 4. -35: 2), but by what death he acts become, which, though not sinful should die, or whether this gathering in their own nature, are yet forbidden of sticks made him obnoxious to that by the supreme authority of the unisentence, they-were not certain. It was verse. Actions ventured upon in deficlear that he had done it presumptu- ance or contempt of an express divine ously, but whether the act came fairly command, draw after them a fearfiul 228 NUMBERS. [B.C. 1490. 36 And d all the congregation 38 Speak unto the children brought him without the camp, of Israel, and bid them that they and stoned him with stones, and make them e fringes in the borhe died; as the LORD command- ders of their garments, throughed Moses. out their generations, and that 37 And the LORD spake unto they put upon the fringe of the Moses, saying, borders a riband of blue: d Josh. 7. 25. e Deut.22. 12. lMat. 23. 5. load of responsibility. See Note on flower, probably from the fact that the Lev. 20: 2 for a particular account of fringe was an ornamental appendage the manner in which this punishment somewhat resembling a flower. The was inflicted.-' Without the camp. English term occurs Deut. 22:12, Hence arose the custom of taking those "Thou shalt make thee fringes upon who were to be stoned to a distance the four quarters (Heb. wings) of thy from cities and from the judgment-hall, vesture," but in this case the original as is remarked by Sol. Jarchi. Thus is gedilim, of a somewhat different, but they dealt with Stephen, casting him related purport, as it denotes the tufts "out of the city," and stoning him, or tassels which were inserted in the Acts 7: 58; likewise with Naboth, fringe. From the threads or thrums 1 Kings 21: 13, and with the blas- of a fringe hanging down from the edge phemer, Lev. 24: 14. This aggravated of the garment somewhat like locks of the punishment, from involving a de- hair, the original word tzitzith is so gree of reproach, as is evident from the rendered Ezek. 8: 3, "And he put forth language of the apostle, Heb. 13:11-13, the form of an hand, and took me by a " For the bodies of those beasts, whose lock of mine head." It is rendered in blood is brought into the sanctuary by the Gr. by Kpasiresa kraspeda, which the high priest for sin, are burned with- occurs Mat. 23: 5, where our version out the camp. Wherefore Jesus also, has "borders" —"they make broad that he might sanctify the people with their phylacteries and enlarge the borhis own blood, suffered without the ders of their garments," i. e. the fringes. gate. Let us go forth therefore unto "There have been various conjectures him without the camp, bearing his re- as to the object of this law. The most proach." The severity of the punish- probable is that the'fringe' was inment in cases of the violation of the tended as a sort of badge or livery, by sabbath no doubt points typically to which, as well as by circumcision and the sad lot of those who do not keep by the fashion of their beards, and by the true spiritual sabbath, "entering their peculiar diet, the Hebrews were into the rest of God by faith, and ceas- to be distinguished from other people. ing from their own works, as God did Be this as it may, much superstition from his," Heb. 4: 1-11. came in the end to be connected with the use of these fringes. The Pharisees are severely censured by our Saviour Law resecting Fringes. for the ostentatious hypocrisy with V. 38. Bid them that they make which they made broad the'borders' fringes in, the borders of thTeir gar- of their garments. Our Lord himself ments. Heb. tzitzith, from tzitz, a wore the fringe, which is commonly B.C. 1490.] CHAPTER XV. 229 39 And it shall be unto you upon it, and remember all the for a fringe, that ye may look commandments of the LORD, called in the New Testament the' hem of a garment is usually called a wing, or border,' and it was this part of his as Ruth 3: 9. 1 Sam. 15:17. Deut. 22: diess which the sick desired to touch, 30. Zech. 8: 13. So the four corners of under the impression that the contact the earth are called its four wings, Is. would make them whole. It was prob- 11: 12. Ezek. 7: 2. Job 37: 3. The ably the peculiar sanctity of this part fringes were the threads left unwoven of the dress, which directed attention at the end of the web, on the edge of to it in preference, for we may be cer- which, or just above the fringe, was put tain that Christ himself did not point a band or lace of blue, or rather of purit out. We think that we may thus ob- ple color, binding the fringe, which was tain a new light on the subject which of the same color with the garment, and has escaped observation. In Luke 8: that was usually white. This band or 43, a woman having an issue of blood ribbon served not only to distinguish comes behind him, touches the'bor- them from other people, but when they der' of his garment, and is healed. looked down upon it they were remindShe afterwards falls down at his feet ed of the duty they owed to God, as a and acknowledges what she has done. holy and consecrated nation. Such Hence the' fringe,' so to call it, was not, among them as laid claim to greater as the modern Jews think, before ex- sanctity than others, enlarged their elusively, but behind also, if not wholly fringes and extended them to so great behind; and hence also the same fringe a length that they sometimes swept the could scarcely have been at the bottom ground, which made them the more noof the robe, as the other account sup- ticeable, of which they were ambitious. poses. We may therefore ask whether The modern Jews wear a long tassel at it was not in fact such an embroidered each corner, consisting of eight white edge, of various breadth, as we now see woollen threads, knotted with five knots wrought with colored worsted or silk like small buttons, and open and unaround the opening for the neck and twisted at the ends. ~[ RJiband of down the breast of the abba, or woollen blue. The blue color, the color of the mantle, now in use among the Arabs firmament of heaven, with which the (see the note on Ex. 22: 27) and which purple was closely allied, seems to have is a very ancient article of dress, and been deemed of peculiar sanctity, and probably in use among the Jews. This as it was the color of the priest's robe, border might, on the one hand, be so it would naturally tend to put the touched by a person behind the wearer, Israelites in mind that they were a while on the other, the part in front kingdom of priests, and thus bound to would be under his own eye, as the law act in accordance with their holy desigseems to require. We would by no nation. means make a stand upon this conjec- V. 39. That ye may look upon it, and ture; but being founded on a real Ori- remember, etc. This appendage to their ental usage, it is at least entitled to as dress was appointed as a badge. a memuch attention as the others, which mento, by which they were constantly are not so."-Pict. Bible.-~ In the reminded of their peculiar relation to borders of their garments. Heb. " On God, and of their obligations to walk the wings." The skirt, edge, or border holily and religiously before him. 230 NUMBERS. [B. C. 1490. and do them; and that ye seek ments, and be holy i unto your not after your f own heart, and God. your own eyes, after which ye 41 I k am the LORD your use to go a 9 whoring: God, which brought you out of 40 That ye may remem- the land of Egypt, to be your ber, and do h all my command- I God: I am the LORD your God. f Deut. 29.19. Job 31. 7. Jer. 9. 14. g Ezek. 6.9. Ps. 73. 27. 106. 39. h Ps. 119. 4. i Lev. 11. 44, 45. k Lev. 22. 33. 1 Heb. 11. 16. X~ T1cat ye seek not after your own heart, were not to regard the wearing of these etc. Heb. tdthoru, from the root toor, fringes as having in it any real intrinwhich we have explained in the Note sic sanctity, but only as an instrumenon ch. 14: 36, where it is employed in tal and sensible help to the dulness and reference to the searching or exploriig sluggishness of their minds in relation the land of Canaan by the spies, and to the deportment which they were reimplies, as we have shown, a turning quired, as a holy people, to observe. or circling about in opposition to pursuing a direct and straight-forward course. Gr. "Ye shall not turn back after your imaginations, and after (the CHAPTER XVI. sight of) your eyes in the things after which ye go a whoring." Chald. "Ye The Rebellion of JKorah, Dathcsn, and shall not err, or wander, after the cogi- Abiramn. tation of your heart." The Chald. term We have, in the present chapter, an here used does not signify, says Fa- account of the most formidable congius, mere cogitation, but that kind of spiracy against the authority of Moses thought which proceeds from an impi- and Aaron which occurs anywhere in ous curiosity, when we do not simply the compass of the sacred narrative. believe in and cleave to the word of It took place soon after the doom of God, but indulge in a spirit of vain the forty years' wandering had been speculation and disputation, against pronounced, and the effect of that senthe nature of true faith. The "seeking tence would naturally be to beget a after their own heart and their own disposition to plots and conspiracies eyes" implies therefore a giving way among the people. Being distressed to their own imaginations and inven- and uneasy, they were in a fit condition tions in the matter of worship and to listen to the suggestions of factious general obedience, and lapsing into spirits. As they were doomed to die, idolatry, which is spiritual fornication at any rate, before entering the proand adultery. mised land, they would be apt to cherV. 40. That ye may remember, and do ish a certain desperation that could all my commandments. The end of re- easily be turned into the channel of romembering is doing; and we have rea- volt. And as the circumstances were son to be thankful for any appointed favorable for such a schism, so the means or appliances which shall assist concoctors of it were the very persons us in impressing our minds more deep- among whom we might expect it to ly with our religious obligations, and originate. We see a twofold interest keep us in the way of the actual per- at work-one against the civil supremformance of every duty. The Israelites acy of Moses, and the other against the B. C. 1471.] CHAPTER XVI. 231 CHAPTER XVI. of Levi, and Dathan and AbiNOW Korah a the son of Izhar, ram the sons of Eliab, and On the son of Kohath, the son the son of Peleth, sons of Reua Ex. 6. 21. c. 22. 9. Jude 11. ben, took men:~ priestly pre-eminence of Aaron. A part Moses and Aaron, and Izhar, the father of the conspirators were of the tribe of of Korah, were brothers, being the sons Reuben, which had been subordinated of Kohath, as appears from Ex. 6: 18. to that of Judah in the recent arrange- - [ lShe sons of Eliab. This Eliab tnents, and they would naturally aim was the son of Pallu, the second son of to regain the precedency which they Reuben. Ch. 26: 7-9, Gen. 46: 9.deemed their birthright. Korah, again, [ On the son of Peleth. It appears that was a Kohathite, descended from a he was a descendant of Reuben, but of brother of Levi, and probably an elder what particular family we are not inbrother; and his feeling seems to have formed. As nothing further is said of been, that the priesthood should, by him, as he does not appear at all in the right of birth, have belonged to his fam- further progress of the plot, it is not ily, and by consequence that he should unlikely that though he entered into it himself have been high-priest. Setting in the outset, yet he subsequently withhimself forth, therefore, as the cham- drew, and we may hope escaped the pion of the whole Levitical body, he doom of his accomplices. — Took might readily enlist great numbers of (men). Heb. va-yikah, from ldkah, to them in the schism; and this result take. This verb is the first word of the would be facilitated by the local prox- verse, and though in the singular numimity of these two tribes, which would ber, yet it evidently includes the sevgive the projectors an opportunity of eral nominatives that follow. But Geconferring together in regard to their senius remarks it as a peculiarity of the plans. The Kohathites and the Reuben- Hebrew, that when the verb precedes it ites were encamped on the same side of may have several nominatives, though the Tabernacle. Considering the nature in itself singular, whereas if it follows of the conspiracy and the standing of the it will be plural. Still it is to be inferred parties engaged in it, it was all-import- that Korah was the prominent actor, ant that it should be put down by some and to him the verb would naturally signal and terrible judgment, and of have primary reference. But the main such a judgment the history proceeds question is in regard to the true imto give an impressive account. The port of"took" in this connection. As event is celebrated by the Psalmist, Ps. " men " does not occur in the original, 106: 16, 17, in brief but emphatic terms: what was it that Korah and his associ" They envied Moses also in the camp, ates took? By some it is supposed that and Aaron, the saint of the Lord. The the "and" before Dathan is superfluearth opened and swallowed up Dathan, ous, or is equivalent to "both," and and covered the company of Abiram." that Dathan, Abiram and On are the V. 1. _ffow K orah the son of kzhar, true objects of the verb, the persons etc. Gr. " Kore," which occurs in near- whom Korah took, that is, took into ly the same form, Jude 11, "the gain- association with himself in carrying out saying of Core." This Korah was a his purposed insurrection. This view, Levite, and cousin-german to Moses however, we reject as doing a certain and Aaron; for Amram, the father of violence to the more simple and natural 232 NUMBERS. [B. C. 1471. 2 And they rose up before famous I in the congregation, Moses, with certain of the chil- men of renown: dren of Israel, two hundred and 3 And ~ they gathered themfifty princes of the assembly, b c. 26. 9. P. 103. 16. construction of the text. If we have re- V. 2. And they rose qzp before -Moses. course to the ancient versions we find Heb. va-yd-kumu, they rose up rebelourselves but little assisted, as they liously or mutinously; they made an inevince great diversity. Gr. " And Kore surrection.'As the verb in this case folspoke," implying that he wrought upon lows its nominatives occurring in the others by persuasion to join his faction. preceding verse, it assumes the plural Chald. " And Korah separated himself," form. - With certain of the children that is, he took himself aside, he with- of Israel. Heb. "And men of the childrew himself in a scheming, plotting dren of Israel." That is, the men whom manner, as did also his associates. In Korah had inveigled and drawn in to be like manner the Syr. "And Korah dis- his accomplices in the plot. —~Princes sented," that is, started an opposition. of the assembly. Gr. "Leaders of the The Arab. exhibits "aggressus est;" congregation." — Famous in the conhe made an attempt, and this we think gregation. Heb. " The called ones of comes very near the true sense. " He the congregation." See this phrase extook" we understand to be here equiv- plained in the Note on ch. 1: 16. The alent to "he undertook;" or, if the expression is applied to Dathan and reader pleases, he may supply the word Abiram, ch. 26: 9, where it is rendered "counsel "-" he took counsel "-but "famous in the congregation." Gr. the idea is substantially the same; he "The called in council." Chald. " The engaged in an enterprise, he took hold princes of the congregation who were of a scheme, he adventured upon some- called by their names in the time of thing, and to make out the complete council." It is clear that they were sense, this word should be read in im- persons of so much consideration and mediate connection with the first words standing in the tribes as to give a very of the ensuing verse, —-" He (and his dangerous character to the conspiracy. accomplices) undertook a project, and — ~ Men qf renown. Heb. "Men of they rose up, etc." A similar use of name." Gr. "Men of renown." The the Heb. verb without an objective ex- original phrase occurs with respect to pressed occurs 2 Sam. 18: 18, " Now Ab- the giants, Gen. 6: 4, where see Note. salom in his life-time had taken (lakah) V. 3. And they gathered themselves and reared up for himself a pillar," i. e., together. Heb. " Were gathered togethhad taken counsel, or had undertaken er;" the Niphal or passive form. Gr. an enterprise with a view to erect a pil- "They rose up against." The above lar. How could he have taken a pillar named company assembled in a body before erecting it, when it was no doubt against Moses and Aaron as the usurpconstructed of stone on the spot? As ers and arbitrary dispensers of all preto the time to which this transaction is ferment.-T ~ (Ye take) too much kupon to be referred, we have no special data you. Heb. " Much to you;" or " Enough on which to form an opinion. Con- for you." The phrase is rendered " let jecture assigns it to the period of their it suffice," in Deut. 3: 26. Vulg. "Let stay at Kadesh-barnea after their re- it be enough for you that all the multipulse by the Canaanites and Amalekites. tude consisteth of holy ones." Sol. Jar B. C. 1471.] CHAPTER XVI. 233 selves together against Moses yourselves above the congregaand against Aaron, and said un- tion of the LORD? to them, Ye take too much up- 4 And when Moses heard it, on you, seeing all d the congre- he f fell upon his face: gation are holy, every one of 5 And he spake unto Korah them, and the LORD " is among and unto all his company, saythem: wherefore then lift ye up ing, Even to-morrow the LORD d Ex. 19.6. e Ex. 29.45. f c.14.5. 20.6. chi paraphrases the passage, " Ye have ty. — Wherefore then lift ye uep yourtaken to yourselves greatness much selves above the congregation of theLord? more than enough." — Seeing all the As we are, in fact, upoQ a level, no one congregation (are) holy, every one of portion of the people standing higher them. Heb. " For all the congregation, in the Lord's sight than another, why all of them, are holy." The language do you arrogate to yourselves such a is emphatic, indicating that there was lofty superiority over your brethren? no adequate ground in point of sanctity The original for " above" is the same for the distinction between the priest- with that rendered "against" as aphood and the laity; consequently that he plied to Moses and Aaron in this verse, and his associates were as worthy the and carries with it, perhaps, a latent office of ruler and priest as Moses and intimation that they were actually takAaron. This, however, was a direct ing a stand not only over but against encroachment upon a divine institution, the mass of the people, that is, in such for the office of priesthood was an honor a way as to be oppressive to them. which no man was to take to himself, V. 4. _Fell ep0on 0hisface. In conjunc" but he that was called of God as was tion probably with Aaron, as they had Aaron," Heb. 5:4. Under theChristian both done on a former occasion, ch. dispensation the priesthood, properly 14: 5. Aware of the aggravated naso termed, is abolished, as all Christians ture of the offence, and fearful of the constitute " a holy nation, a royal tremendous judgment it would be likepriesthood;" but still it does not follow ly to incur, they fell prostrate before from this that all the men of the church God, both to deprecate his displeasure are equally qualified to discharge the in behalf of the people, and to seek difunctions of leaders and teachers. This rection in what manner to proceed in depends upon their spiritual gifts, which this trying emergency. A Jewish comare the true basis of ministerial charac- mentator says upon this passage, " Ile ter.- ~[ The Lord is among them. was abashed, and cast down his face on Chald. "And the majesty (Shekinah) the ground unto prayer, and then it was of the Lord dwells among them." That said unto him what he should say unto is to say, the Lord, by the sublime sym- Korah." bol of his presence, dwells among the V. 5. Even to-morrow the Lord will congregation at large, and not merely show, etc. Heb. "And he spake, sayamong the tents of Moses and Aaron ing, The morning, and the Lord will and the Levites. This was in itself make known." Wait but till the morntrue, but it did not authorize them to ing, and the Lord will discover by aspire to an office which the Lord had manifest tokens whether you or we are specially appropriated to another par- I in the right. The delay would also af 234 NUMBERS. [B. C. 14'71. will show who are his, and who put incense in them before the is holy g; and will cause him h LORD to-morrow: and it shall be to come near unto him: even that the man whom the LORD him whom he hath chosen will i doth choose, he shall be holy': he cause to come near kunto him. ye take too much upon you,.6 This do: Take you censers, ye sons of Levi. Korah, and all his company; 8 And Moses said unto Ko7 And put fire therein, and rah, Hear, I pray you, ye sons g Lev. 21. 6, etc. Heb. 12. 14. i c. 17. 5. of Levi k Lev. 10. 3. 21. 17,18. c. 3. 10. Ezek. 40. 46. 44. 15, 16. I Eph. 1. 4. m Heb. 5. 4. ford them timeto reflect upon their an appropriated sense,'as may be seen course, and, as a consequence, per- in the Note on Lev. 10: 3. Num. adventure to retrace their steps.- 3: 5, 6. The two ideas of "choosing" T Will show who (are) his. Heb. and "bringing near" are exhibited in "Will make known him that is his," the parallel passage, Ps. 65: 5, " Blessor, "those that are his." Gr. " The ed is the man whom thou choosest and Lord knoweth (or hath known) those causest to approach unto thee." This that are his," which precise words are latter clause of the verse is rendered quoted by Paul, 2 Tim. 2: 17, as if hav- negatively in the Gr. " And those whom ing the present history in his eye: he hath not chosen to himself, he hath " Nevertheless, the foundation of God not brought near to himself." standeth sure, having this seal, The V. 6. Take you censers. Rendered Lord knoweth them that are his." "fire-pans," Ex. 27: 3, where see Note. Chald. " Will make known him that is The command for them thus to take fit for him."-~ T And who is holy. censers and burn incense in them, was Heb. "And the holy one." That is, in effect the same as saying, Perform the one who is solemnly set apart and the office of priests, as you see fit to consecrated, by divine appointment, deny my claim to it as a right. to the sacred office of priesthood.- V. 7. Put fire therein, etc. Heb. ~ And will cause (him) to come near "Give fire therein and put incense on unto him. Heb. hikrib, of the import them." We give this literal rendering of which see Note on Lev. 10: 3. Num. that it may be known that "put" in 3: 5, 6. The Gr. rendering of this verse the two clauses does not represent the is as follows: "God hath seen and same word in the original. —~ Whom known who are his, and who are holy, the Lord shall choose. That is, whom and hath brought them near to him- the Lord shall indicate by manifest toself; even those whom he chose he hath kens to be the man of his choice.brought near to himself." The Chald. ~ He (shall be) holy. That is, shall be has: "God will make known him that declared to be holy, or to be officially is right (or fit) for him, and who is holy sacred, and thus confirmed as a priest. that he may approach him, in his sight; -~ Before the ord. Before the symand whomsoever he shall choose, he bol of the divine presence; with their will apply him to his service (or, min- faces turned towards the sanctuary, at istry)." — Cause to come near him. the gate of which they stood. — ( Ye That is, for the purpose of constantly take) too much uqpon you. The same ministering before him. The term has phrase with that occurring above, verse B. C. 1471.] CHAPTER XVI. 235 9 Seemeth it but a small to bring you near to himself to thing unto you, that the God do the service of the tabernacle of Israel hath separated ~ you of the LORD, and to stand befrom the congregation of Israel, fore the congregation to minisn ver. 13. Is. 7. 13. o. 3. 41, 45. 8. 14. Deut. 10. 8. ter unto them? 3, which Moses here justly retorts upon haps in reference to this that the aposthem: "You accuse me of taking too tle Paul speaks of himself as " separated much upon myself; it is precisely this unto the gospel of God." ~[ To bring charge which I bring against you; the you near to himself to do the service of result will show with how much jus- the tabernacle. Heb. " To serve the sertice." So Elijah retorted upon Ahab vice." They were notindeed, brought the charge of troubling Israel, 1 Kings so near as the priests, but still nearer 18: 17, 18. than all other men, being the constant V. 9. (Seemeth it but) a small thing assistants of the priests in their duties. uznto you? Heb. lit. "Is it small -.~ To stand before the congregation. from you?" which may properly admit Standing is a sign of service, and occathe construction, "Do you regard it sionally used for it, as where the sacred as something less than becomes you? " writer in one place, Jer. 52:12, says of Such is the force of the original form of Nebuzar-adan, that he "stood before expression, as the preposition C, m, de- the king;" in the parallel history, notesfrom rather than to, andfrom has 2 Kings 25: 8, it is said he was "a in such connections the import of a servant of the king." Accordingly the comparative. He appeals to them to " standing " of the Levites, Neh. 12: 44, consider how ungrateful a part they is equivalent to their "serving" or were acting towards the Lord for the "waiting," and as they are said, Deut. honor done them in selecting their tribe 10: 8, to "stand before the Lord to to minister at his tabernacle and serve minister unto him," so here it is said, him as his own domestics. He would "to stand before the congregation to have them reflect how unworthily they minister unto them," thus acting with demeaned themselves by thus contem- a twofold reference, to the Lord and to ning the honorable post assigned them, the people, as servants to both. So Joand mutinously aspiring to an office siah said to the Levites, 2 Chron. 35: 3, previously bestowed upon others. How "Serve now the Lord your God, and weak and foolish, moreover, was their his people Israel." Comp. Ezek. 44: 11. spite at Aaron, who was but passive in — T To minister tunto them. Heb. the case, and appointed a superior min- leshiretheam. This word, in strictness, ister with his family under him, by the should perhaps be rendered, "to perLord's special direction.- ~ Separated form their service," or, "to minister you. As the people of Israel, as a body, for them," as the Levites rather miniswas separated from all other nations, teredfor the congregation than to them. and set'apart as the Lord's peculium, The service of the tabernacle was origLev. 20: 26, 1 Kings 8: 53, so were the inally incumbent on the whole congreLevites separated from the mass of gation, but the Levites were chosen by their brethren to be the especial attend- special appointment-were chosen as ants upon the Most High in every thing deputies or proxies of the whole people. pertaining to his worship. It is per- In this sense they officiatedfor them. 236 NUMBERS. [B. C. 1471. 10 And he hath brought thee and p what is Aaron, that ye near to him, and all thy breth- murmur against him? ren the sons of Levi with thee: 12 And Moses sent and calland seek ye the priesthood also? ed Dathan and Abiram, the sons 11 For which cause both thou of Eliab; which said, We will and all thy company are gath- not come up. ered together against the LORD: E.. 16.8. 1 Sam. 8. 7. Ats 5.4. 1 Cor. 3. 5. V. 10. Seek gye the priesthood also? 1 Cor. 3: 5, "Who is Paul, and who is Not content with the privileges and Apollos, but ministers by whom ye behonors already conferred upon you, do lieved? " Indeed, Moses himself had ye aspire also to the office of the priest- on the occasion of a former murmurhood, which the Lord holds at his own ing expostulated in like style; Ex. 16: disposal, and which he has otherwise 7, 8, "What are we that ye murmur bestowed? "Therefore thou and thy against us? Your murmurings are not sons with thee shall keep your priest's against us, but against the Lord." office for every thing of the altar, and V. 12. We will not come up. The within the vail; and ye shall serve: I object of Moses in sending for them have given your priest's office unto you was undoubtedly to treat with them in as a service of gift; and the stranger a way of kindly admonition and remon. that cometh nigh shall be put to death." strance, and thus if possible recall them They doubtless would not say that this from their infatuation, and save them was their object, but Moses saw it was from the doom that he saw otherwise in their eye. The Chald. has, "Seek to impend over them. It would apye the great or the high priesthood?" pear that from some reason these indiGr. " Seek to do the priest's office? " viduals did not present themselves with V. 11. -For which cause. Heb. ldken, Korah before Moses, or that they retherefore. Implying that this is the tired to their tents before he had ceased true construction of their conduct. No from his prayer. The summons had reother inference can be drawn from their quired their attendance at the usual rebellion against the Lord's chosen ser- public place of judgment in the camp, vants, than that it was in effect a rebel- and not upon any mountain elevation, lion against the Lord himself. So when notwithstanding the peculiar phrasethe people refused Samuel's govern- ology "come up." It is usual to find ment, the Lord said, 1 Sam. 8: 7, " They this language employed in reference to have not rejected thee, but they have the going to the central place of worrejected me that I should not reign over ship or convention, wherever it might them." Comp. Luke 10: 16. John 13: be. Thus Deut. 25: 7, "And if the man 20.-~- And what is Aaron, etc. Heb. like not to take his brother's wife, then " And Aaron, what is he? " or, " Aaron, let his brother's wife go eup to the gate what hath he done?" What is he more unto the elders, and say," etc. Ruth or other than the Lord has made him? 4: 1, " Then went Boaz up to the gate, What ground is there for finding fault and sat him down there." Sol. Jarchi with him when he was wholly passive remarks that Dathan and Abiram would in his own elevation? What wrong con- not come up because they were destined duct cal be laid to his charge? A sim- to go down. The reply was full of inilar language is employed by Paul, solence, and gives Bp. Hall occasion to B. C. 1471.] CHAPTER XVI. 237 13 Is q it a small thing that brought us into a land that flowthou hast brought us up out of eth I with milk and honey, or a land that floweth with milk given us inheritance of fields and honey, to kill us in the wil- and vineyards: wilt thou put derness, except thou make thy- out the eyes of these men? we self altogether a prince r over us? will not come up. 14 Moreover, thou hast not 15 And Moses was very wroth, q ver. 9. r Ex. 2. 14. 8 Ex. 3. 8. Lev. 20. 94. say, "their message was worse than pleasure, like blind men, under pretheir absence." It was one that show- tence of bringing us to a rich and fered them ripe for judgment. tile country?" Alas, their language V. 13. Out of a land thatfloweth with and their conduct showed that they milk and honey. Whatever might have were most grievously blinded by the been the natural fertility and luxuri- operation of their discontented, proud, ance of the land of Egypt, it certainly and rebellious spirits. They could not had not proved to them " a land flowing see that they were altogether in fault, with milk and honey," but a land of while accusing Moses, and were quarhard bondage, of misery, and affliction. relling with their Maker in rejecting the And then how outrageous the insult to authority of his servants. By " these the divine majesty thus to describe men" is probably to be understood the Egypt in the very terms in which God conspirators, who would lay claim to a himself had often spoken of the land of penetration which they seemed to think promise! -T To kill us in the wilder- was not possessed by the congregation ness. Heb. " To cause us to die." That at large. is, to bring us into circumstances which V. 15. And Moses was very wroth. expose us to death; of which death is The Gr. would seem to understand from a very legitimate consequence, whether this nothing more than that Moses took intended or not.- T Except thou make it heavily:-" It made him exceeding thyself altogether aprince over us. Heb. sad." But this seems not to come up " That thou makest thyself a prince over to the force of the original, which imus, even making thyself a prince." The plies a glowing indignation. The andoubling of the clause has the effect to ger, however, excited on this occasion intensify the charge. The implication we do not look upon in the light of a is, that Moses, without the divine sanc- sinful infirmity, or as the ebullition of tion, and prompted solely by his own a personal resentment on the part of presumption, was only, wholly, and Moses, but as a holy indignation stirred continuously intent upon self-aggran- up in his mind in view of the indignity dizement. and insult cast upon the Lord. It was, V. 14. Wilt thou put out the eyes of we suppose, the working of a devout these men? The original is peculiarly and active zeal for the Lord of hosts, strong; tenakkar, wilt thou dig out, or, similar to that which was kindled withbore out, q. d. " Dost thou think so ab- in him when he came down from the solutely to blind us, that none of us mount and found the people engaged in shall discern thy craft and ambition? the worship of the golden calf, by which Thinkest thou that thou wilt be able to he was prompted to throw down and hoodwink us, and to lead us about at break to pieces the two tables of stone. 238 NUMBERS. [B. C. 1471 and said unto the LORD, Respect' 16 And Moses said unto Konot thou their offering: I u have rah, Be thou and all thy comnot taken one ass from them, pany before the LORD, thou, and neither have I hurt one of they, and Aaron, to-morrow: themi. 17 And take every man his t Gen. 4. 5. Is. 1. 10-15. u 1 m. 12. 3. censer, and put incense in them, Acts 20. 33. 2 Cor. 7. 2. A truly good man will be incensed at pression nor extortion, he can boldly a dishonor put upon God, when he affirm his innocence of the charge of would meekly forgive an injury done to usurpation. So far was he from this, himself. — Respect not those their that he declares before God that he had ojfering. Heb. " Turn not to their offer- not taken, i. e. received by gift or reing." That is, turn not thy face to- ward, even the vilest beast; much less wards them; bestow not thy favorable had he appropriated any thing of the regards upon them. Chald. "Accept kind by violent seizure. In like mannot with favor their oblation." It was ner Samuel appeals, 1 Sam. 12: 3, to a prayer that the Lord would treat their the people of Israel to bear witness to offering with the same want of respect his integrity. "Behold, here I am; that he did that of Cain as compared witness against me before the Lord, with that of Abel. The sin could not and before his anointed; whose ox have admit of any palliation, and therefore I taken? or whose ass have I taken? or the sinners could not hope for any ac- whom have I defrauded? whom have I ceptance. The original for "offering" oppressed? or of whose hand have I is mincha, meat or meal-ofering, of received any bribe to blind mine eyes which see in the Notes on Gen. 4:3. therewith? and I will restore it you." Lev. 2: 1. The true reference of the Despotic power all over the East, and term is not easily settled. One of the from the earliest ages, has always asRabbinical writers says it points to the serted itself by imposing the most gallincense which they were to offer on the ing burdens of tribute and taxation. morrow. Another explains it thus: Comp. 1 Sam. 8:16. "I know they have a part in the daily V..16. Be thou and all thy company sacrifices of the congregation; let not before the Lord. Cause thyself to be; their part be accepted before thee." present thyself; an emphatic expresThis latter we think the most probable sion which receives light from what we interpretation, as it seems forced to ap- have said on the verb " to be," in the ply the term "meat or meal-offering" Note on ch. 3:17. Gr. "Sanctify thy to the incense which they proposed to congregation, and be ye ready before offer. ~- Ihave not taken one ass from the Lord." As the rebellion was rather them. This was an appeal to the Lord against the Lord than against Moses, on the part of Moses whether he had therefore he leaves the decision of the ever in any, even the slightest particu- controversy to him. "Before the Lord" lar, abused his power, or encroached in this connection is equivalent to "at upon the rights or the property of any the door, or in the court, of the taberperson. He was accused by the con- nacle" mentioned v. 18. spirators of usurpation, which would of V. 17. Two huncldred and fifty censers. course imply oppression and extortion. It is a question how such a number of But as he had committed neither op- censers was obtained. As Korah and B. C. 1471.] CHAPTER XVI. 239 and bring ye v before the LORD his censer, and put fire in them, every man his censer, two hun- and laid incense thereon, and dred and fifty censers; thou also, stood in the door of the taberand Aaron, each of you his cen- nacle of the congregation with ser. Moses and Aaron. 18 And they took every man 19 And Korah gathered all v 1 Sam. 12. 7. the congregation against them others associated with him were merely V. 19. And Korah gathered all thd Levites and not priests, they could not congregation against them. The queshave belonged to them in the former tion naturally suggested here is, what capacity. The presumption therefore congregation is intended by these is, that they were among the utensils words. Had the rebellious spirit of brought by the Israelites out of Egypt, Korah and his company infected so of which the present number may in large a part of the whole body, that some way have come into the hands of this expression can be understood of Korah and his party. them? Did Moses and Aaron and a V. 18. They took every man his cen- faithful few alone remain unmoved by ser. That is, the two hundred and fifty this deep-laid and wide-spread conmen exclusive of Korah, Dathan and spiracy? This has been the opinion of Abiram. Korah, it would appear, was some commentators, especially those employed in mustering as many as he who by "all the congregation" undercould gather of the congregation against stand more especially the distinguished Moses, v. 19, and after that, he seems to or leading men of the congregation. have gone to his tent, v. 24. But the But we may perhaps adopt the conmaking out distinctly the various items struction of the Gr., which renders, of the transaction is a matter attended " Collected all his congregation," meanwith some little difficulty. Bp. Patrick ing those who took sides with him. Or even says, " it may be doubted in what we may adopt yet another construction, way Korah perished." -- Stood in the which we are inclined to think comes door of the tabernacle. This was not of nearer the truth than either of the course the usual place where incense others; viz.: that Korah, without any was to be offered, which was within the special active agency, was the means of Holy Place of the Tabernacle. But as gathering a multitude of the congregathat room was not sufficiently large to tion together. A man who raises a discontain so great a number, and as the turbance in the streets of a populous occasion was extraordinary, the scene city, causing hundreds to flock together of the trial was transferred to the court to the spot to witness what is going on, of the Tabernacle. As this event was may be said to gather them together, of such a nature as to require to be simply because he is the occasion of the witnessed by the people in general, concourse. - So with Korah here. In which it could not have been within this case, the original, a l'hem, is propthe Tabernacle, therefore a place was erly rendered to or eupon them, which chosen which would give it the utmost is its literal sense. Still it is evident, publicity. So Moses, on another impor- from v. 41, that the number of the distant occasion, v. 46, 47, offered incense affected was large, as several thousand "in the midst of the congregation." were slain by the plague for their mur 240 NUMBERS. [B. C. 1471. unto the door of the tabernacle among this congregation, that I of the congregation: and w the may Y consume them in a moglory of the LORD appeared un- ment. to all the congregation. 22 And they fell z upon their 20 And the LORD spake unto faces, and said, O God, the God 4 Moses and unto Aaron, saying, of the spirits of all flesh, shall 21 Separate $ yourselves from y Heb. 12. 58, 29. z c. 14. 5. a c. 27. 16. Job 1'2. 10. Eccl. 12. 7. Is. 57. 16. Zcch. 12.1. 1 eb. w c. 14. 10. z ver. 45. Rev. 18. 4. 12. 9. muring over the doom of Korah and his brook delay, when yet at the same time company, implying that they had pre- it is evident that as wrath did not come viously sympathized with him in his upon Sodom till Lot and his family were enterprise. —i The glory of the Lord removed, so here, also, was an impediappeared, etc. The Shekinah, or the ment until the commanded separation Divine Majesty, suddenly made its ap- should take place. His arm is withheld pearance in a visible and tremendous while the possibility of salvation for any manner in the pillar of cloud over the remains. sanctuary, as it did in several other V. 22. And theyfell upon theirfaces, cases when the emergency called for it. and said, etc. " The same tongue that See v. 42. ch. 12: 5. 14: 10. This super- prayed against the conspirators, prays natural symbol of the Divine presence for the people. Korah had so far prewas made on these occasions to assume vailed, that he had drawn the multisome new and striking phase, to which tude to his side. God, the avenger of Moses gives the name of the " Glory of treason, would have consumed them all the Lord," and out of this appearance at once. Moses and Aaron pray for the now issued a voice, addressing itself to rebels. Although they were worthy of Moses and Aaron, and uttering the death, and nothing but death could stop words that follow. their mouths, yet their merciful leaders V. 21. Separate yourselves. Heb. hib- will not buy their own peace with the biidelu, be ye separated or divided. The loss of such enemies. Oh rare and adaddress was made to all those who were mirable mercy! The people rise up disposed to give heed to it. A discrim- against their governors; their governinatlon was to be made, and all those ors fall on their faces to God for the who would be found on the Lord's side people. So far are they from plotting are here commanded to withdraw from revenge, that they will not endure God a position where they would be in dan- should revenge for them." Bp.Illg.ger of sharing in the impending destruc- 1T The God of the spirits of all flesh. tion. The phrase, " from among this By " all flesh" is meant " all mankind," congregation," goes rather to counte- as in Gen. 6: 13. Is. 40: 5, 6. Ezek. 20: 48. nance the suggestion above made, that Joel 2: 28. A similar phraseology ocKorah and his company are especially curs in Job 12: 10, "In whose hand alluded to in the terms.-~ Tshat I is the soul of every living thing, and may consume them in a moment. Heb. the breath of all mankind." (Heb. "May eat or devour them." The lan- "the spirit of all flesh of man,") Moses, guage is fearfully emphatic, as if the with a beautiful propriety, gives to the judgment was just ready to burst upon Most High this title, in acknowledgthe culprits, and scarcely knew how to ment of his power to save or to destroy, B. C. 1471.] CHAPTER XVI. 241 one b man sin, and wilt thou be and the elders of Israel followed wroth with all the congregation? him. 23 And the LORD spake unto 26 And he spake unto the Moses, saying, congregation, saying, Depart', 24 Speak unto the congrega- I pray you, from the tents of tion, saying, Get you up from these wicked men, and touch about the tabernacle of Korah, nothing of theirs, lest ye be Dathan, and Abiram. consumed in all their sins. 25 And Moses rose up and 27 So they gat up from the went unto Dathan and Abiram; tabernacle of Korah. Dathan, c Gen. 19. 12, 14. Is. 52. 11. 2 Cor. 6. 17. 1 Tim. b Gen. 18. 32. Josh. 7. 1, etc. Rom. 5. 18. 5. 22. Rev. 18. 4. as he had threatened to consume all Is- Korah and his party, Moses then went rael. It implies a strong motive to in person to the camp where Dathan urge the divine compassion: "0 God, and Abiram still persisted in remainthe father and creator both of the souls ing, after having treated so contemptuand bodies of men, and who hast there- ously the summons sent them. He fore the power of preserving as well as went, accompanied by a train of elders, of destroying; deign to display that and gave notice to all that dwelt round power in the exercise of mercy towards about, to remove themselves and all this people. Thou, the Searcher of they had from the dangerous vicinity, hearts, knowest the authors of this se- lest they also should share in the comdition, and distinguishest them from ing doom of the rebels. those who have been made, through V. 26. -Depart, Iprayyou, etc. "God weakness and credulity, their dupes. and Moses knew how to distinguish beIIave mercy upon the latter!'- twixt the heads of the faction and the ~i Shall one man sin, etc. Alluding, of train; though neither be faultless, yet course, to Korah, the ringleader of the the one is plagued, the other forrevolt. Gr. " If one man hath sinned." given. God's vengeance, when it is at As all have not sinned, why wilt thou the hottest, makes differences of men. be angry with all? ~ With all the Even before common judgment there is congregation. That is, all that portion a separation." Bp. Hall. It does not of the congregation which formed Ko- appear that any thing was said to Darah's company. than and Abiram personally, but only to V. 24. Get you up from about the the congregation gathered about their tabernacle, etc. Heb. mishkan, which tents. — Touch nothing of theirs. As is here, we think, collective, equivalent they themselves had become unclean to tabernacles or dwellings. Gr. "De- and execrable, they accordingly compart from the congregation of Kore municated a kind of pollution to every round about." It will be observed, too, thing with which they came in contact, that in v. 26, it is said, " Depart from bringing it under an anathema or curse. the tents of these wicked men." Accordingly every thing perished toV. 25. rfoses rose up ashd went unto gether, as we learn from v. 32. Comp. Dathan and Abiram. Having pro- Deut. 13: 16, 17. claimed the preceding order first at the V. 27. The tabernacle of lKorah, DaTabernacle to the people that followed than, and Abiram. " Had Korah re11 242 NJUMBERS. [B. C. 1471. and Abiram, on every side: 28 And Moses said, Hereby and Dathan and Abiram came ye d shall know that the LoRD out, and stood in the door of hath sent me to do all these their tents, and their wives, and works; for I have not done their sons, and their little chil- them of mine own mind e. dren. d Ex. 3. 12. Zech. 2. 9. John 5. 36. e Jer. 23. 16. moved his tent near to those of Dathan and stood. Heb. " Came out standing;" and Abiram? As a Kohathite, his tent implying an easy, unconcerned, and could not properly be in the camp of sauntering kind of air; they came out Reuben, and still less could the tents of and stood in a leaning or lounging way Reubenites be in the camp of the Le- at the door of their tents, as if to see what vites. The present direction seems to or whether any thing would take place. imply that the tents were together; yet Those who were not actually partners further on, we only read of Dathan and in the conspiracy appear to have taken Abiram; and it does not from this chap- timely warning and fled; while the rest, ter appear, unless by inference, that with astonishing recklessness, came Korah's tent was swallowed up; and forth with their families and put themthat it actually was not, would appear selves in the very jaws of destruction. from the fact, that whereas the chil- "Moses had well hoped that when these dren of the Reubenite rebels perished rebels should see all the Israelites run with their parents, those of Korah did from them, as from monsters, and looknot. (See en. 26:11. 1 Chron. 6: 22-38, ing affrightedly upon their tents, and where his genealogy is reckoned.) We should hear that fearful proclamation therefore think that Moses here merely of vengeance against them, their hearts uses the names of the leaders to describe would have misgiven. But, lo, these the rebellious party; but that Korah's bold traitors stand impudently staring tent remained in the Kohathite camp, in the door of their tents, as if they and that he was himself afterwards de- would out-face the revenge of God; as stroyed with those that offered incense. if Moses had never wrought a miracle As a Levite aspiring to priestly func- before them; as if no one Israelite had tions, that is the place where we should ever bled for rebellion. Those that shall certainly expect to find him. It is true perish are blinded. Pride and infidelity that he is not mentioned by name among obdure the heart and make even cowthose destroyed there; and it is equally ards fearless." —p. Hall. true that the present Heb. text of ch. V. 28. flereby ye shall know, etc. The 26:10, describes Korah as swallowed up works to which he here especially alwith the rest. But that obscure pas- ludes were the institution of the priestsage is differently read in the Samaritan, hood, the appointment of the Levites, which expressly says that Korah was ana other matters of government; to destroyed by fire, with the men that which we may add also the ordering offered incense. With this the narrative of Korah and his company to appear of Josephus concurs; and the Psalmist, with censers on this occasion. [ NTot in his rapid view of the transactions in (done themn) of my own mind. Heb. the wilderness, only mentions the Reu- millibbi, of my owen heart. Chald. "Not benites as being swallowed up. (Psl. of my own will, or pleasure." Gr. " Not 106:17.) "-Pict. Bible.- ~ Came out of myself." Vulg. "That I have not B. C. 1471.] CHAPTER XVI. 243 29 If these men die the cor- 30 But if the LoRD make a mon death of all men, or if they new g thing, and the earth open be visited after the visitations her mouth, and swallow them of all men; then the LORD hath up, with all that appertain unto not sent me. f Is. 10. 3. g Job 31. 3. forged them of my own head." For a conscious of his own divine appointkindred purport of the phrase, see Num. ment, and also of the sin and rebellion 24:13. Ezek. 13: 2. It was no device, of the guilty parties, if he had not at design, or assumption of my own. I the same time felt within himself that did it not from any ambitious prompt- special and extraordinary impulse, by ings tending to my own aggrandize- which he knew that the event would be ment, nor from any private affection or as he predicted. And by the event he favoritism towards my brother. was justified. —' If they be visited V. 29. If these men die the common afterthevisitation of all men. Thatis, if death, etc. Heb. "If according to the such a judgment is now seen to come dying of all men, these men die." And upon them as is common and familiar so substantially the Gr. and the Chald. in the world, viz. pestilence, the sword, That is, if they shall die a natural death. or famine, then, indeed, you may infer Moses now intimates that the issue of that the Lord hath not sent me. the controversy is to be put upon what V. 30. But if the Lord make a new the Lord is about to do in vindication thing, etc. Heb. "beridh yibra, create a of his servants. If these men that now creature;" that is, perform a new, unoppose and scandalize us shall die the precedented, and wonderful work, by common death of other men, then you dooming them to such a death as men are all at liberty to think of us as ill as never died of before. Of the import of you please. But if, on the other hand, the word bdrS, see Note on Gen. 1:1. an immediate and unheard of miracle It is there given as one of its leading is wrought for their destruction, by senses to denote the production or ej'eccausing the earth to open her mouth tuation qfsomething new, rare, and wonand swallow them up, and all that be- deqful; the bringing something to pass long to them; then you will have no in a striking and marvellous manner. excuse for refusing to acknowledge that Thus in Is. 45: 7, God is said to " create Aaron and myself are acting as we do evil," by which is meant, however, not by a divine commission, and that the the evil of sin, but of judgment. Ex. conspiracy now formed is less against 34: 10, "Before all thy people I will do us than against the Lord himself. marvels such as have not been done "From the beginning of the world (nibre-u, created), in all the earth." unto this day," says Mr. Kitto, "no Is. 48: 6, 7, "I have showed thee new man ever made so bold and noble an things from this time, even hidden assertion of divine approval, or sub- things, and thou didst not know them. jected his claims, in the presence of a They are created now, and not from the nation, to a test so immediate and so beginning." Comp. Is. 65:18.infallible." It would, of course, have ~[ The earth open her mouth and swalbeen the height of folly to have made low them up. That is, on a sudden; at such an appeal to God, even though a time when all is calm and still, with 244 NUMBERS. [B. C. 1471. them, and they go down quick all these words, that the ground into the pit; h then ye shall un- clave asunder that was under derstand that these men have them: provoked the LORD. 32 And ithe earth opened her 31 And it came to pass, as mouth, and swallowed them up, he had made an end of speaking and their houses, and all the h ver. 33. Ps. 55. 15. i c. 26. ]10. 11. Deut. 11. 6. Ps. 106. 17, 18. no premonitions of an earthquake; and cases of men; but bodies informed with in such a way, moreover, that only the living souls, never before. To have guilty shall be involved, the rest being seen them struck dead upon the earth delivered. ~ With all that (apper- had been fearful; but to see the earth tain) to them. Heb. kol asher ldhem, at once their executioner and grave, all that is to them. This the Vulg. was more horrible." —Bp. Hall. As probably correctly, refers to " things" we have already seen, the fate of Korah rather than "persons:"-" All things himself is by the narrative left doubtthat belong to them." The Gr. ampli- ful. The Psalmist speaks thus of the fies upon the original:-" Swallow them event, making no allusion to Korah; up, and their houses, and their tents, Ps. 106: 17, "The earth opened, and and all that belongs to them." The swallowed up Dathan; and covered the whole history of the divine providence company of Abiram." So in the paralshows that it has ever regarded a man's lel passage, Deut. 11: 6, "And what he surroundings and appendages as a part, did unto Dathan and Abiram, the sons as it were, of himself.-~ And they of Eliab, the son of Reuben; how the go down quick into the pit. That is, earth opened her mouth, and swallowalive and active, hale and sound, not ed them up, and their households, and dead, as men usually are before they their tents, and all the substance that descend into the grave. Gr. "Shall was in their possession, in the midst of descend alive into Hades." But upon all Israel." the true import of "pit" in this con- V. 32. And their houses. That is, nection, see Note on v. 33, below.- their households, a very frequent sense ~ That these men have provoked the of "house." Chald. "The men of their Lord. Rather, perhaps, according to houses." Moses himself thus explains the Heb. "have contemptuously treat- it Deut. 11: 6, " Their households, and ed." Vulg. "Have blasphemed." their tents, and all the substance that V. 31. The ground clave asunder, etc. was in their possession." s All the The response to the awful appeal of men that (appertained) unto Korah. Moses was speedily made. He had With the exception of his children, of scarce done speaking ere the earth whom it is expressly said, ch. 26:11, opened, as it were, its ponderous jaws, "Notwithstanding the children of Koand the guilty band with all their house- rah died not." Their names are enuholds and effects were precipitated into merated 1 Chron. 6: 22-24, and we the yawning abyss. "So soon as the find, moreover, several of the Psalms innocent are severed, the guilty per- bearing the title, "For the sons of Koish; the earth cleaves and swallows up rah," as Ps. 42: 44: 45: 48: 49. Indeed, the rebels. This element was not used it was from the stock of Korah that to such morsels. It devours the car- Samuel the prophet derived his pedi B.C. 1471.] CHAPTER XVI. 245 men that appertained unto Ko- round about them fled at the cry rah, and all their goods. of them: for they said, Lest the 33 They, and all that apper- earth swallow us up also. tained to them, went down alive 35 And there came out a fire into the pit, and the earth closed kfrom the LORD, and consumed upon them: and they perished the two hundred and fifty men from among the congregation. that offered incense. 34 And all Israel that were k Lev. 10. 2. c. 11. 1. ver. 17. gree, 1 Chron. 6: 28. Some commenta- with a God that could revenge with tors have suggested that the original ease." —Bp. Hall. The deprecatory word for appertained might as properly prayer of David, Ps. 69:15, seems to be rendered adhered, which would tend allude to this terriblejudgment:-" Let to simplify the account, by restricting not the water-flood overflow me, neither it to those only who were his accom- let the deep (i. e. gulf) swallow me up, plices.-'~[ And all their goods. Or, and let not the pit shut her mouth upon Ileb. "Substance." Gr. "Their cat- me." tie," a sense which the original un- V. 34. Fled at the cry of them. Heb. doubtedly bears, 1 Chr. 11: 6. 2 Chr. "At the voice of them." At the cry or 31: 3. 35: 7. noise they made in perishing, for we V. 33. Went down alive into the pit. can well believe that the most heartHeb. t5te sheoldh, to Sheol, the term rending shrieks would be heard from which is usually rendered by the Gr. the multitude when they found them" Hades," and in English sometimes by selves being ingulfed in the opening "grave," and sometimes by "hell." caverns of the earth. Here it is unquestionably to be taken V. 35. And there came out a gre from in the sense ofpit, gulf, or chasm in the the Lord. That is, from the divine earth, as it would be absurd to suppose glory enthroned in the pillar of cloud that the houses descended into hell, to over the tabernacle, as is to be inferred say nothing of the unreasonableness of from the general uses loquendi. As the the idea that the souls of the little chil- sin was not unlike that of Nadab and dren were doomed to that abode, al- Abihu, so the punishment was similar. though their bodies, in the course of Korah, as before remarked, was probthe divine providence, perished in the ably in this company, and perished in overthrow of their parents. Thus, says their destruction. This catastrophe, Theodoret, those who had marched like the other, is celebrated by the through the sea (in safety) were swal- Psalmist, Ps. 106: 18, "And a fire was lowed up on the land. T And the kindled in their company; the flames earth closed zupon them. "It was a mar- burned up the wicked." ~[ Convel that the waters opened (for Israel); sumed. Heb. "Ate up." "There were it was no wonder that they shut again; two sorts of traitors; the earth swalfor the retiring and flowing was natu- lowed up one, the fire the other. All ral. It was no less a marvel that the the elements agree to serve the venearth opened; but more marvel that it geance of their Maker. Nadab and shut again; because it had no natural Abihu brought fit persons, but unfit fire disposition to meet when it was divided. to God; these Levites bring the right Now might Israel see, they had to do fire, but unwarranted persons before 246 NUMBERS. [B. C. 1471. 36 And the LORD spake unto 38 The censers of these sinMoses, saying, ners n against their own souls, let 37 Speak unto Eleazar the them make them broad plates son of Aaron the priest, that he for a covering of the altar; for take up the censers out of the they offered them before the burning, and scatter thou the LORD, therefore they are halfire yonder; for m they are hal- lowed: and they shall be a sign lowed. unto the children of Israel. n Prov. 8. 36. 20. 2. Hab. 2. 10. o o. 17. 10. m Lev. 21. 28. Ezek. 14. 8. him; fire from God consumes both. It cise import of " there."- For they is a dangerous thing to usurp sacred are hallowed. Heb. kddeshu, they are functions. The ministry will not grace sanctified, consecrated, hallowed>; the the man; the man may disgrace the original being a verb and not an adnlinistry." —Bp. Hall. jective. The reason is given in the V. 37. Speak unto Eleazar. The par- next verse, viz.: that having once been ticular grounds on which this order was employed, by divine command, in the given to Eleazar, it is not easy to de- holy service of the sanctuary, they were termine with precision. The Jewish henceforth forbidden to be put to any writers say it was because the Lord other use. would not have Aaron, as a representa- V. 38. The censers of these sinners tively holy person, run the risk of pol- against their own souls. That is, against lution by going among the dead; which their own lives. Ged. " The censers of is perhaps as probable a suggestion as these men, who by sinning have lost any other-~T Out of the burning. their lives."-T Let them make them Heb. mibben hasserEpchh,from between broad plates. Heb. " Outspreadings of osr among the burning. Gr. "From the plates." That is, plates beaten out and midst of those who were burnt." That spread broad so as to cover with them is, from among the mass of the dead the brazen altar. The original is from bodies upon which the fire had just the same root with the word rendered done such a destructive work. Burn- " firmament," which, as we have shown ing is supposed to stand here for those in the Note on Gen. 1: 6, involves the who were burnt, the abstract for the idea of spreading out by beating. They concrete, as captivity for captives, Num. were to be laid on over the precious 21: 1, and poverty for poor, 2 Kings, 24: covering of brass which enveloped the 14. ~ Scatter thou the fire yonder. brazen altar, or the altar of sacrifice, as Whatever fire, or cinders, still remained described, Ex. 27: 12.- They shall in the smoking censers was to be hurled be a sign. That is, a memorial to put away at once, and to the farthest possi- Israel in mind of the transgression in ble distance, probably to the spot where which the fact originated, and to serve all the refuse of the camp was cast, in as a perpetual warning to them against order to indicate that the service per- repeating the offence. "Not only the formed by them was rejected with the Israelites in general, but also the Leutmost loathing and detestation as pro- vites in particular, save Aaron's sons fane. Gr. "As for the strange fire, only, are counted strangers in respect scatter it there;" in which rendering of the priest's office; and this covering we have no clue to lead us to the pre- I of the altar, with those censers of B. C. 1471.] CHAPTER XVI. 247 39 And Eleazar the priest offer incense before the LORD; took the brazen censers, where- that he be not as Korah, and as with they that were burnt had his company: as the LORD said offered; and they were made to him by the hand of Moses. broad plates for a covering of 41 But, on the morrow all the altar: the congregation of the children 40 To be a memorial unto of Israel murmured against Mothe children of Israel, thatP no ses and against Aaron, saying, stranger which is not of the Ye have killed the people of the seed of Aaron come near to LORD. p c. 3. 10. 2 Chr. 26.18. q c. 14. 2. Ps. 106. 25, etc. polished splendid brass, was as a look- murmurings or discontent. Yet how ing-glass for all to behold, that none different the matter of fact! As the might, afterwvaids, like Korah, pre- vessel, in its course through the deep, sume to the priesthood."-Aess. Thus leaves a track of foam behind it which Aaron's rod was kept for a sign, Num. is a little while distinct and well de17:10, and God threatens, by destroy- fined, but soon mingles with the mass ing the wicked man, to make him " a of waters and is seen no more, so was sign and a proverb," Ezek. 14: 8. " Now it with the judgment of heaven on this all these things happened unto them for occasion, and the impression it created. ensamples; and they are written for our It endured for the night, but discontent admonition, upon whom the ends of the and rebellion came in the morning. world are come."-1 Cor. 10: 11. With a unanimity that is amazing, " all V. 3'39. And they were made broad the congregation "-not merely the ru(plates), etc. Heb. lit. " And they broad- lers or a few intractable spirits-but ened them;" that is, by a process of the great mass of the people, gave way beating expanded them into thin lam- to groundless complaints. With tuinl, adapted to serve as a covering to multuous outcries and accusations, they the altar. press upon Moses and Aaron, charging V. 40. Tloat lee be not as lYorah. This them with the destruction of a multiwould seem to imply that Korah perish- tude of their brethren, the peculiar peoed by fire with the company of two hun- ple of the Lord; as if these atrocious dred and fifty who offered incense. The transgressors had been good and holy force of the example is drawn from the people, and Moses and Aaron had been case of these men, with whom Korah is their persecutors. Alas, how will pride, evidently classed. This confirms the passion, and self-will prevail to blind suggestions offered above relative to the understanding of men, so that they his fate.- ~ As the Lord said to him. will call evil good, and good evil, and Implying that he had had fair warn- put darkness for light, and light for ilig. Others understand the "him" of darkness. Especially does this hold Lleazar. among large bodies of men in times of V. 41. All the congregation mor- public tumult. By saying, however, evzured, So fearful a judgment as they that they had killed them, their meanhad just been called to witness would ing doubtless was that they had been have been sufficient, one would suppose, the means, the procuring cause, of their to prevent the outbreak of any further losing their lives, and not that they had 248 NUMBERS. [B. C. 1471. 42 And it came to pass, 44 And the LoRD spake unto when the congregation was Moses, saying, gathered against Moses and 45 Get you up from among against Aaron, that they look- this congregation, that I may ed toward the tabernacle of the consume them as in a moment. congregation: and behold, the'And " they fell upon their faces. cloud r covered it, and the glo- 46 And Moses said unto ry s of the LORD appeared. Aaron, Take a censer, and put 43 And Moses and Aaron fire therein from off the altar, came before the tabernacle of and put on incense, and go quickthe congregation. ly unto the congregation, and r Ex. 40. 34 s ver. 19. t ver. 21. 24. u ver. 22. c. 20. 6. directly slain them. Accordingly the in, etc. Incense was regularly to be Chald. renders, "ye have caused the offered nowhere but at the golden altar death." within the sanctuary; but on the presV. 42. They looked toward the taber- ent extraordinary emergency, Aaron is.acle. The intimation is that they, i. e., sent with it into the camp in order to Moses and Aaron more especially, look- stay the plague, by making an atoneed imploringly in that direction, that ment for the people; the natural effect they invoked help from the Lord in his of which would be to afford them a condwelling-place, and the consequence vincing proof of the sanctity and auwas an immediate manifestation in thority which should henceforth pertheir favor. That awful phenomenon tain to his ministry. "God might have termed " the glory of the Lord," shone stayed the plague without the intervenforth, as on former occasions, with an tion of Aaron; but in this time of disaspect of threatening which they well content, it pleased him to afford another understood. It was now, however, un- convincing testinmony that the highaccompanied by any voice, but a silent priest was acting in his sacred office by judgment proceeded from it, as we learn his appointment and under his direcfrom the effect that followed, which was tion. They must have been hardened the cutting off of more than 14,000 of indeed who could doubt the authority the host by a deadly plague or stroke under which the high-priest acted, after from the divine hand. such a striking evidence of the Lord's V. 45. And theyfell Bpon theirfaces. respect to his official intervention."Doubtless to intercede afresh for these Kitto. The Jewish writers say on this high-handed offenders. No provoca- passage that Moses intended to warn tions avail to abate their charity and Aaron lest perchance he should err compassion in behalf of the people, through haste, and offer strange fire, however undeserving. A true benevo- as Nadab and Abihu had done, as also lence seems unable to discover that those who had recently perished. They point in the divine displeasure beyond remark, too, that "the incense which which it is in vain to sue for mercy. It caused death when it was not in the will still lift up its prayer in the very hand of the priest, giveth life when it is article of inflicted vengeance. Comp. in the hand of the priest." — Make 1 Chron. 21:16. an atonement. That is, by acting as a V. 46. Take a censer andputfire there- mediator or interceder on behalf of the B. C. 1471.] CHAPTER XVI. 249 make an atonement for them; 48 And he stood betweeny for there is v wrath gone out the dead and the living; and the from the LoRD; the plague is plague wast stayed. begun. 49 Now they that died in the 47 And Aaron took, as Mo- plague were fourteen thousand ses commanded, and ran into and seven hundred, beside them t'.e midst of the congregation; that died about the matter of and, behold, the plague w was Korah. begun among the people: and 50 And Aaron returned unto he put on incense`, and made an Moses, unto the door of the tabatonement for the people. ernacle of the congregation: and Lev10. 10. 11. 33. 18. 5. 1 Chr. 27. 24. theplaguewas stayed. w Ps. 106. 29. z Deut. 33. 10. y Heb. 7. 24, 25. z 1 Chr. 21. 26, 27. people. There is nothing of an expia- stantly did as he was commanded. He tory kind implied in the use of the term ran into the midst of the congregation, in this connection. - Tlhe plague is fearless of their wrath, fearless of the begun. The Heb. negeph from ndcgaph contagion of the plague; he put the into strike, to smite, is a term of general cense upon the sacred fire in the cenimport denoting any severe stroke or ser, and made an atonement with it for infliction from the divine hand. Our the people; and he stood between the English word plague is derived from living and the dead; and the plague the Latin plaga, and that from the Gr. was stayed. — Ran into the midst rwAm?, plugs, in both which languages of the congregation. The spirit evincedit is used to signify a stroke, a blow, a both by Aaron and Moses, on this occastripe, a wound. By an extension of sion, was pre-eminently worthy of such the import of the word it is made to de- distinguished servants of heaven. Innote apestilence or some otherfatal dis- sulted and opposed as they had been, ease, which would naturally be regarded taunted and falsely accused, they have as an extraordinary scourge proceeding no ill will or resentment, they seek no directly from the Lord. This is proba- revenge for themselves, nor feel gratibly to be considered its sense in the fication at the punishment of their facpresent connection. The Chald. ren- tious and rebellious people. On the ders it " the death." It is impossible contrary, they suffer long and are kind. to elicit from the term any more definite They count not their own lives dear import. As to the fact itself, we know unto themselves if so be that they may not how Moses became possessed of it save the lives of these offenders. This so as to be able to announce it, though is the conduct of men who are taught it is altogether probable it was con- and governed by the laws of heaven. veyed to his mind by a divine monition. V. 48. And he stood between the dead In proportion as we are faithful and fa- and the living. Thus interposing bemiliar with God, so much the earlier do tween the infected and the uninfected we discern his judgments in the earth. portions of the camp, and exposing We become, as it were, of his council. himself to the ravages of the plague in V. 47. And Aaron took as JMoses cons- behalf of the people. "As one that manded. Aaron was as full of anxiety would part a fray, he thrusts himself for the people as his brother. He in- under the strokes of God, and puts it to 11* 250 NUMBERS. [B. C. 1471. CHAPTER XVII. Israel, and take of every one of AND the LORD spake unto them a rod I according to the Moses, saying, house of their fathers, of all 2 Speak unto the children of a Ezek. 37. 16. the choice of the revenger whether he towards survivors. The design is to will smite him or forbear the rest; he inspire a salutary fear, and thus to prestands boldly between the living and vent the commission of similar iniquithe dead, as one that will either die ties. The present chapter affords an with them or have them live with him; instance strikingly in point. The Lord the sight of fourteen thousand carcases is pleased, as here recorded, to put the dismayed him not; he that before feared appointment of his priests to another the threats of the people now fears not proof, and to work another miracle, that the strokes of God." —B2p. iHall. How he might effectually silence all future striking a type of the intervention of murmurings on the score of the authoriour Lord do we recognize in the con- ty claimed by Moses and Aaron. The duct of Aaron on this occasion. Our test was unequivocally decisive. great and compassionate High-Priest, V. 2. Take of every one of them a rod moved by the contemplation of our according to the house of their fathers. danger, not only at the hazard of life, Heb. "Take of them a rod, a rod, for but in the sure prospect of death, (or according to) every father's house." hastened into our midst to make atone- The duplication is a Hebraism of comment for us. mon occurrence, carrying with it a dis" With pitying eyes the Prince of Peace tributive sense. Gr. "Take of them a Beheld our helpless grief; rod (or staff), a rod according to the He saw, and oh, amazing love, houses of their patriarchal families." He ran to our relief." Chald. "Receive from them a rod each throughout the houses of (their) fathers." It is evident from what follows that the requisition was, not a rod from CHAPTER XVII. each individual Israelite, but one from each tribe; and this was to be presented The -Budding and Blossoming of in the name of the leading man or Aaron's Rod. "prince" of each tribe. The order here V. 1. And the Lord spake unto Moses, given seems to imply that it was not the etc. At what particular time we are subordinate Levites alone who aspired not informed, but probably within a to the priesthood, for in that case we short period after the plague above de- cannot well see why there should not scribed had ceased. It is reasonable to have been two rods instead of twelve, infer that the miracle here recorded one for Aaron and one for his opponents. took place while the minds of the peo- But by all the tribes being required to ple were yet in an excited state, in con- contribute a rod, it would appear that sequence of the poisonous insinuations all would put in a claim to the dignity, of Korah and his associates, who had so according to what is said, ch. 16: 3, recently perished in their presumption. "Ye take too much upon you, seeing Every divine judgment executed upon that all the congregation are holy, every transgressors has a merciful intention one of them." The decision, therefore, B.C. 1471.] CHAPTER XVII. 251 their princes according to the name upon the rod of Levi: for house of their fathers, twelve one rod shall be for the head of rods: write thou every man's the house of their fathers. name upon his rod. 4 And thou shalt lay them 3 And thou shalt write Aaron's up in the tabernacle of the conwas to be final for the whole host. The the rod of its chief; and the question original word for " rod " (matteh) is for being to try the right to the priesthood, the most part used to denote a staf, this method of settling the point seems stick, ewalking-stick, or wand, rather to indicate that other tribes (probathan a green rod, branch, or bough. It bly that of Reuben in particular) had would seem, from Num. 21: 18, that the thought their claims, as tribes, as good princes of the tribes carried staves in or better than those of Levi."-Pict. their hands, as a kind of baton, that Bible.- ~ Write thot; every man's should serve as a badge of authority. name upon his rod. In what manner "The rods or staves were doubtless the writing was executed we have no official ensigns of the authority with means of determining with any certainwhich the heads of tribes were invest- ty. It may have been by some kind of ed. Hence the Scripture frequently uses incision on the surface, or possibly by the word'rod' as equivalent to'scep- some sort of label attached to the sevtre;' and indeed the more modern use eral rods. By some means a signature of sceptres is derived from this ancient was affixed that should serve to identify custom. These staves were of course the rods to the owners. dry, and had probably been for years in V. 3. Thiou shalt wrrite Aaron's name use; and that such should blossom and uqpon the rod of Levi. This preference bear fruit again, is such a moral impos- was given to Aaron, because that, by sibility, that the ancient heathen used being invested with the office of highto swear by their rods or sceptres with priest, he was made prince of that tribe, a view to that circumstance. Thus or "head of the house of their fathers." Achilles, in Homer, when enraged Moreover, if Levi's name had been on against Agamemnon, says: the rod, it would have left the contro-'But hearken. I shall swear a solemn oath. versy undecided as between Aaron and the Levites. By this sceptre, which shall never bud, Nor boughs bring forth, as once; which V. 4. And thoqu shalt lay them up. having left Heb. "Thou shalt cause them to rest." Its stock on the high mountains, at what — I Tabernacle of the congregation. time Heb. beoh7el moed, tent of meeting.The woodman's axe lopt off its foliage ~t Before the testimony. That is, before green, the Ark wherein were deposited the And stript its bark, shall never grow tables of the Law, called "the Testiagain;agBy this I swear,' etc. CwPE. mony." See Notes on Ex. 25: 16. Above was the Mercy-Seat, where the divine The king Latinus, in Virgil, confirms, Glory resided. To lay the rods " before by a similar oath, his covenant with the testimony" was to lay them before 2Eneas. To preclude mistake or impo- the divine Presence and Majesty, who sition in the present transaction, the intended thereby to determine the presname of each tribe was inscribed on ent controversy. -- [ Where.I will 252 NUMBERS. [B. 0. 1471. gregation, before the testimony, 6 And Moses spake unto the where I will meet with you. children of Israel; and every 5 And it shall come to pass, one of their princes gave him a that the man's rod, whom I shall rod apiece, for each prince one, acchoosec, shall blossom: and I cording to their fathers' houses, will make to cease from me the even twelve rods: and the rod murmurings of the children of of Aaron was among their rods. Israel, whereby d they murmur 7 And Moses laid up the rods against you. before the LORD in the tabernacle e of witness. b Ex. 25, 22. 29. 42, 43. 30. 36. c c. 16. 5. d c. 16. 11. e Ex. 38. 21. Acts 7. 44. meet you. Heb. ivva'd, from yaad, to V. 5. The man's rod whom I shall appoint a meeting, and in the Niphal or choose. Hieb. " The man (as to) whom I passive, to be gathered together. This is shall have complacency in him." This is the form in which it occurs in the not essentially different from "choose," present connection, and, as such, is re- but it preserves the prepositional usage markable, as it represents the Lord as "in him," which is quite common with being acted uspon and drawn into con- the original verb.-~ Shall blossom. vention by the force of his own self-as- This would have been better rendered sumed obligations, or by his fidelity to "shall bud," as is the case in v. 8, his covenant engagements, which are where there is a marked distinction inthus represented as operating as if by dicated between budding, blossoming, an external influence. This is the rea- and yieldingfruit. The original yiphra son why the Tabernacle was called the here is the word there that answers to tent of meeting, or of congregatiorn, a bud. — Will make to cease fronm me, phrase which is usually understood sim- eta. The Heb. is used elsewhere in refply of men's meeting together, or con- erence to the ceasing or assuaging of gregating; whereas, in fact, the Lord waters, Gen. 8:1, and also of wrath, gave the appellation to the Tabernacle Est. 2:1. It is here applied to the on the express ground of his meeting murmurings of the people, which were there with his people in the person of like raging waters. It will be observed their representative Moses. See Note how strikingly the Lord identifies himon Ex. 29:42. 30: 36. It is to be ob- self with his people: " I will make to served, however, that the import here cease from me the murmurings whereis that of the Lord's habitualpresence- by they murmur against you." " where I am accustomed to meet with V. 6. 2Ye rod of Aaron was among you." Four manuscripts, and several their rods. The Vulg. has here, "And of the ancient versions, here exhibit there were twelve rods besides the rod leka, with thee, instead of ldkem, with of Aaron," supposing that the tribe of you. But the latter is probably correct, Joseph was divided into two-Ephraim being confirmed by Ex. 29: 42, 43, where and Manasseh -which would make the like phraseology occurs. But it is twelve besides that of Levi. But this still to be borne in mind that the Lord is unwarranted by the original. The neither met then with the people, nor probability is much stronger that there with Aaron, any otherwise than through were only twelve and not thirteen rods. Moses as a representative medium. I V. 7. Before the Lord in the tabcr B. C. 1471.] CHAPTER XVII. 253 8 And it came to pass, that on 9 And Moses brought out all the morrow, Moses went into the the rods from before the LORD tabernacle of witness; and, be- unto all the children of Israel: hold, the rodf of Aaron for the and they looked, and took every house of Levi was budded, and man his rod. brought forth buds, and bloomed 10 And the LORD said unto blossoms, and yielded almonds. Moses, Bring Aaron's rod again f Ps. 110. 2. Ezek. 19. 12, 14. before the testimony, to be nacle of witness. The inference is, that of all the tribes of Israel! My weakness the rods were deposited in the Most hath been more worthy of the rod of corHoly Place in the presence of the divine rection, than my rod hath been worthy Glory, whither Moses alone had ordina- of these blossoms. How hast thou magry access. There it was kept according to nified me in the sight of all thy people! the statement of the apostle, Heb. 9: 3, 4. How able art thou to uphold my imbeV. 8. Was budded, and brought forth cility by the rod of thy support! How buds, and bloomed blossoms, and yielded able art thou to defend me with the rod almonds. Gr. and Targ. Jon. "Nuts." of thy power, who hast thus brought The miracle consisted in the sudden fruit out of the rod of my profession! " vegetation of the rod, and that in dif- Bp. Hall. ferent degrees. It would seem that in V. 9. And Moses brought out all the some places of the rod tender buds rods —-unto all the children of Isael. It were seen just emerging from the sur- would plainly be all-important that no face; in others the buds were fully de- suspicion of fraud should attach at all veloped; in others, again, they had blos- to the transaction. We may suppose, somed, and those blossoms, in other therefore, that as the rods were to be parts, had ripened into fruit, the fruit deposited "in the tabernacle of the of the almond-tree. On the name and congregation," or in the sacred prepeculiar properties of the almond, see cincts, they were sealed up in one reNote on Ex. 25: 33. It is a tree that ceptacle, the princes, or others authorblossoms and bears fruit earlier than ized by them, watching it through the other trees, and hence its appellation, night to see that no dishonesty was shk1Ed, from shclkad, to make haste, to be practised. Certainly, they were not in in a thurry, and thence to awake easrly, Moses's custody; for "on the morrow to be vigilant, to wuatch. That this ef- Moses went to the Tabernacle of witfect should have been produced in a ness to examine them." No charge of single night upon Aaron's rod, while unfair dealing could be brought against all the rest were as dry as before, could him, and he submits the rods openly to not but be looked upon with amaze- the view of the parties interested, who ment, and prove an incontestable evi- took them into their hands, and, by dence of the Lord's designation. "It close inspection, satisfied themselves of could not but be a great comfort unto their identity. Aaron to see his rod thus miraculously V. 10. Bring Aaron's rod again beflourishing; to see this wonderful testi- fore the testimony. That is, return, remony of God's favor and election. Sure store it, after sufficient examination, to he could not but think, Who am I, 0 the place where it was deposited before God, that thou shouldst choose me out the ark of the testimony. — To be 254 NUMBERS. [B. C. 1471. kept g for a token against the rael spake unto Moses, saying, rebels; and thou shalt quite Behold, we die, we perish'I, we take away their murmurings all perish. from me, that they die not. 13 Whosoever' cometh any 11 And Moses did so: as the thing k near unto the tabernacle LoRD commanded him, so did he. of the LORD shall die: shall we 12 And the children of Is- be consumed with dying? h Ps. 90. 7. Is. 57. 16. i c. 1. 51, 53. 18. 4, 7. g Heb. 9. 4. k Eph.'2. 13. Heb. 10. 19-22. keptfor a token. Heb. "For a keeping, V. 12. Behold, we die, we perish, we or reservation." As a specimen of the all perish. ieb. gdvanu, we expire. manna was preserved in the golden pot The term signifies not so precisely to within the Most Holy Place of the sanc- die, as to be brought into that state of tuary, "for a keeping," Ex. 16: 33, painful suzfocation which is very likely that subsequent generations might see to end in death. "We give up the the bread which their fathers ate in the ghost."-Ains. A miracle of mercy wilderness, so this rod was kept in the seems to have extorted from them the same place "for a reservation" and confession which the previous miracles " for a sign," that all that lived after- of judgment had failed to do. We take wards might be aware of the confirma- the words as implying not an unjust tion of the priesthood in Aaron's line. complaint or the outbreak of a still re- For a token against the rebels. maining discontent, but an humble acHeb. "For a sign to the sons of rebel- knowledgment of their just deserts and lion." Gr. "A sign for the children of of the imminent peril from which they the disobedient." This appellation is had barely escaped. The Chald. paragiven to the Israelites from the fact, phrases the words thus: "Behold, the that they were so much given to rebel- sword hath killed some of us, and belion that they might be said to be born hold, the earth hath swallowed some of of it as of a parent. This is equivalent us, and behold, some of us are dead to the testimony of Moses, Deut. 9: 24, with the pestilence." The Targ. Jon. "Ye have been rebellious against the thus: "Behold, some of us are conLord from the day that I knew you." sumed with flaming fire, and some of The use of " sons " in the sense of sub- us are swallowed up into the earth; jects of certain qualities is quite com- behold, we think as did they, so we all mon in holy writ, as Ps. 89: 22, " Son of of us shall perish." They virtually conwickedness;" Prov. 31: 5, " Sons of af- fess that, by reason of their rebellion, fiiction" (marg.); Deut. 13:13, "Sons they were as good as dead, and that of Belial;" and also 1 Sam. 2: 12; Eph. they would certainly incur that doom 2: 2, "Sons of disobedience." Comp. should they hereafter offend. TheirlanEph. 5: 6. Mat. 11: 19. 1 Pet. 1: 14. guage shows how much more efficacious - [ Thosu shalt quite take away their is the mercy than the tokens of the dimurmurings, etc. Heb. tekel, thou shalt vine wrath to touch the conscience and end, finish, do utterly away with. Gr. awaken the emotions of godly sorrow "Let their murmuring cease from me, and repentance for sin. and they shall not die." "Take away V. 13. Whosoever cometh any thing from me" is literally according to the near, etc. The following is the literal original, "take away from upon me." rendering of the verse: "Every one B. C. 1471.] CHAPTER XVIII. 255 CHAPTER XVIII. and thy father's house with thee, A ND the LORD said unto shall bear a the iniquity of the Aaron, Thou, and thy sons, a Ex. 28. 38. Is. 53. 6, 11. 1 Pet. 2. 24. that cometh near, every one that com- sure their confidence, and at the same eth near unto the tabernacle of Jeho- time to impress Aaron himself with a vah shall die; shall we be consumed in deep and abiding sense of the responsiexpiring, or giving up the ghost?" Our bility that rested upon him in the distranslators have aimed to indicate the charge of the duties of that sacred office repetition, in the commencement of the which had been so signally confirmed verse, by inserting the words "any to him by the miraculous tokens of the thing," which answers somewhat to the Lord's appointment. These indications import of the duplicated clause, hinting might tend to puff him up with a conat the prohibition of any degree of ap- ceit of his own importance, and thereproach. The doubling of words and fore he is here reminded of the burden phrase has often the effect, in Hebrew, laid upon him and the duty required of giving greater emphasis and inten- of him as a priest. The consequence sity to the expression.-T Shall we be would naturally be that instead of beconsumed with dying? Will the Lord ing made proud of his preferment, he proceed with us in this course of un- would receive the honors of his office sparing justice? Will he show us no with reverence and holy awe, being mercy till all the people, doomed to die made aware of the danger arising from one after another, are cut off? "The any default in his service. When men name of Aaron was not more plainly are invested with authority, their rewritten in that rod than the sin of Is- sponsibility rises in proportion. It is rael was in the fruit of it; and how a law running through the whole provmuch Israel finds their rebellion beaten idential economy of heaven, that to with this rod, appears in their present whom much has been given, from them relenting and complaint: "Behold, we much is required.-~ Th7y father's are dead, we perish."-B-2. Hall. house. That is, the house or posterity of Levi, who was father to all the priests and Levites.- T Shall bear the iniquity of the sanctuasry. That is, shall CHAPTER XVIII. bear the punishment for all the iniquity that is done in the sanctuary, in which The special C(harge assigned to the special Carge assigned to te term is embraced the courtyard, and 2riests and the f eqvites. the sacred precincts generally. Chald. V. 1. And the Lord said unto Moses, "Shall propitiate over the sins of the etc. The recent manifestations record- sanctuary." Arab. "Shall make expied in the two preceding chapters, had ation for the faults of the holy things." operated so effectually upon the con- If the sanctuary should be profaned by gregation as to fill them with a kind of the intrusion of strangers or the unpanic consternation in view of the dan- clean, the priests and the Levites were ger of approaching the Tabernacle, or to be held answerable for the offence, dealing in any way with the sanctities to whose negligence it was owing. of worship. The divine benignity de- Jarchi: "Upon you will I bring the signs, in the present chapter, to reas- punishment of the strangers that shall 256 NUMBERS. [B. C. 1471. sanctuary: and thou and thy thy father, bring thou with thee, sons with thee shall bear the that they may be joined unto iniquity of your priesthood. thee, and minister c unto thee: 2 And thy brethren also of but thou and d thy sons with the tribe of Levi, the tribe of b Gen. 29. 34. c c. 3. 6,7. d c. 3. 10, etc. sin concerning the sanctified things "Now this time will my husband be that are delivered unto you." See Note joined unto me." And the term here on ch. 1: 51.-~ Shall bear the ini- employed displays a peculiar paranoquity of your priesthood. Shall be re- masia, or play upon words, equivalent sponsible for whatever iniquity might to " may be Levited," i. e. adjoined to be committed in connection with the or associated with the priests. They discharge of the priestly functions. shall conjointly perform the sacred ofThis charge is more fully amplified in fice, but the priests shall be principal, the ensuing verse. Rab. Menahem: the Levites their associates or assist"By this admonition was signified, that ants. Gr. prostethetosan, let them be the priests should not intermeddle with added. This Gr. word as the rendering the service of the Levites, nor the Le- of the Heb. livdh occurs several times vites with the service of the priests." in the Old Testament, and is thence All this would tend to calm the appre- transferred to the New. The following hensions of the people, who were afraid passages especially receive illustrative they should die for every error commit- light from the usage now adverted to. ted in their approaches to the sanctu- Is. 14:1, "And the stranger shall be ary, and it would serve also to extin- joined (nilvah, Gr. prostethesetai) with guish any degree of envy they might them." Is. 56: 3, " Neither let the son cherish in respect to the priestly digni- of the stranger that hath joined himself ty, when they saw with how much peril (hannilveh, Gr. proskeimenos) to the its possession and exercise was at- Lord speak, saying," etc. Comp. Is. tended. 56: 6. Jer. 50: 5, " Come and let usjoin V. 2. The tribe of Levi, the tribe of ourselves (nilvu) to the Lord in a perthyfather. The original here exhibits petual covenant." Esth. 9: 27, "Upon two different words for tribe, matteh all such asjoined themselves (hannilvim, (the tribe) of Levi, and shebet (the tribe) Gr. prostetheimenois) unto them." Acts of thyfather; of which the former sig- 2:41, 47, "And the same day there nifies a staf, the latter a rod, and both were added qunto them (Gr. pyosetethesan) of them being occasionally used to de- about three thousand souls." Acts 2: 47, note a tribe or kindred, on the same " And the Lord added (Gr. prosetithei) principle on which any distinguishing unto the church daily such as should be badge'or ensign is in our own and other saved." Acts 5: 14, "And believers languages employed to signify the per- were the more added (prosetithento) to sons or bodies by whom it is borne. the Lord." Acts 11: 24, "And much - That they may be joined unto people was added (Gr. prosetethe) unto thee. Heb. yilldvu, from the root ldvch, the Lord." These heathen converts, signifying tojoin, to couple, to associate. brought into the Christian church by From this root comes the name Levi, the preaching of the apostles, were the the reason of which was assigned by " strangers " pointed at by the prophets his mother at his birth, Gen. 29: 34, of the old economy as those who were B.C. 1471.] CHAPTER XVIII. 257 thee shall minister before the the' sanctuary and the altar, tabernacle of witness. that neither they, nor ye also, 3 And they shall keep thy die. charge, and the charge of all 4 And they shall be joined the tabernacle: only they e shall unto thee, and keep the charge not come nigh the vessels of of the tabernacle of the congree c.40. gation, for all the service of the to be Levitically adjoined or added to V. 3. They shall keep the charge. Or, the covenant people in the latter day. Heb. "Observe thine observation, thy Their accession to the church and its custody." See the Note on ch. 3: 7, divine Head was represented by the where this phraseology is explained. adjunction of the Levites to the priestly - [ And the charge of all the taberorder under the Jewish dispensation. nacle. Aaron is here commanded to The following passage may be cited in make a strict discrimination between this connection as a parallelism of strik- the priestly and the Levitical orders; ing character:-Is. 66: 21, "I will also the Levites having nothing to do but to take of them for priests and Levites, be keepers and carriers of the Tabernasaith the Lord." The prophet is here cle and its utensils. Upon any movespeaking of the accession of heathen ment of the camp, they were not allowconverts at a future day of the church. ed so much as to handle or touch the — * And minister unto thee. Heb. ark, altar, table, or candlestick, but veshcirithuka, lit. shall minister thee, only to take them from the priests when i. e. to thee; although in the original, they had packed them. The priests, on both here and elsewhere the preposition the other hand, were to use the Levites to orfor, which properly pertains to the as ministers, and by their constant care word, is wanting. Gr. leitourgeitosan, and admonitions were to prevent all let them liturgize for thee. Comp. Num. others from incurring the divine dis3: 6. 8: 26. Deut. 10: 8. 18: 6, 7. 1 Sam. pleasure, on account of profane intru3:1. 2 Chron. 29: 11. ~ Before the sions into so holy a function. ~ T]hat tabernacle of witness. Heb. "Before neither they nor ye also die. They for the tent of the testimony." Before the so doing, and you for suffering it. Most Holy Place in which the ark stood. V. 4. And they shall be joined unto The common priests, but not the Le- thee. Reb. nilvu, that is, shall be advites, ministered before, i. e. on the out- joined Levitically-the same term with side of, but not within, this inner room, that previously used in a similar conwhich was separated from the outer by nection. A Levite was an adjunct. a vail. It was only the high priest who They were to be considered as an appenetrated beyond this vail. The office pended portion of that general body of of the Levites was to assist in killing men who were devoted to the special the sacrifices, taking the blood, and giv- service of God in the work of the sancing it to the priests for sprinkling, and tuary.-~ For all the service of the in general performing all the more me- tent. That is, for the heaviest part of nial parts of the requisite service about the service, called their burden, and the Tabernacle and its court. The mentioned particularly ch. 4: 3, 4, and priests served at the altar and in the throughout the rest of that chapter. Holy Place. This is the peculiar import of the ori 258 NUMBERS. [B. C. 1471. tabernacle: and a stranger shall of Israel; to you they are not come nigh unto you. given as a gift for the LORD, to 5 And ye shalt keep the do the service of the tabernacle charge of the sanctuary, and of the congregation. the charge of the faltar; that 7 Therefore thou iand thy there be no wrath M any more sons with thee shall keep your upon the children of Israel. priest's office for every thing of 6 And I, behold, I have the altar, and within the vail; taken your brethren the Le- and ye shall serve: I have given vites from among the children your priest's office unto you as fT Ex. 30. 7, etc. Lev. 24. 3. g c. 16. 46. A c. 8. 19. i ver. 5. k Heb. 9. 3, 6. ginal aboddh from the root dbcld, to V. 6. Have taken your brethren the serve, denoting the more menial kind Levites. See ch. 3: 12, 41, 45. 8: 6, 16, of services such as pertained especially 18, with the Notes. The Levites are to bondmen. ~- A stranger. Even here denominated "brethren," that the any one of the Israelites who was not a priests might not be prompted to deLevite was counted a stranger in this spise or disparage them by reason of relation; and as to the functions of the the inferior capacity in which they priests, the Levites themselves fell into served. On the contrary, they were rethe category of strangers, v. 7. See quired to treat them with kindness and Note on ch. 3: 10. brotherly affection.. T From among V. 5. Ye shall keep the charge of the the childre oqf Israel. Heb. "From sanctuary. Heb. " Of the holy, or holi- out of the midst."- X To you (they ness." Gr. "Of the holies;" the same are) given (as) a gift for the Lord. term as that employed by the apostle, Though directly assigned to you as Heb. 9: 2, 3, in reference to the first servitors and assistants, yet let it not tabernacle, i. e. the first or outer room be overlooked that this gift is to reof the tabernacle wherein was contain- dound ultimately to the Lord, to whom ed the Candlestick, the Table, and the you are yourselves given as ministers. Shew-bread. The inner room, by way V. 7. Keep yourpriest's qoffcefor every of contradistinction, was called the thing of the altar and within the vail. Holy of holies, or the Holiest of all. Keep or preserve it to yourselves, disTo "keep the charge of the taber- charging its functions, and allow no nacle " was to exercise continual care other person to invade it. This you are night and day that all things were to do with a twofold reference to the kept pure and uncorrupted, and admin- altar of burnt offerings, where the sacriistered strictly according to the divine fices are to be performed, the blood will.-~- That there be no wrath any sprinkled, etc.; and also to all that is more,- etc. That by constant care and to be done, whether within the outer or vigilance all occasions of wrath might the inner vail, as, for instance, burning be precluded. "The preventing of sin incense, putting on the shew-bread, is the preventing of wrath; and the mis- and lighting the lamps. — A4ncl ye chief sin has done, should be a warn- shall serve. "Not,'Ye shall rule;' it ing to us for the future, to watch against was never intended that they should it both in ourselves and others."- lord it over God's heritage, but'Ye Henry. shall serve God and the congregation.' B.C. 1471.] CHAPTER XVIII.. 259 a service of gift: and the stran- 8 And the LORD spake unto ger that cometh nigh shall be Aaron, Behold, I also have given put to death. thee the charge of mine heaveNote, The priesthood is a service.' If in sacrifice. The various first-fruits any desire the office of a bishop, he de- were also appropriated to them, tosireth a good work.' Ministers must gether with the tithes of the produce of remember that they are ministers, that the land; so that they were, on the is, servants; of whom it is required whole, amply provided for. On this that they be humble, diligent, and faith- head, the following remarks of Miful."-Henry. — A service of gift. chaelis (Laws of Moses, p. 1, ~ 52) will That is, a service freely given you, and be seen to have a peculiar pertinence: to be regarded as a favor and a privi- " If we would duly understand the gelege, imparting at the same time a nius of the Mosaic polity, and be able, corresponding duty and service. The without idle wonder, to account for the priest's office, viewed as a " gift," was rich revenues of the priests and Levites, a privilege, and as a " service," a work, we must learn to entertain of these two according to the language of the apostle, descriptions of persons ideas complete1 Tim. 3: 1, " If a man desire the office ly opposite to those which commonly of a bishop, he desireth a good work." prevail. For if we look upon them in no The Jewish writers explain the clause other point ofview than that of ministers thus: "I have given it unto you by gift, of religion, their revenues cannot but that none should say, Ye are come into appear exorbitant beyond all bounds. it of yourselves," which is true as far A tribe, including no more than 22,000 as it goes, but comprises not the whole males, and, of course, not above 12,000 sense. It is a declaration clearing the arrived at man's estate, received the incumbents of the sin of usurpation. tithes of 600,000 Israelites; consequent-- The stranger. That is, any Israel- ly each individual Levite, without hayvite, Levite, or whosoever were not of the ing to deduct seed and charges of husseed of Aaron. See Note on ch. 3: 10. bandry, had as much as five Israelites reaped from their fields or gained Provision for the Maintenance of the from their cattle. A tribe, which did Priests and the Levites. not make thefifteenth part of the peoV. 8. Behold, I also have given, etc. ple, enjoyed one tenth of the whole proThe general line of duty, both for priests duce of the lands, and many other privand Levites, having been above pre- ileges besides. For mere ministers at scribed, the Lord now provides for the altar, mere clergymen, this would their maintenance, which was to be de- have been far too much. Guides to haprived from certain parts of the votive piness we certainly shouldhave cheaper; and free-will offerings that came upon nor are they requisite in so great a multhe altar. They had the skins of almost titude. It will, however, probably be all the sacrifices, and they had a con- granted me that for the whole body of siderable share of the meat-offerings, literati, that is, for the ministers of resin-offerings, etc. In addition to this, ligion, the judges, the scribes, and keepthey had a money stipend also, as they ers of the genealogical registers, and the were entitled to the price of what was re- mathematicians employed in the serdeemed, as the first-born of man, and of vice of the police, the revenues of the those beasts which could not be offered Levites, considerable as they may ap 260 NUMBERS. [B. C. 1471. offerings Z of all the hallowed unto thee have I given them, things of the children of Israel; by reason of the anointingm, I Lev. 7.32. c. 5.9. m Ex. 29.29. 40. 13, 15. pear, were by no means too great." It books. The king had to take his copy is, however, to be observed in this con- of the law from theirs, Deut. 17: 18. nection, that the Levitical tribe cannot They were bound, at the end of every justly be compared with the preachers seven years, to read over the law in of the Christian dispensation. "We the hearing of all the people, Deut. 31: nowhere find," says Michaelis, "that 10-13; and even to be so conversant in Moses mentions, even en passant, any it that they could, at least when quessuch profession as that of our clergy- tioned, give instructions concerning remen, or that he instituted preaching on ligion. In so far, therefore, were they the Sabbath. The circumstance of the a Spirituality, and, exactly according priests and Levites having their abode to the ideas of the middle ages, clerks, fixed in forty-eight distinct cities of their that is, people who could handle the own, altogether incapacitated them from pen, and who transcribed books of performing the duties of the clergy in re- importance. All these circumstances gard to religious instruction, and what taken together, rendered the Levites a we call the cure of souls: for what more class highly important and useful to absurd could be imagined, than our the state; and it was not unreasonhaving cities in which several hundred able that, as a learned noblesse, destined preachers dwelt together, while not one to discharge such grave duties, they lived in our other cities, or was dispersed should have enjoyed considerable revthrough the country. A clerical class enues." of men was wanting in the constitution These abundant revenues thus proof the Mosaic church and state. A body vided, would have the effect of giving of doctors, properly so called, did not them respectability in the eyes of the exist among the Jews until after the people, while they would enable them Babylonish captivity, when the press- to devote themselves the more entirely ing emergencies of the church required to their ministry without the danger of its establishment; as the people, from diversion or interruption from the presthe change of their language and man- sure of worldly cares. The principle of ners, could no longer understand their this provision is very distinctly recogancient law without the aid of expound- nized by the apostle, 1 Cor. 9: 13, 14, ers. With all this, however, the Le- "Do ye not know that they which minvites were in so far ministers of re- ister about holy things live of the things ligion as they performed holy cere- of the temple? and they which wait at monies, copied the law, and, in doubt- the altar are partakers with the altar? ful cases, explained it. To them the Even so hath the Lord ordained that original of the law was committed, they which preach the gospel should Deut. 31: 9; they were to be its guard- live of the gospel." The fact that the ians, and take care to make correct tran- priests and Levites lived thus in the scripts of it. Printing was yet for many main upon the sacrifices about which ages unknown; and an order of learned they were employed, seems to point to clerks (clerici), that is, of scribes, was that spiritual sustenance which the very necessary for the preservation of Lord's ministerial servants find in the B.C. 1471.] CHAPTER XVII,. 261 and unto thy sons, by an ordi- of theirs, and every trespassnance for ever. offering P of theirs, which they 9 This shall be thine of the shall render unto me, shall be most holy things, reserved from most holy for thee and for thy the fire: Every oblation of sons. theirs, everyn meat-offering of 10 In q the most holy place theirs, and every sin-offering shalt thou eat it; every male n Lev, 2. 2, 3. 10. 12, 13. o Lev. 6. 25, 26. p Lev. 7. 7. 14. 13. q Lev. 6. 16, etc. duties of their calling, and which gives sacrifices, or such parts of sacrifices, as occasion to Henry to remark, that were not burnt in the fire. Chald. "Left, "God's work is its own wages, and or remaining, from the fire." These, his service carries its own recompense however, did not include all the most along with it. Even in keeping God's holy things allotted to the priests, for commandments there is great reward. they were entitled to the twelve loaves The present pleasures of religion are taken off from the table of show-bread part of its pay." —~ The charge of every Sabbath.-T Every oblation of mine heave-offerings. Heb. "The keep- theirs. Heb. kol korbandm, all their ing, or observation, of mine heave-offer- korbans, or gifts. This appears to be ings." Called a charge or keeping, be- a general term embracing all the parcause they were to be carefully received ticulars that follow, q. d. every oblation and reverently and devoutly used as of theirs, to wit, every meat-offering, gifts from the Lord. They are there- every sin-offering, etc. ~ Which fore called holy things (Chald. "sepa- they shall render uqnto me. Or, Heb. rated things"), and were to be eaten "Which they shall return, or restore, (some of them) in the holy place, and unto me." These words seem to refer by clean persons only, as v. 9, 10, 11. to the clause immediately foregoing, — T By reason of the anointing. Im- that is, they allude to the compensation plying that it was not so much on the which was to be made to the Lord for a ground of their personal merits that trespass committed, a ram of atonethey had these revenues assigned them, ment being usually prescribed in that but on the score of their office; by case, as appears from Num. 5: 8 combeing anointed with the holy oil they pared with Lev. 6: 2-6. All such offerwere consecrated to the priestly office. ings are said to be "most holy" to Thus, Lev. 7: 35, after defining the por- Aaron and his sons, because they were tion of the offerings which was to the specially set apart for them and to be priests, "This is the portion of the used by none else. anointing of Aaron, and of the anoint- V. 10. Inb the most holy (place) shalt ing of his sons, out of the offerings of thou eat it. Heb. "Holy of holies, or the Lord made by fire." holiness of holinesses." This is the V. 9. This shall be thine of the most term usually employed to denote the holy things. Heb. "Of the holiness of inner recess or room of the Tabernacle holinesses." Gr. "The hallowed, or in contradistinction from the outer, sanctified, holy" things. Of the di- called " the holy place." But here it tinction between most holy and holy evidently has another import, as the things, see Note on Lev. 2: 3.-~ (Re- most holy place of the Tabernacle was served) from the fire. That is, such never used as a place for eating. It 262 NUMBERS. [B. C. 1471. shall eat it: it shall be holy given them unto thee, and to unto thee. thy sons, and to thy daughters 11 And this is thine: the with thee, by a statute for ever: heave-offering r of their gift, every one that is clean in thy with all the wave-offerings of house shall eat of it. the children of Israel: I have 12 All the best of the oil, v ver. 8. * Deut. 18. 3. t Lev. 22. 3. here denotes the court of the priests, shall eat the most holy things: there where there were places for this use, shall they lay the most holy things, and and which is here called "most holy," the meat-offering, and the sin-offering, not in an absolute, but in a compara- and the trespass-offering; for the place tive sense, as this in respect to the is holy."-~ Every male shall eat it. outer court, and much more in respect Restricted to males, because the wives to the whole camp of Israel, was a most and daughters of priests are elsewhere holy place, as not being accessible for forbidden to eat of the most holy things, this purpose, but to a holy and sepa- as they did of the simply holy and comrated class of persons. Moreover, it mon things. See v. 11, 13, 19. Lev. might properly be so termed from its 6: 18, 29. 7: 6. Under the Gospel, all being the most holy of all the places such restriction is done away; " there appointed for the eating of holy things, is neither male nor female; all are one of which some might be eaten in any in Christ Jesus." Gal. 3: 28. ~ It clean place in the camp (Lev. 10:14), shall be holy uqnto thee. Not lawful for or in their own houses. That this is any one else. Vulg. "Consecrated to the true interpretation appears from thee." Lev. 6: 16, where it is said of the un- V. 11. And this is thine. The writer leavened bread, "It shall be eaten in here passes on to the recital of the lesser the holy place; in the court of the tab- or lighter holy things, which might ernacle of the congregation shall they be eaten by the priests with their sons eat it." See Note in loc. Pool re- and daughters, and male and female marks, "As the most holy place is servants, and that, too, without the sometimes called simply holy, so it is sanctuary. — The heave-ofering of not strange if a holy place be called their gift, etc. That is, the right most holy, especially this place which shoulder and the heave-breast of their was near to the altar of burnt-offerings, peace-offerings, for these were to be which is called most holy, and made all given to the priests, as also the right that touched it holy, Ex. 29: 37." It shoulder of the ram of atonement, menappears that there were chambers for tioned ch. 6:19, 20. Comp. Lev. 7: 11, similar uses in the temple, Neh. 13: 5, 12, 14, 30-34. 9. Compare also what is said, Ezek. V. 12. All the best of the oil. Heb. 42: 13, respecting the spiritual temple "All the fat of the new oil." - Chald. that was to distinguish the latter days. "All the best." Gr. "All the first" Then said he unto me, The north fruits." This is an HIebraism, whereby chambers and the south chambers, "fat" is often used for what is good or which are before the separate place, for the best of any thing. Comp. Gen. they be holy chambers, where the 27: 28. 45: 18. Deut. 32:14. Ps. 81:17. priests that approach unto the Lord It is equivalent to our phraseology when B. C. 1471.] CHAPTER XVIII. 263 and all the best of the wine, 13 And whatsoever is first and of the wheat, the first- ripe in the land, which they fruits of them which they shall shall bring unto the LORD, shall offer unto the LORD, them have be thine: every one that is i given thee. clean in thine house shall eat u Ex. A3. 19. Deut. 18. 4. Neh. 10. 35, 36. of it. we speak of the best part as the cream Egypt, the first-born of every creature of any thing. Maimonides says ac- was consecrated to God in remembrance cordingly of the heave-offerings, " They of the terrible judgment which accomheave not up any but the fairest." The panied that event. But the following things here mentioned were allotted for distinctions were to be observed: Beasts the sustenance of the priests. Some which might be offered in sacrifice of the first-firuits of their land were (that is, oxen, sheep and goats) could brought to the Lord at their great not be redeemed. Their blood must be feasts, as a sheaf of barley at the feast sprinkled on the altar, and their fat of the passover or unleavened bread, consumed upon it; while their flesh bech. 23: 10, and two loaves of new longed to the priest, who used it as his wheat at the feast of Pentecost, ch. share of the sacrifice, v. 17, 18. All 23:17, and the first of their wine and other creatures, which could not be ofoil at the feast of tabernacles. But these fered as victims on the altar, such as huwere brought in the name of all the in- man beings and unclean beasts, might habitants of the land in general. Be- be redeemed. In the case of a firstsides these, therefore, particular indi- born son this was an incumbent duty viduals were to bring of their own corn on his parents; but in the case of unand fruits the first-fruits to the Lord as clean beasts, such as asses, camels, prescribed in several places, Ex. 22: 29. horses, etc., it remained optional to the 23: 19, concerning which no other direc- owners to redeem them or not as they tions are given but that they should be, pleased. The redemption of a child as here intimated, of the first and the took place when it was a month old, v. best, the precise quantity being left to 16; if it died sooner, the parents were the free impulse of the donor, who not obliged to redeem it. It died, as it would naturally give according as the were, to God and to the priest, to whom divine Providence had blessed him in it previously belonged. As to the child his basket and his store. that was to be redeemed, the priest was V. 13. Whatsoever is first ripe in the to put a value upon it; and as all chilland. That is, not only the first-fruits dren were not of the same value, it of the oil and wine and wheat above would seem that a weakly child, and mentioned, but the first-fruits of all likewise the child of very poor parents, other grains, and all fruit-trees, etc. were estimated at a lower rate; but the Upon this part of the Mosaic institute father had always to give something as we give in this connection the substance a recognition of the Lord's right to the of what Michaelis remarks on the sub- first-born. Only there was a fixed tax, ject (Lfaws of Moses, ~ 193). "First- beyond which the priest was never to lings and first-fruits constituted a very go, viz., five shekels, v. 16. The reconsiderable portion of the salary of the demption-money belonged to the priest, priests. Ever since the exodus from v. 15. Unclean beasts were redeemed 264 NUMBERS. [B. C. 1471. 14 Every " thing devoted in born of man shalt thou surely Israel shall be thine. redeem 3, and the firstling of 15 Every" thing that openeth unclean beasts shalt thou rethe matrix in all flesh, which deem. they bring unto the LORD, wheth- 16 And those that are to be er it be of men or beasts, shall be redeemed, from a month old thine: nevertheless the first- shalt thou redeem, according to v Lev. 27. 28. w Ex. 13. 2. 22. 29. a Ex. 13. 13. 34. 20. by giving a sheep or a goat instead of 34: 19, were to be males.-The Notes them; and if the owner did not choose upon various parallel passages referred to do so, he was obliged to break their to in the margin will be found to connecks, Ex. 13: 12, 13, where see Notes. tain an explanation of many particuThe first-fruits were given to the priest lars on which we cannot here dwell. after the harvest and the vintage, from V. 16. Those that are to be redeemed. corn, must, oil, and likewise from the That is, of men, but not the unclean first baked bread of the new crop, ch. beasts mentioned in the preceding 15: 20, and from the wool of the sheep verse, for these were to be redeemed when shorn, Deut. 18:4. This, how- by a lamb, Ex. 13:13, and that after ever, was a gift, the greatness of which they were eight days old, Ex. 22:30. depended entirely on the giver's pleas- " Redemption of the first-born is one of ure. These first-fruits came not to the the rites which is still practised among altar; they belonged merely to the the Jews. According to Leo of Modena, priest; and hence it was lawful to use it is performed in the following manner: honey and leaven along with them. -When the child is thirty days old, the Lev. 2: 11. Of another class of first- father sends for one of the descendants lings, see Deut. 12: 6. 14: 23. 15: 19-23, of Aaron: several persons being assemand the accompanying Notes. bled on the occasion, the father brings V. 14. Every thing devoted. Heb. a cup containing several pieces of gold'herein, on which see Note on Lev. 27: and silver coin. The priest then takes 28. A thing devoted was something the child into his arms, and addressdedicated to God by vow or otherwise. ing himself to the mother, says: Is this Some things were devoted absolutely, thy son? —MOTHER. Yes.-PRIEST. Hast and provided it was any thing that thou never had another child, male or might be eaten or consumed by use, it female, a miscarriage or untimely birth? went to the priest; but such things as -MOTHER. NO.-PRIEST. This being vessels or treasures of gold and silver the case, this child, as first-born, bewere dedicated to the uses of the sanc- longs to me. Then, turning to the tuary, and could not be otherwise ap- father, he says: If it be thy desire to propriated. have this child, thou must redeem it.V. 15. Every thing that openeth the FATHER. I present thee with this gold -atrix. Heb. "Everyopener, oropen- and silver for this puIpose.-PRIEST. ing, of the womb." Gr. "Every thing Thou dost wish, therefore, to redeem that openeth every matrix (or womb)." the child?-FATHER. I do wish so to do. See Note on Ex. 13: 2, where it is shown -The priest then, turning himself to that the first-born are intended, and the assembly, says: Very well; this these it appears from Deut. 15:19. Ex. child, as first-born, is mine, as it is B. C. 1471.] CHAPTER XVIII. 265 thine estimation Y, for the money 18 And the flesh of them of five " shekels, after the shekel shall be thine, as d the waveof the sanctuary, which a is breast and as the right shoulder twenty gerahs. are thiLe. 17 But the firstlingb of a cow, 19 Alle the heave-offerings of or the firstling of a sheep, or the the holy things, which the chilfirstling of a goat, thou shalt not dren of Israel offer unto the LORD, redeem; they are holy: thou have I given thee, and thy sons shalt sprinkle " their blood upon and thy daughters with thee, by a the altar, and shalt burn their statute for ever: it is a f covefat for an offering made by fire, nant of salt for ever before the for a sweet savour unto the LORD unto thee, and to thy seed LORD. with thee. y Lev. 27. 2, 6. z c. 3.47. a Ezek. 45. 12. d Ex. 29. 26, 28. Lev. 7. 34. e ver. 11. f Lev. b Deut. 15. 19. c Ex. 29. 16. Lev. 3. 2, 5. Heb. 12. 24. 2. 13. 2 Chr. 13. 5. written in Bemidbar, (Num. 18: 16,) over Israel was given to David and to Thou shalt redeem the first-born of a his sons " by a covenant of salt," 2 Chr. month old for five shekels, but I shall 13: 5, where the Gr. has "an everlastcontent myself with this in exchange. ing covenant." See Note onLev. 2:13. He then takes two gold crowns, or "It is generally agreed that this dethereabouts, and returns the child to notes a perpetual and incorruptible covhis parents."-A. Clarke. ~ Accord- enant, with a particular allusion to the ing to thine estimation, for the money of preserving properties of salt, which has, five shekels. Better, "According to in different countries, been very comthine estimation, even the money (or monly held, on that account, as an emamount) of five shekels." That is, ac- blem of incorruptibility and permacording to the estimation or valuation nence, of fidelity and friendship. It prescribed for thee, and which is to be also seems that there is a particular of universal application. The sum was reference here to some use of salt in the fixed at this number, and was to be act of contracting the covenant; and uniform whether the case were that of what this use was, is rather variously a rich or a poor man. understood. Some think, that, as with V. 17. The.firstling of a cow, etc. In all sacrifices salt was offered, a coveall which cases a male is to be under- nant of salt means one confirmed by stood, as otherwise it was not sancti- solemn sacrifices. Others are of opinfled or given to the priest. —~ Shalt ion that it contains an allusion to the not redeem. Thou mayest not give the fact that covenants were generally convalue of it, or any other for it, but the firmed by the parties eating togetherbeast itself was to be given; neither an act to which the use of salt was a might the owner use or derive any necessary appendage. We are inclined profit from it, from the wool, or any to combine both ideas, and to say, that thing pertaining to it, Deut. 15: 19. the phrase alludes generally to such a V. 19. It is a covenant of saltfor ever. custom as in common use, and more That is, a firm, stable, incorruptible cov- I particularly to the specific covenant in enant, salt being an emblem of per- view, in which we may safely, from petuity. In like manner the kingdom general analogy, understand, that salt 12 266 NUMBERS. [1B. C. 1471. 20 And the LORD spake unto shalt thou have any part among Aaron, Thou g shalt have no in- them: I h am thy part, and thine heritance in their land, neither h Deut. 10. 9. 12. 12. 14. 27, 29. 18. 1, 2. Josh. g c. 6.62. 13. 14, 33. 14. 3. 18. 7. Ps. 16. 5. Ezek. 44. 28. was offered on the altar with the Lord's entered into with a distinct understandportion, and that the other contracting ing and declaration of its intention. party ate the remainder with salt. Thus Among the Desert Arabs and other both parties ate the salt of the cove- uncivilized people, a covenant thus nant; for whatever was offered on the ratified is rendered, by usage and the altar was, in a certain sense, considered sentiment of honor, far more inviolable as the Lord's meat. We deduce this than those engagements to which they interpretation from the fact that in the have been solemnly sworn: and to such East it is the act of eating salt together an extent does this feeling operate that which constitutes the inviolability of an the unintentional eating with, or what engagement. And this selection of salt belonged to, a person against whom is, in our apprehension, not exclusively aggressive designs were entertained, is or principally with a reference to its quite sufficient not only to secure him peculiar properties, but because salt, from offensive measures, but to ensure being generally mixed with all kinds him protection from those who otherof food, does practically constitute a fair wise would have plundered or slain him representation of the whole act of eat- without pity."-Pict. Bible. ing. Hence a man will say he has eaten V. 20. Thou shalt have no inheritance salt with you, when he has partaken of in their land. The words are addressany kind of food; and he will also say ed to Aaron as if he were personally that he has eaten with you, when haste regarded in this appointment, but he is or any other circumstance prevents him evidently to be considered as the reprefrom doing more than tasting salt. We sentative of his order and his tribe. have been the more desirous to explain He himself died before entering the this matter, because travellers have promised land, consequently the words generally stated the oriental practice in have respect to his posterity. They such a way as to convey the impression were to have no inheritance in the land that the act of eating salt as a pledge appropriated to their brethren of the or token of engagement, was something other tribes (" their land"). By which different from, and more solemn than, is meant that they were not to have a the act of eating in a general way to- distinct and separate allotment of terrigether. But the principle is really the tory, as had each of the other tribes, same in both; or rather, salt is the though they had several cities, with the part, colloquially or practically, taken adjacent suburbs, appropriated to their for the whole. Thus understood, the use. These cities, however, they did act of "eating salt" is considered to not properly possess as their own, as imply,.even without any explanation to an inheritance. They held them of the that effect, that the parties will be faith- other tribes, within whose bounds they ful to each other and will not act to were situated. It is not difficult to each other's prejudice. This is strictly assign adequate reasons for this law. incumbent on the person who eats the (1.) The Lord had made ample provisalt of another. In peculiar cases and sion for their support in the tithes, emergencies this "covenant of-salt," is first-fruits, oblations, etc. which were B. 0C. 1471.] CHAPTER XVIII. 267 inheritance, among the children 21 And, behold, I have given of Israel. the children of Levi all the set apart to them for that purpose. riches unto your tents, and with very (2.) He would have them free from much cattle, with silver, and with gold, worldly encumbrances and cares, that and with brass, and with iron, and with they might devote themselves more en- very much raiment: divide the spoil tirely to the service of God in the func- of your enemies with your brethren." tions prescribed them. (3.) The ends But in this division the Levites were to aimed at in the institution of such an have no share, the Lord himself and the order required that when not serving holy things of his service having been at the sanctuary they should be dis- appointed their portion. They were persed among the people, to whom called to war another kind of warfare they would serve as a bond of union. in the Lord's sanctuary, as appears from (4.) Their sequestration from secular ch. 4: 23, where see Note. The Hebrew interests, and their entire dependence writers say on this head, " All the tribe upon the special providence of the Lord, of Levi are warned that they have no would afford a striking specimen of a inheritance in the land of Canaan; likeheavenly life, and tend to call off the wise they are warned that they take no minds of the nation at large from pla- part of the spoil at the time when they cing too great a value upon earthly conquer the cities."-i I am thy part things. (5.) The arrangement would and thine inheritance. As Israel was tend also to strengthen the ties of char- a peculiar people, and not to be numity and brotherly kindness between bered among the nations; so Levi was them and the other tribes, the Levites a peculiar tribe, and not to be settled ministering to those tribes in spiritual as the rest of the tribes, but in all rethings, and they to them in temporal spects distinguished from them. "A things.- ~ Neither shalt thous have good reason is given why they must part among them. It is reasonable to have' no inheritance in the land,' for, conclude that these words do not mean says God,'I am thy part and thine inprecisely the same with those in the heritance.' Note. Those thathave God preceding clause. There is doubtless for their Inheritance and their Portion some distinction to be understood be- for ever, ought to look with a holy intween "inheritance" and "portion." difference and contempt upon the inherThe original,'helek, here rendered por- itances of the world, and not covet their tion, is indeed in some cases spoken of portion in it. The Levites shall have a part or portion of land, as Josh. 15: no inheritance, and yet they shall live 13. 19: 9. Yet for the most part it is very comfortably and plentifully-to applied to the part, portion, or share teach us that Providence has various of the spoils taken from a conquered ways of supporting those that live in a enemy; and so it might here be prop- dependence upon it; the fowls reap not, erly understood of the spoils obtained and yet are fed; the lilies spin not, and in the wars with the Canaanites, which yet are clothed; the Levites have no were of great value, but which were inheritance in Israel, and yet live betforbidden to the sons of Levi, because ter than any other tribe." —lenry. the Lord himself was to be their part V. 21. And, behold, Ihave given all and portion. Of these spoils Joshua the tenth. He now announces the prosays, ch. 22: 8, "Return with much vision specifically made for the Levites, 268 NUMBERS. [B. C. 1471. tenth i in Israel for an inherit- 23 But t the Levites shall do ance, for their service which the service of the tabernacle of they serve, even the service of the congregation, and they shall the tabernacle of the congrega- bear their iniquity. It shall be tion. a statute for ever throughout 22 Neither must the children your generations, that among of Israel henceforth come nigh the children of Israel they have the tabernacle of the congrega- no inheritance. tion, lest they bear sin, and 24 But the tithesm of the childie k. dren of Israel, which they offer l c. 3. 7. m ver. 21. Neh. 10. 37. 12. 44. i Lev. 27. 30, 32. k- c. 1. 51. Mal. 3. 8-10. Heb. 7. 5-9. as he had before that made for the and both have reason to rejoice in their priests. "The covenant of salt for lot. The Israelites must not "come ever," says Chazkuni, "was to the Le- nigh the tabernacle," but then the Levites also." Though the smallest of all vites must have " no inheritance in the the tribes, yet they were to have a tenth land;" if ministers expect that people part of all the products of the land, should keep in their sphere, and not inwithout the trouble and expense of termeddle with sacred offices, let them ploughing and sowing. But the details keep in theirs, and not entangle themof the provision will appear in what selves in secular affairs."-Henry. follows.- T For their service which ~ They shall bear their iniquity. That they serve. That is, as a compensation is, they shall bear the punishment of for their services, the specific nature of their own iniquity if they transgress, which is more fully declared in ch. 4. and that of the people if they suffer Vs. 22, 23. Neither must the children them to transgress. Thus Sol. Jarchi:of Israel henceforth come nigh. That is, " They, the Levites, shall bear the iniso nigh as to do any act appropriate to quity of the Israelites, for it is their the priests or Levites, as had been at- duty to warn strangers of coming near tempted by Korah and his company. to them." It was upon this ground — ~ Lest they bear sin and die. Heb. that the priests withstood king Uzziah, "Lest they bear sin to die." That is, when he would have burnt incense to incur guilt to such a degree as to ex- the Lord, 2 Chron. 26:17, 18. pose them to die. Gr. "To bear a V. 24. Which they qffer (as) an heavedeadly, or death-bringing sin." "This offering. Heb. "Which they heave order seems set in opposition to that up." Gr. and Chald. "Which they concerning the priests and Levites, that separate unto the Lord." It is not they should have "no inheritance in probably to be understood that they Israel," to show how God dispenses his were actually heaved up or waved befavors variously. The Levites have fore the Lord, but they were virtually the honor of attending the Tabernacle, so dealt with by being consecrated and which is denied to the Israelite; but set apart to divinely appointed uses. then the Israelites have the honor of The words contain essentially an adinheritances in Canaan, which is denied monition to the people, that as it was the Levites; thus each is kept from the express will of Jehovah that the either envying or despising the other, Levites should have no determinate B.C. 1471.] CHAPTER XVIII. 269 as an heave-offering unto the LORD, even a tenth part" of the LORD, I have given to the Le- tithe. vites to inherit: therefore I have 27 And this your heave-offersaid unto them, Among the chil- ing shall be reckoned unto you, dren of Israel they shall have no as though 0 it were the corn of inheritance. the threshing-floor, and as the 25 And the LORD spake unto fulness of the wine-press. Moses, saying, 28 Thus ye also shall offer 26 Thus speak unto the Le- an heave-offering unto the LORD vites, and say unto them, When of all your tithes which ye reye take of the children of Israel ceive of the children of Israel, the tithes which I have given and ye shall give thereof the you from them for your inherit- LORD'S heave-offering to Aaron ance, then ye shall offer up the priest. an heave-offering of it for the Neh.10.38. o ver. 30. portion of land, but should be subsisted heave-offering of it for the Lord. That upon the tithes of the yearly product is, they were to look upon this tribute of the land, so the people were not to in the light of an offering or oblation to grudge them their due, but were to pay the Most High, who, if they rendered it it as an offering to God the supreme punctually and heartily, would accept Proprietor, who had bestowed it upon it as favorably as he did the tithes of them as truly and as completely as he the whole nation paid to them. The had the lands upon the other tribes. language is pregnant in meaning, teachV. 26. A tenth (part) qf the tithe. Or, ing us that whatever we bestow upon "the tithe of the tithes," as it is ren- the Lord's people, out of sincere regard dered Neh. 10: 38. A divine order is to his will, is bestowed upon him, who here communicated through Moses, re- will never be unmindful of our benequiring that, as the whole nation paid factions. Literal heave-offerings are an annual tenth to the Levites, so they not now required of us, but prayers also in gratitude to the Lord and as a and praises lifted up to God, or the token of their subserviency to the heart lifted up in them, will be regardpriests,, should regularly pay a tenth ed as a virtual equivalent. of that tithe to the priesthood, who re- V. 27. Shall be reckoned unto you, etc. ceived, therefore, one hundredth part That is, though this tithe thus paid was of the produce of the lands and herds. not the fruit of their ground, nor of "The Levites were to give God his their own labor, as were the tithes dues out of the tithes, as well as the of other Israelites, yet being such as Israelites out of their increase. They they had, and being cordially offered, were God's tenants, and rent was ex- it would be as readily accepted as if it pected from them, nor were they ex- were, and should be accredited to them empted by their office. Thus now, min- as such. isters must be charitable out of what V. 28. To Aaron the priest. Not so they receive; and the more freely they much to Aaron in person, as to Aaron have received, the more freely they the head and representative of his tribe. must give, and be examples of liberali- His successors in the high-priesthood ty."-Henry. —' Ye shall offer up as were to enjoy the benefit of this law, 270 NUMBERS. [B. C. 1471. 29 Out of all your gifts ye threshing-floor, and as the inshall offer every heave-offering crease of the wine-press. of the LORD, of all the best 31 And ye shall eat it in thereof, even the hallowed part every place, ye and your housethereof, out of it. holds: for it is your reward q for 30 Therefore thou shalt say your service in the tabernacle unto them, When ye have heaved of the congregation. the best thereof from it, thenP it 32 And ye shall bear r no sin shall be counted unto the Le- by reason of it, when ye have vites as the increase of the heaved from it the best of it: q Mat. 10. 10. Luke 10. 7. 1 Cor. 9.13. 2 Cor. 12. p ver. 27. 13. 1 Tim. 5. 18. r Lev. 19, 8. 22. 16. together with the inferior priests con- propriate tithes, they might use the renected with him. mainder as freely as any man in Israel V. 29. Out of all your gifts, etc. That could use the corn or the wine of his is, out of the various gifts bestowed, own land when he had paid the preby the divine appointment, upon the scribed tithes. priestly order, embracing not only the V. 31. Ye shall eat it in every place. tenth of their tithes, but the tenth also They might have the enjoyment of it of other things, as of their own grounds, with their families in their own houses, the suburbs and fields given to the Le- or any where else that might seem good vites by the ordinance, Num. 35: 4.- to them, provided the place were clean. ~ Ye shall ofer every heave-offering The tithes were thus distinguished from of the Lord. Heb. tdrimu tcrumah, the other holy things allotted to the shall heave an heave-oqering. This was priests, which, being offered at the to be actually presented to the priest, altar, were to be eaten only in the but being done by the Lord's order, holy place; but the tithes, though a and in his name, it is accounted as an species of offering to the Lord, yet not offering made to the Lord himself.- being presented at the altar, might be ~T Of all the best thereof. Not perhaps eaten any where; provided only the that all the tithe was to be taken out priestly dues were previously paid out of the very best part of the crop, and of them. none out of the more inferior; but that V. 32. Ye shall bear no sin by reason it should consist of the best as well as of it. Ye shall not incur guilt, nor sufof the worst; or, in other words, that fer punishment by eating it with your the people should pay to the Levites, households. This, however, they would and the Levites to the priests, as good do, if they heaved not, or separated a of every thing as they retained for them- tenth part of the best of it, as above selves. -' Even the hallowed part commanded. Their "heaving" or ofthereof out of it. Heb. eth migdesho, fering from it its best portion would its consecration, or that part which was prevent its being an occasion of inespecially consecrated by being set iquity, and consequently of penalty. apart and devoted to a holy use. -~ Neither shall ye pollute, etc. A V. 30. It shall be counted unto the Le- general warning, both to priests and sites, etc. That is, that when they had Levites, that the holy things of the thus complied with the divine injunc- people be not profaned by them, nor be tion, and first paid the priests their ap- suffered to be profaned by others. B. C. 1471.] CHAPTER XIX. 271 neither shall ye pollute the CHAPTER XIX. holy things of the children of AND the LoRD spake unto Israel, lest ye die. IX Moses and unto Aaron, sLev. 22.2,15. Mal. 1.7. 1Cor. 11. 27,29. saying, CHAPTER XIX. that even in applying it there was a continual liability to the contraction of The Ordinance of the Red lieier. fresh defilement. The priest who offiThe sudden death of so many Israel- ciated, the man that burnt the heifer, ites as had fallen under the stroke of he that gathered up the ashes, he that the recent judgments, had put great prepared, he that sprinkled, and even numbers of their friends and relatives he that touched the water-all became into a state of legal uncleanness, which unclean. Who, then, can wonder that made them incapable of approaching the nation of Israel should have groaned the Tabernacle for divine worship, and under the yoke of ceremonies in their which was one ground of the extreme own land almost as much as they did consternation expressed by them, ch. under the yoke of bondage in the land 17: 12, 13. To relieve their minds of of Egypt! Who can be surprised that undue apprehension on this score, the they should have longed for the coming Lord here enacts a standing ceremony of the promised Messiah, who was to for the purification of all such kinds of deliver them from such an oppressive uncleanness, the performance of which burden! As to the reasons which govshould render them again capable of erned the appointment of this peculiar being admitted to public worship. The rite, we are aware that the learned have ordinance enjoined was one of the most endeavored to show that it pointed, onerous of all that mass of observances by way of contravention, to some of which was imposed upon the Jews, and the superstitions of the heathen world of which it is said by the apostle Peter around them, especially the Egyptians. that they constituted "a yoke which Spencer, in his great work on "The neither they nor their fathers were able Laws of the Hebrews," goes elaborateto bear." This kind of defilement which ly into this argument, and incidentally was to be remedied was as light and throws valuable light upon many feavenial as could well be conceived; it tures of the ordinance. He shows that implied no moral guilt whatever; nor while the Egyptians sacrificed red bulls could it possibly in some cases be avoid- and oxen, red heifers or cows were ed; yet it rendered a person unclean never offered by them upon their altars, seven days; and every thing that he but held sacred to Isis. So in various touched was also made unclean; and other particulars, he would trace an exevery person who might, however inad- press design to counteract the ideas of vertently, come in contact with any the Egyptians in regard to sacrificial thing that had been touched by him, worship. The reader will find this view was also made unclean. Moreover, if of the subject satisfactorily unfolded any person that had contracted this in Mr. Kitto's Notes on this chapter. ceremonial defilement concealed it, or Without denying in toto the soundness refused to submit to the prescribed of the theory, we content ourselves with form of purification, he was to be cut deducing from the language of Paul off from the Lord's people. Add to (Heb. 9:11-15) a typical and spiritual this, that the rite was of such a nature design in the ordinance, the various 272 NUMBERS. [B. C. 1471. 2 This is the ordinance of commanded, saying, Speak unto the law which the LORD hath the children of Israel, that they items of which will be elucidated as we law. Heb. hukkath hattordh, statute, proceed. In like manner, we make constitution, -prescript, or ordinance. comparatively little account of consid- Gr. diastole toqu nomou, the distinction erations of a sanitary nature, which of the law. Vulg. " This is the observare so much insisted upon by Michaelis ance of the victim," i. e., this is the rule and his school. Admitting that the to be observed respecting the victim. dangers of defilement from dead bodies There seems to be a reference to some would tend directly to secure their law previously given, and in ch. 8: 7, speedy interment, and thus promote we find mention made of "water of the general health and comfort of the purifying," but hitherto we have had living, yet we can see an ulterior reason no intimation of the mode of preparing for the enactment drawn directly from it. This is done in the chapter before the adaptation of natural death to shad- us. Drusius, on this passage, gives dow forth spiritual death, and of the several extracts from Jewish writers, defiling effects of the former to repre- who intimate that the expression sent the deadly pollutions of the latter. "ordinance, or statute, of the law" In fact, but for some such design and implies something mystical. Thus, import as this-some moral and interior Rab. Moses Gerundensis, while excussignificance terminating in Christ, as ing himself from giving a reason for this the substance of all the Levitical shad- precept, says: "We who, by reason ows-we could not but regard these in- of our sins, are contaminated in this stitutions as little worthy of the wisdom captivity, do not know the cleansing of in which they originated. Apart from holiness (nor shall we) until the Spirit such a design, the temple of Jerusalem comes upon us from on high, and God could scarcely be regarded in any other shall pour clean water upon us, and we light than as a gigantic slaughter-house, shall be cleansed. Amen. God grant sending forth continual streams of the it may come to pass in our days." Rab. blood of bullocks and goats. But when Solomon says: "The words are no viewed in the light of New Testament other than the decrees of a king, given teachings, every thing is consistent, without any reason," i. e., of which no rational, instructive, and worthy its di- distinct reason is given why they should vine Author. In the present rite we be observed. Rab. David, on the 119th may safely consider the burning of the Ps., says: "Statutes are precepts of heifer as representing the excruciating which the reason is not laid open." sufferings of Christ, its ashes the per- The " statute of the law," therefore, immanent merit of his sacrifice, the run- plies a command given by divine auning or living water the power and thority, the grounds or reasons of which grace of his Holy Spirit, called the are not disclosed, but which is still obeywater of life and the laver of regene- ed because God wills that it shall be. ration, while the mixture of the two to- In respect to the Jews, this may probgether fitly represents the inseparable ably hold good, for the typical import union which exists between the justifi- of the prescribed rite no doubt escaped cation and the sanctification of a sinner. their penetration. That which is now But we proceed to the details. unfolded to us was a secret hidden from V. 2. This (is) the ordinance of the them.-~ T7hat they bring unto thee. B. 0. 1471.] CHAPTER XIX. 273 bring thee a red heifer without and upon which b never came spot, wherein" is no blemish, yoke. a Ex. 12. 5. Mal. 1.13,14. 1 Pet. 1.19. b Deut. 21. 3. 1 Sam. 6. 7. Heb. " That they take unto thee;" that this hieroglyph of the desert: " If the is, that they take and bring. See, for blood of bulls and goats, and the ashes a similar phraseology, Gen. 15:9. Ex. of an heifer sprinkling the unclean, 25: 2. Lev. 24: 2. This was to be done sanctifieth to the purifying of the flesh; as a common act, or as the common how much more shall the blood of charge of the people, for whose cornm- Christ-purge your conscience from mon benefit the rite was appointed.- dead works to serve the living God." ~ That they bring thee a red heifer. Heb. As blood, therefore, is pointed at in the pdrdh, the fem. ofpar, a young bullock, representative, the "red" color of the usually understood to be two or three sacrifice is recognized at once as most years old, from which the age of the appropriate to the aim.-~ Without heifer here spoken of is supposed to be spot. Heb. temirndh, perfect. Gr. amoabout the same. The Hebrew canons mon, without blemish. This was to be say, "It is commanded that the red the character of all the sacrifices, Lev. heifer be of the third or fourth year, 12, but in the present instance the and it may be older." As a general Jewish writers refer the issue to the fact, male animals only were allowable color, implying that which is perfectly for sacrifice, but a female is here com- red without the least admixture of any manded to be offered, though not upon other color, for "if it have but two the altar like the usual sacrifices. The hairs black it is unlawful." The Targ. reason suggested for this by Spencer is, Jon. paraphrases thus: "Speak unto that the ancient Egyptians were accus- the children of Israel that they take tomed to sacrifice a bull to Typhon so unto thee a red cow two years old, in perfectly red that not a hair of another which there is not the least mark or color was to be found on him, in direct spot of white hair, on which a bull never and designed opposition to which a rose, which has never done work or felt female of the same species and the same the goad." This, however, is not the color was here commanded to be offered. genuine sense of the expression, which We find the solution rather in the fact, implies generalfaultlessness in the anithat all the feminine, as well as the mas- mal offered, both in respect to soundculine, virtues are to be recognized as ness of condition and integrity of form. centring in the Lord Christ, the great To this sense we adhere, as the adeSacrifice. This animal was to be of a quate authority for any thing beyond red color with a reference to its typical it is wanting. It is only the idea that bearings, although Josephus explains something antagonistic to Egyptian nothe original by a term (xanthos) signify- tions is involved in the institute, that ing a deep or ruddy yellow, and Michae- has suggested any other than the usual lis renders it by gclb-brauner, yellowish- meaning. As this sacrifice was in an brown. Whatever were the peculiar especial manner appointed for purificahue, red no doubt predominated, and it tion or expiation, it seems to have been was all over of one color. The language proper that the color should typify the of the apostle, Heb. 9: 11-13, makes it blood of Christ shed in his passion as evident that the sacrifice pointed to well as that of the sacrifices generally; Christ, whose perfect sacrifice solves and as the flagrancy of sin, requiring a 12* 274 NUMBERS. [B. C. 1471. 3 And ye shall give her unto bring her forth without C the Eleazar the priest, that he may c Lev. 4. 12, 21. Ifi. 27. Heb. 13. 11. bloody expiation, causes it to be de- Dr. Adam Clarke remarks, is one of scribed as of the color of scarlet and many usages in matters of sacrifice in crimson, Is. 1: 18, so we may combine which the identity of the heathen pracall these references together in the true tice with that of the Hebrews seems to purport of the red color of the victim. indicate the common patriarchal origin - [ Wherein is no blemish. Heb. of both. We cannot too frequently remoorn. The general law on this head is peat that, in this as in many other thus delivered Lev. 22: 21, 22. "And things, the Hebrew legislator is not to whosoever offereth a sacrifice of peace be considered as originating usages and offerings unto the Lord to accomplish institutions, but as modifying and imhis vow, or a freewill offering in beeves proving, so as to render fit for adopor sheep, it shall be perfect (Heb. tdmin) tion those already in existence. Homer to be accepted; there shall be no blemish has several passages in allusion to the (Heb. moon) therein. Blind, or broken, practice in question; and the following or maimed, or having a wen, or scurvy, from Virgil (Georg. iv. 550) may be or scabbed, ye shall not offer these unto quoted: the Lord, nor make an offering by fire of' From his herd he culls, them upon the altar unto the Lord." As For slaughter, four the fairest of his hulls; compared with the previous term " per- Four heifers from his female stock he took, fect," it is merely an expansion of the All fair, and all unklowing of the yoke."' same idea; it is not essentially differ- DRYDEN. ent. It is, perhaps, simply a specifi- -Kitto. cation of several particulars to which The typical reference here is probably the general idea ofperfectness or sound- to the fact, that the Saviour was free ness stands opposed. "All blemishes," from the bondage of sin and corrupsays Maimonides, "which disable the tion, and free from any prior obligation holy things, disable this heifer.... For to interpose in our behalf, and undergo whatsoever maketh holy things unlaw- what he did in the work of our redempful for the altar, maketh the heifer un- tion. Every thing of this nature was lawful." Thus it is said of our Lord, divinely spontaneous. the great antitype, that "he offered V. 3. Unto Eleazar the priest. The himself without spot unto God. victim was to be brought, in the name ~ Upon which never came yoke. Which of the whole congregation, to Moses, as had never been employed in ploughing the preceding verse directs, and then the ground, or in any other work; for Moses and Aaron were to deliver her to heifers, as well as bullocks, were trained Eleazar. The reason of this is supposed to the plough in the East. See Judg. 14: to have been, that the officiating priest 18, and Hos. 10: 11. But an unworked on such occasions became unclean until heifer or bullock was the only one that evening, v. 7. As there was but one was allowable as a victim for sacrifice. high priest, this, in his case, would be " Among most of the pagan nations of attended with considerable inconveantiquity also, an animal which had nience, and yet as the rite was one of been employed in any labor or for any special importance and solemnity, it common purpose, was not considered a was not to be intrusted to an ordinary proper sacrifice to the gods. This, as priest, and was therefore committed to B. C. 1471.] CHAPTER XIX. 275 camp, and one shall slay her 4 And Eleazar the priest before his face. shall take of her blood with Eleazar as next in rank to Aaron. The was to be removed from the camp, ch. agency of the priest in the matter point- 5: 2, 3. In this respect the sacrifice of ed typically to the fact, that our redemp- the red heifer differed from the ordition and purification is the work of nary sacrifices, which were offered upon Christ's priesthood, who indeed may the altar in the midst of the camp. It be viewed as both priest and sacrifice. thus became a more suitable representWe may here remark, moreover, that ative of Christ. "For the bodies of the reason assigned by the fathers those beasts, whose blood is brought Augustin and Cyril for the heifer's be- into the sanctuary by the high priest ing consigned to Eleazar "was to im- for sin, are burned without the camp. ply, that our Lord's sacrifice of himself Wherefore Jesus also, that he might was to be at a distance in the succes- sanctify the people with his own blood, sion of the priesthood;" and that Elea- suffered without the gate." This was zar here " represented that whole sanc- the place where malefactors also suffertified body which Peter styles' a chosen ed, Lev. 24: 14, with whom our Lord generation, a royal priesthood, an holy was reckoned. As a general rule, the nation, a peculiar people,' to whom greater the degree of impurity laid upChrist was given by God the Father, on any sacrifice, the farther was it re — for sanctification and deliverance."- moved from the sanctuary in the offer[ That he may bring. Or, Heb. "That ing. Witness the scape-goat, which one may bring." Gr. "They shall was not so much as burnt, but banishbring;" and so in the ensuing clause, ed into the wilderness, nobody knew "they shall slay." This is a phrase- whither. The Jewish writers inform ology equivalent to "she shall be us, that after the building of Solomon's brought;" "she shall be slain." It temple, the blood of the red heifer was implies that Eleazar did not do it in sprinkled without the city on the Mount person, but that some other one did it of Olives, where also the blood of the under his direction. This is evident antitype, our divine Saviour, was shed, from its being said that the heifer was when " his sweat was, as it were, great slain "before his face," which indicates drops of blood falling to the ground." that some other person did it. But the From this point also, from which the word " bring" is no more definite as to prospect was directly into the door or its nominative than " slay." Nothing, entrance of the Tabernacle, the edifice however, is more usual in Scripture facing the east. In this straight line than to speak of one as the doer of a towards the sanctuary the blood was thing which he merely directs, orders, sprinkled. In strictness of speech, the or commands. Thus, when it is said, red heifer was not a sacrifice, though Mark 15: 45, that Pilate gave the body designed to answer somewhat the purof Christ to Joseph, we are told by pose of one, by effecting a legal purifiMatthew, ch. 27: 58, that he "com- cation of the people from their greatest manded the body to be delivered." - defilement. ~ Without the camp. As something ex- V. 4. Shall take of her blood, and ceedingly unclean by reason of its be- sprinkle, etc. The Jews maintain that ing ceremonially laden with the sins of in the sprinkling of the blood consisted the people; and whatever was unclean the very essence of an expiatory sacri 276 NUMBERS. [B.C. 1471. his finger, and d sprinkle of her heifer in his sight; her e skin, blood directly before the taber- and her flesh, and her blood, with nacle of the congregation seven her dung, shall he burn: times. 6 And the priest shall take 5 And one shall burn the cedar/ wood, and hyssop, and d Lev. 4. 6. 16.14, 19. Heb. 9. 13. 12. 14. e Ex. 29. 14. f Lev. 14. 4, 6, 49. fice, and its being done " seven times" cise design of the use of these articles in signified the thoroughness and cornm- connection with the present ceremony, pleteness of the effect produced by the it is difficult to determine. Some of application of the Redeemer's blood, the older commentators suppose that that " blood of sprinkling," which the odorous properties of the cedar and " cleanseth from all sin." As the " fin- the hyssop were intended to correct the ger of God," Luke 11: 20, is inter- foul smell arising from the burning enchanged with "spirit of God," Mat. trails of the victim. But this will not 12: 28, we may properly consider the apply to the scarlet wool, and therefore term "finger" as indicative of the di- it is probably safer to rest in the concluvine power exerted in the application sion, that for some reasons not perfectly of that spiritual virtue which is denoted known to us, these articles were pecuby the act of sprinkling. — Directly liarly adapted to represent some features before the tabernacle, etc. That is, di- of theprocess ofpurification. The aposrectly towards the front part, or door, tie, Heb. 9: 19, mentions scarlet wool and of the Tabernacle. The priest was to hyssop as used by Moses himself, when stand at a distance, without the pre- he sprinkled the book of the covenant, cincts of the sacred edifice, and dipping etc., with the blood of the sacrifice, and his finger in the basin containing the therefore they may have been burnt blood he was to sprinkle it before him with the ashes of the heifer, and thus in the direction of the Tabernacle. This mingled with the water of purification he was to do seven times in succession. to denote their cleansing virtue. " The The defilement he contracted would not ashes, the hyssop, the scarlet wool, and allow of his coming near to the holy the clear water," says Priestley, "all tent, and yet he must turn and act bore some relation to cleansing, and towards it. The Hebrew canons say, therefore were emblematical of purifi"If he sprinkled (the blood) and not cation. This virtue is by all the antowards the sanctuary, it was unlaw- cients ascribed to hyssop. Besides, as ful; likewise if he did slay or burn her, it consisted of small leaves, it was and not over against the sanctuary, it adapted to retain a quantity of the was unlawful." liquor in which it was immersed for V. 5. And (one) shall burn the heifer the purpose of sprinkling. A handful in his sight. That is, some one shall of wool might be used to wipe any burn her in Eleazar's sight; or Eleazar thing with, and the red or purple color, shall cause her to be burnt before his being costly, would make it more reeyes; for it is clear, from v. 8, that spected. The same instrument, viz., a some assistant performed the task of bunch of hyssop tied with a red woollen burning; whence the Targ. Jon. "And thread to a stick of cedar, was also used the priest shall burn." in the ceremony of cleansing a leper, V. 6. Cedar wood, and hyssop, and Lev. 14: 4." It is quite possible that scarlet. That is, scarlet wool. The pre- I the three things were formed into an B. C. 1471.] CHAPTER XIX. 277 scarlet, and cast it into the and the priest shall be unclean midst of the burning of the until the even. heifer. 8 And he that burneth her 7 Then the priest shall wash shall wash his clothes in water, his 9clothes, and he shall bathe and bathe his flesh in water, his flesh in water, and afterward and shall be unclean until the he shall come into the camp, even. gLev.11.25. 15.5. 9 And a man that is clean aspergillum, or instrument for sprin- prepared for the purifying of others kling, and that this was cast into the were themselves polluted by the prepaburning mass with the typical purpose ration. It might seem strange that the above mentioned. We have not, at any same thing should pollute those that rate, any more satisfactory solution of were clean, and yet purify those that the problem to offer. were unclean. But in fact all the sacriV. 7. Thepriest shall wash his clothes. fices which were offered for sin were A well known sign of purification, looked upon as unclean, for the reason which was prescribed also for him that that the sins of.men were putatively burnt the heifer, v. 8, for him that gath- laid upon them, as our sins were upon ered the ashes, v. 10, and for him that Christ, who is therefore said to be sprinkled the water of separation, v. 21. "made sin for us." The suggestion The order for a twofold bathing-of seems not unreasonable, that the sin of the clothes and the flesh-will be ob- the priests and others who procured served. Upon this Augustin remarks: the death of Christ is prefigured by this " This washing of the garments and the transaction. " All that had a hand in body-what is it but the cleansing of putting Christ to death contracted guilt our faculties external and internal?" thereby; his betrayer, his persecutors, Eleazar does not appear to have been his judge, his executioner, all did what employed, either in killing or burning they did with wicked hands, though it the heifer, and yet, having touched her was'by the determinate counsel and blood, he became unclean. It is evi- foreknowledge of God;' yet some of dent from the whole, that there was no them were, and all might have been, natural or necessary connection be- cleansed by the virtue of that same tween the sprinkling of the ashes of the blood which they had brought themheifer upon a person, and the cleansing selves under the guilt of." —Henry. him from sin. It was simply the divine V. 9. A man that is clean. The whole appointment that gave efficacy to the being thoroughly burnt, the ashes were act. So far was it from being able of to be gathered up by a person who was itself to cleanse from sin, that the very under no legal defilement-for no unobservance of the rite rendered every clean person must touch a sacrificeperson unclean that was engaged in it, then sifted clean, and carefully laid up and laid them under a necessity of in some suitable place without the camp washing both their bodies and their as a permanent ingredient of the puriclothes, in order to the requisite purifi- fication-water designed for cleansing all cation. All this showed clearly enough persons who had contracted the specithat the ordinance had in itself no puri- fied kind of legal defilement. As a very fying power, inasmuch as those who small quantity of the ashes would be 278 NUMBERS. [B. C. 1471. shall gather up the ashes I of of Israel, for ia water of sepathe heifer, and lay them up ration: it is a purification for without the camp in a clean sin. place, and it shall be kept for 10 And he that gathereth the congregation of the children the ashes of the heifer shall h Heb. 9. 13. i ver. 13. 20, 21. c. 31. 23. sufficient to mingle with the water, it used for uncleanness itself, which is to could be distributed thence, in after be done away, as 2 Chron. 29: 5. Ezra times, to any part of the nation which 9: 11, where it is rendered filthiness. might have occasion for it; to which, For this reason the water which cleanses however, an alternative supposition to it is called the water of se2aration, renthis is that of Henry, who suggests that dered in the Chald. and Gr. the water one place would serve for keeping these of sprinkling, in accordance with which ashes in as long as Israel was so closely the blood of Christ is called the blood encamped; yet that afterwards, when of sprinkling, Heb. 11: 14, from its they came to Canaan, some of them purifying the conscience from dead might be kept in every town, as there works. Heb. 9: 13, 14. - - It is a would be frequent occasion for the use purification for sin. Heb. "It is a of them. This small quantity, however, sin." This term is often used to denote wherever kept, sufficed for the whole a sin-offering, or an expiatory sacrifice, nation, and for many generations. The and though the red heifer was not Jews say that the red heifer was killed strictly such, yet it had in it something only nine times during the entire con- of that nature, as being possessed of a tinuance of their national polity. The purifying property; and it may also in durable nature of these ashes made some sense be termed asin-ofering, inthem a fit emblem of the great and per- asmuch as the victim, like the great petual propitiation of our Lord Jesus sin-offering on the day of atonement, Christ, who "offered himself once for was burnt without the camp, and its all." ~1 Without the camp. To de- blood sprinkled seven times towards note that they who would participate the sanctuary, though not shed at the in the benefits of our Lord's death must altar. The word is here applied to the "Go forth unto him without the camp water which purified sin, v. 12. Gr. bearing his reproach." Heb. 13: 13. "It is a sanctification, or purification." -~ It shall be kept for the congrega- These two names, applied to the " water tion, etc. Heb. "It shall be to the con- of separation," are subsequently used gregation of the children of Israel for a by the prophet, Zech. 13: 1, in announkeeping, or reservation." See a simi- cing the grace of Christ in the Gospel: lar phraseology respecting the manna. " In that day there shall be a fountain Ex. 16: 32, 33. For a water of opened to the house of David and to the separation. That is, water to be sprin- inhabitants of Jerusalemfor sin (Heb. kled for separation, or on such as are lehattath) and for uncleanness (Heb. separated from the congregation on ac- leniddah);" i. e., for apuri cation fo r count of uncleanness. Comp. v. 13. The sin and for a water of separationfor original term, nidddh, which proper- uncleanness. ly signifies separation or removal for V. 10. Shall wash his clothes. The uncleanness, is sometimes figuratively case here supposed is parallel to that in B. C. 1471.] CHAPTER XIX. 279 wash his clothes, and be unclean 11 He k that toucheth the until the even: and it shall be dead body of any man shall be unto the children of Israel, and unclean seven days. unto the stranger that sojourn- 12 He'shall purify himself eth among them, for a statute with it on the third day, and for ever. k Lev.'21.1. e. 5. 2. 9.6,10. Lam. 4. 14. Hag.'2. 13. l c. 31.19. Lev. 6: 27, "When there is sprinkled sacred book. A person, on hearing of of the blood thereot upon any garment, the death of a son or other relative, imthou shalt wash that whereon it was mediately becomes unclean. The Brahsprinkled in the holy place." So here, mins are unclean twelve days; those he that gathered up the ashes was to of the royal family, sixteen days; the wash his clothes, for some of the ashes merchants, twenty-two; and all other could hardly fail to light upon him.- castes thirty-two days."-Roberts. The ~[ The stranger that sojourneth. By ordinance has an air of great severity this is meant a proselyte, and not any when it is considered that taking care stranger whatever. Gr. "The prose- of the dead, stripping, washing, shroudlytes that are adjoined." ing, carrying out, and burying them, V. 11. He that toucheth the dead body was not only a pious duty to them, but of any man. Heb. "He that touch- a good office to the living. Yet none eth the dead of any soul of man." of these acts could be performed withThat is, the corpse of any man. The out contracting defilement, thus denotterm " soul" is used here as elsewhere ing that the pollutions of sin mix with for dead body. See Note on Lev. 19: 28; and cleave to our best services. If also on Num. 6: 6. He that touched a we seek the reason why contact with a dead beast was unclean till the even- corpse was made such a defiling thing, ing only of the same day; but whoever we can only answer, that the revolting came in contact with a dead human and polluting effects of natural death body was to be unclean for seven days, are due to the power of spiritual death. during which time he was not allowed This works a ruin to the soul similar to to come into the sanctuary, nor to touch that which death achieves in the body, any holy thing, nor to be in the Lord's and this enactment of the ceremonial camp, to which the city of Jerusalem law would have us look upon the one as corresponded in after times, and was the measure and representation of the therefore called " the holy city." Comp. other. Since the Lord's advent the Lev.'7: 19, 21. Neh. 11: 1, 18. Mat. power of death has been weakened, it is 4: 5. Usages somewhat similar are at viewed in a new light, it is divested of this day not uncommon in the East. its terrors, and therefore dead bodies "All who attend a funeral procession, are no more defiling. Thanks be to or ceremony, become unclean, and be- Him who hath enabled us to say, "0 fore they return to their houses must grave, where is thy victory?" wash their persons and their clothes. V. 12. Shall pjurify himsetf with it. Neither those in the sacred office, nor Heb. yith hatti, bo, shall _purify himof any other caste, can, under these cir- self with or in it. That is, the water cumstances, attend to any religious of separation. Chald. "He shall sprinceremonies. They cannot marry, nor kle." Gr. "Heshall be purified." The be present at any festivity, nor touch a original denotes an action that is re 280 NUMBERS. [B.C. 1471. on the seventh. day he shall seventh day he shall not be be clean; but if he purify not clean. himself the third day, then the 13 Whosoever toucheth the flected back upon the agent. In its clean." Vulg. "He shall be sprinkled true purport it signifies topurify from with this water on the third day, and on sin, whence the Dutch Annotations ren- the seventh, and so shall be cleansed." der to unsin one's self, an uncouth but Arab. "And he shall expiate himself still expressive term. The remarks of thereby on the third day, and on the Adam Clarke on this expression are seventh, and shall be cleansed; and worthy of notice. " Yith hatta bo, lit- unless he shall have expiated himself erally, he shall sin himself ewith it. on both these days, he shall not be This Hebrew form of speech is common cleansed." The third day's purificaenough among us in other matters. tion may be considered as pointing to Thus tofleece, and to skin, do not sig- the resurrection of Christ on that day, nify to add a fleece, or a skin, but to by which we are spiritually cleansed or take one away; therefore, to sin him- sanctified. That on the seventh day is self, in the Hebrew idiom, is not to add calculated to teach us that our purifisin, but to take it away, to purify." cation in this life is gradual, and not The phraseology implies that this out- perfected till we come to that eternal ward uncleanness represented the pol- sabbath with which the seventh day lution of the soul by reason of sin, and corresponds. — But if he purify not the purification here commanded may himself the third day, etc. Here again in like manner have denoted "repent- the rendering is to be amended to make ance from dead works," and "faith to- the clause consistent with the foregowards God," which "purifies the heart." ing:-" But if he purify himself on the Heb. 6: 1. Acts 15: 9. On a close in- third day and on the seventh day, he spection of the original, and comparing shall not be clean." This is the literal the passage with v. 19, we are constrain- version, and the same with that given ed to doubt whether our version con- by'Ainsworth, the most accurate of veys the true sense. From that it would translators. The two clauses are eviappear that if the unclean purified him- dently designed to be exactly antiself on the third day he would become thetical to each other, and the renderclean on the seventh without any far- ing of the one requires to be modified ther purification; but this is scarcely to agree with v. 19, so also does the accordant with v. 19, which implies other. The days were reckoned, we that he must purify himself again on may suppose,from the last time of his the seventh day. The genuine render- touching or coming near the dead body; ing of the clause we think to be the for he would not begin the days of his following:-" He that shall purify him- cleansing, while he was still under a self with it, on the third day, and on necessity of repeating the pollution; the seventh day, shall be clean." The but when the dead body was buried, so ancient versions for the most part con- that there was no further occasion of firm this rendering. Gr. "He shall be meddling with it, then he began to purified on the third, and on the sev- reckon his days. The above is the very enth day, then shall he be clean: but reasonable suggestion of Henry. if he be not purified on the third, and V. 13. Whosoever toucheth the dead on the seventh day, he shall not be body, etc. The law as above given, is AB.. 1471.] CHAPTER XIX. 281 dead body of any man that is man dieth in a tent; All that dead, and purifieth not himself, come into the tent, and all that defileth m the tabernacle of the is in the tent, shall be unclean LORD: and that soul shall be seven days. cut off from Israel: because 15 And every open vessel P, the. water" of separation was which hath no covering bound not sprinkled upon him, he shall upon it, is unclean. be unclean; his uncleanness 0 is 16 And whosoever toucheth yet upon him. one that is slain with a sword in 14 This is the law when a the open fields, or a dead body, m Lev. 15. 31. n ver. 9. c. 8. 7. o Lev. 7.20. 22. 3. p Lev. 11. 32. very explicit, that every Israelite who plying of course that he came presumptouched the dead body of a man, wo- tuously; otherwise, as for instance if it man, or child, was to consider himself were done ignorantly, he was to bring in a state of defilement for a whole a sacrifice. Lev. 5:3-6, 17, 18. week, and could be cleansed in no V. 14. When a man dieth in a tent. other way than by being sprinkled with Tents were their habitations in the wilthis sacred water, which was to be done derness when this law was delivered. twice, viz. upon the third, and again But the inference is fair that the same upon the seventh day; nor could he be ordinance was to hold good when they restored if he omitted either of these came to live in houses at a subsequent sprinklings. In the present verse it is period; although Michaelis thinks we enacted that if any person whatever, are not authorized to extend the inferthus defiled, should presume knowingly ence any farther than to the apartment and wilfully to approach the Taberna- in which the death might occur.cle-and so the Temple afterwards-till ~ All that come into the tent, etc. That he were duly cleansed, he should be is, every person coming into the tent sentenced to death as a profaner of while the dead body lay there, or before God's worship. The subsequent appli- the tent was purified, as well as they cation of the purifying water should who were in it when the person died, have no effect to avert the threatened should be rendered unclean. In like penalty. This is clearly the import of manner all the goods or furniture, espe"defiling the tabernacle of the Lord; " cially vessels, were made unclean, exand penetrating beyond the letter to cept those that were covered, so as not the spirit, it is easy to perceive a new to be exposed to the polluting effect of emphasis in the apostolic declaration:- the atmosphere. "If any man defile the temple of God, V. 16. One slain with a sword in the him shall God destroy; for the temple open fields, etc. Heb. " In the face of of God is holy, which temple are ye." the field," that is, in the open field, A person who allows himself in any where there was no tent, and where corrupting course of conduct, whereby pollution could be contracted only by his body as well as his soul is injured, touching.-~ Slain with a sword. is so far guilty of defiling the Lord's Or with any other instrument by which tabernacle or temple. —~ Tat soul a violent death might be inflicted. shall be cut of,from Israel. Chald. Comp. Num. 31:19.- ~ Or a dead "That man shall be destroyed;" im- body. That is, the body of one not 282 NUMBERS. [B. C. 1471. or a bone of a man, or a grave, of the burnt heifer of purificashall be unclean seven days. tion for sin, and running water 17 And for an unclean per- shall be put thereto in a vesson they shall take of the ashes sel; slain by violence, but who falls down the law must have been, may be judged dead by apoplexy, or any other sudden from the consequences of our contrary stroke. Vulg. "The corpse of a man practice of thus burying in churches. that was slain, or that died of himself." The graves frequently emit very nox- A bone of a man. A bone taken ious eftluvia, particularly when imperout of a grave, or lying unburied on the fectly covered, or when the water runs surface of the earth. It is probably in through them. On other occasions, the allusion to the defiling effect of dead mischief is more insidious and slow in men's bones that the order is given by its progress, and does not betray itself the prophet, Ezek. 39: 15, " And the by the smell; but still the diseases of passengers that pass through the land, the dead infect the living; for infection when any seeth a man's bone, then bursts forth at once with increased vioshall he set up a sign by it, till the lence when graves are opened, and beburiers have buried it in the valley of gin to emit the poisonous vapors that aiamon-gog." The Hebrew writers say have been long pent up in them." The that the blood also of a dead man de- same effects are liable to follow from files as does the corpse itself, but as converting church-yards into buryinglong as life remains it is clean. [ Or grounds, which practice, however, is a grave. In which the dead have been now happily being more and more done deposited, and which has thence ac- away. All the different contacts here quired a communicable defilement. The mentioned put an Israelite under a connatural effect of this law would be to dition of legal impurity for a week's oblige the Israelites to keep the abodes time. This was a species of ceremonial of the dead at a considerable distance quarantine prescribed with a view to from those of the living. They could show the effects of that internal moral never, therefore, have knowingly built or spiritual pollution which is so dehouses or cities on sepulchral grounds; structive in its own nature to one's own indeed, as a matter of fact, we learn soul, and so charged with contagious that their burying-places were always influence towards others. without the precincts of their towns. V. 17. And for an unclean (person) Consequently, it is said of the dead, they shall take, etc. That is, there shall that they were " carried out," i. e. car- be taken by some clean person in order ried out, not only of the house, but of to the purifying of one unclean.the village or city, to the neighboring ~ Of the ashes of the burnt heifer for cemetery. The remarks of Michaelis in the purification of sin. Heb. "Of the this connection (Laws of Moses, ~ 215) dust of the burning of the sin." The are very apropos:-" With us, on the rendering of the established version, contrary, in our very churches, to the though sufficiently correct as to the great injury of men's health and lives, sense, is quite paraphrastic. The ashes there are often burial-places; a practice of the burnt heifer are here called'hatta, first introduced from superstition, and sin, which shows that they had in them still kept up from pride, fashion, and the virtue of a sin-offering, v. 9.avarice. How important this effect of ~ Running water shall be put thereto. B. C. 1471.] CHAPTER XIX. 283 18 And a clean person shall on the third day, and on the take hyssop q, and dip it in the seventh day; and on r the sevwater, and sprinkle it upon the enth day he shall purify himtent, and upon all the vessels, self, and wash his clothes, and and upon the persons that were bathe himself in water, and shall there, and upon him that touched be clean at even. a bone, or one slain, or one dead, 20 But the man that shall or a grave: be unclean, and shall not purify 19 And the clean person himself, that soul shall be cut off shall sprinkle upon the unclean from among the congregation, q Ps. 51. 7. r Lev. 14. 9. Heb. "Living water." See Notes on enth day: and he shall (fully and effectGen. 26:19. Lev. 14: 5. Chald. "Spring- ually) purify him on the seventh day; ing, or welling water." and he (the purified) shall wash his V. 18. A clean person shall take hys- clothes, and bathe himself in water, sop. By which is not necessarily meant and shall be clean at even." We suba priest, but any person legally clean, mit this rendering to the judgment of as any such person might slay the heifer those who are competent to decide and burn her. Yet it is to be presumed upon its probability. It rests mainly that this office was generally performed upon the fact, that the original term, by a priest, Lev. 13. Of the use of hys- in the Pict form, nowhere else in the sop in sprinklings, see Lev. 14: 4, 6, 7, whole Scripture has any other than an 49, 50. The tent and its contents, both active and transitive signification. We animate and inanimate, were to be thus find also that Vatablus gives this rensprinkled to purify them from the taint dering, and scarce any biblical authoricommunicated. ty weighs with us higher than his. Of V. 19. The clean person shall sprinkle, the ancient versions the Gr. and the etc. This explains more distinctly what Vulg. conform rather to the established was rather obscurely delivered, v. 12. English; but the Chald., Syr., Sam., Patrick suggests that the term "un- and Arab. expressly confirm our proclean" in this connection embraces posed rendering, of which, however, both persons and things; but the orig- we were not aware till we had settled in inal, being in the singular, would seem our own minds upon what we regard to imply more properly persons only. as the true sense. — T On the seventh day he shall purfy V. 20. The man that shall be uncleaz, himself. The true interpretation of this etc. The standing law on the subject clause is not altogether obvious. The of defilements is, that every person or original phrase rendered "shall purify thing coming in contact with a dead himself" is'hitteo, shall purify him, body becomes unclean for a day. Even whereas the Hebrew for purify himself the person that purifies with the sacred is uniformly yithhattM, in the Hithpael water one thus defiled comes into the or reflexive form. We would propose same condition for that day; and whatthe following therefore as the genuine ever Israelite, rendered impure by such rendering of the verse: " And the clean contacts, should presumptuously ap(person) shall sprinkle upon the un- proach the public worship of the sancclean on the third day, and on the sev- tuary, before being cleansed in the 284 NUMBERS. [B. C. 1452. because he hath defiled the sanc- 22 And whatsoever t the untuary of the LORD: the water of clean person toucheth shall be separation hath not been sprin- unclean; and " the soul that kled upon him; he is unclean. toucheth it shall be unclean 21 And it shall be a perpetual until even. statute unto them, that he that sprinkleth the water of separation CHAPTER XX. shall wash his clothes; and he that toucheth the water of sepa- THEN a came the children of ration shall be unclean until even. l Israel, even the whole cona ver. 13. t Hag. 2. 13. u Lev. 15. 5. a c. 33. 36. manner here prescribed, was to be unclean. By this is not meant the persummarily cut off as a contemner of a son made unclean by touching the purisacred rite instituted by the Lord him- fication-water, but the primary unclean self, and replete with a divine signifi- person spoken of all along in this chapcancy.- — J ath defiled the sanctuary ter; the person who was defiled by of the Lord. By coming into it with- touching a dead body. —~ The soul out the due purification; for if such that toucheth (it) shall be unclean until were shut out of the camp, ch. 5: 2, how even. In the case of the one, the unmuch more out of the sanctuary? Ac- cleanness was to continue for seven cordingly, at a later period, 2 Chron. days, and in that of the other, only till 23:19, porters were stationed at the evening of the same day. It is to be gates of the temple, "that none which observed that, not only he whom the was unclean in any thing should enter unclean person touched, but he also in." who touched the unclean, whether perV. 21. Shall wash his clothes. Being son or thing, became unclean till evenaccounted unclean simply from having ing, and was required to wash his had to do with the water of separation, clothes for his cleansing. which had a contrary effect upon the clean and the unclean, purifying the one and defiling the other, just as the CHAPTER XX. heat of the sun melts wax and hardens clay. — Shall be unclean until even. Arrival the Second Time at Kadesh. That his clothes were also to be washed V. 1. Then came the children qf Israel, may be fairly inferred from what goes etc. In point of chronology we pass before. The Jewish writers say that over a wide chasm in making the tranuncleanness till evening is implied in sition from the preceding to the present the former clause of the verse, and the chapter. No less than thirty-eight years washing of the garments in the latter, elapsed between their first and second though not expressed. It is obvious arrival at Kadesh, for with Kitto we that the mere staying till even could take it that there was but one place of have no purifying effect without some that name, although this supposition rite of cleansing. requires that the generally received loV. 22. And whatsoever. Heb. kol, all, cation of Kadesh be changed to a point i. e., whatsoever or whomsoever, imply- considerably farther south. But, on ing both persons and things. -~ Te this head, we must refer the reader B. C. 1452.] CHAPTER XX. 285 gregation, into the desert of Zin in the first month: and the people to the various authorities which treat reconnoitre the country; nor is it by at length of the topographical argu- any means likely that they would have ment, as we prefer to devote our space remained so long at Kadesh, as they to other departments of elucidation. seem to have done at their first visit, We will give, however, the pith of Mr. if they had been in the very face of Kitto's remarks upon the subject, with their enemies, as they must have been the intimation, that in his extended in the assigned position. We should, note on the present passage in the therefore, on this ground alone, be in"Pictorial Bible," and in the article dined to place Kadesh more to the "Kadesh," in his "Biblical Cyclo- south or south-east than this. Besides, paedia," will be found condensed the if this were Kadesh, how could it be substance of all that is most valuable described as on the border of Edom, on the subject. "We conclude that since the Edomites did not, till some there is but one Kadesh mentioned in centuries later, occupy the country to Scripture; and that the difficulties the south of Canaan, and were at this which have seemed to require that time confined to the region of Seir? there should be a second, or even a Moreover, from a Kadesh so far north, third, place of this name, may be easily they were not likely to send to the king and effectually obviated by altering the without moving down towards the place position commonly assigned to Kadesh- where they hoped to obtain permission Barnea-that is, the Kadesh from which to cross Mount Seir; particularly as, the spies were sent in the fifteenth ch., by so moving, they would at the same and from which the desert wanderings time be making progress towards the commenced. We are at perfect liberty point which the refusal of the Edomites to make such alteration, because no- would oblige them to pass, and which thing whatever is distinctly known of they actually did pass. Therefore, the such a place, and its position has been stay of the host at Kadesh, waiting for entirely fixed according to conjectural the king's answer, seems to imply that probability. But being once fixed, it Kadesh was so near as not to make it has generally been received and rea- worth their while to move till they soned upon as a truth; and it has been knew the result of their application to thought better to create another Ka- him. Further, we read in ch. 33: 36, desh, to meet the difficulties which this after an enumeration of distances of location occasioned, than to disturb old evidently no very great length, that in maps and old topographical doctrines. the present instance the removal to KaKadesh is usually placed within or close desh was from Ezion-geber at the head upon the southern frontier of Palestine, of the Gulf of Akaba, the distance beand about midway between the Mediter- tween which and the Kadesh of the map ranean and the Dead Sea. This location is about one hundred and twenty miles; would seem in itself improbable, with- and this is the consideration which has out any strong counter reasons; for we chiefly influenced those who determined do not find that a hostile people, when that there must have been two places not prepared for immediate action, con- of this name; and we must confess that, front themselves directly with their ene- while thinking over the other reasons mies, but encamp at some considerable we have stated, we were inclined to condistance, and send scouts and spies to sider them as leading to that conclu 286 NUMBERS. [B. C. 1452. abode in Kadesh; andb Miriam died there, and was buried b Ex. 15. 20. there. sion, and that the second Kadesh must ply a tract of unclaimed country, destihave been very near Mount Hor..... tute for the most part of settled habitaBut we think all difficulties are suffi- tions, though still marked by numerous ciently met by placing the single Ka- posts, villages, and cities, of which the desh neither close to the border of Ca- names of several that lay in the track naan nor close to Mount Hor, but at a of the Israelites are expressly given, ch. middle point between them, on the west- 33: 16-36. The country called Arabia ern border of the Wady-el-Ghor, which is believed even now to sustain a popuis the northern half of the Desert of lation of at least eight or ten millions. Zin-say in or about lat. 300 5', at near- It is in many parts abundantly fertile ly an equal distance between Mount in wheat, millet, rice, and a great vaHor and the Kadesh-Barnea of the riety of vegetables and fruits, and this maps. This spot will be on or in holds more especially of the tract round the Desert of Zin, not too near to Ca- about Mount Sinai and the region naan, nor too distant for Mount Hor termed "El Ghor." From a remote and the capital of Edom."-Pict. Bible. antiquity even down to the present day At this place, then, we find the Israel- these tracts have been traversed by the ites re-encamped, after the lapse of Bedouin tribes, whose manner of life exthirty-eight years from the time it had hibits no doubt a very correct image of been occupied by their fathers, when that of the Israelites during their wanjust upon the point of invading Ca- derings there. With their herds and naan. Of the events which had oc- beasts of burden, these unsettled hordes curred in that time no record is left, pass from place to place as led by the though eighteen stations are recited in prospect of water and pasture; being ch. 33, at which they halted and re- entire strangers to the arts, objects, and mained for a longer or shorter time. employments of civilized life. The preIt is no doubt the popular impression vious habits of the Israelites, not only that they roved about in a compact in Egypt but in Canaan, made it easy mass, without any special employment for them to fall into the nomadic life, or object, except to be kept out of Ca- and we suppose they did, in fact, become naan; and were miraculously supplied inhabitants of the desert fbr the time with food from heaven, until all above being, though still enjoying the tokens twenty years of age, when they came of the divine presence and guidance, out of Egypt, had been gradually and distinguished by their prerogatives, wasted away, and an entirely new gen- rites, and institutions from all other peoeration had come up in their place. ple. In this capacity they would natuBut we think it may justly be doubted rally change their locality from time to whether this impression is correct. We time, like the Bedouins of all ages, but question whether there was any thing still cherishing the hope of eventually more vague and objectless in their mode becoming possessors of the land of of life than distinguishes nomade races promise. Meantime they are not to be in general. The region over which conceived as dwelling, in their intervals they wandered is indeed termed a " des- of repose, in a compact camp, which ert," or "wilderness," but it was not the nature of the country forbade to such in our idea of the term, but sim- such an immense multitude, amounting B. C. 1452.] CHAPTER XX. 287 to a population half as large again as Zin. This is a region of the peninsula, that of the city of London, but as expa- quite different from that called, Ex. 16: tiating in bands, here and there, over 1, by nearly the same name (Sin), which the adjacent country, still having the was in the immediate vicinity of the Tabernacle as the centre and the ren- Red Sea, while this lay on the confines dezvous to which they would return. of Edom (Idumea). Its precise locality It is at least certain, that we must not is to be fixed by the considerations that attribute to the sons of Israel our own determine the site of Kadesh, on which ideas of living or journeying, for every see Note above. Between HIazeroth, thing with them was formed on a dif- Num. 12: 16, and the portion of the ferent model from what it is with us. A wilderness of Zin, in which they were very important process of discipline now encamped, there had occurred was to be accomplished by their abode eighteen stations, as enumerated ch. 33: in the desert, which could be effected 18-36. — In the first mouth. That nowhere else, and as it had been fore- is, of the fortieth year after they had told that the far greater portion of the left the land of Egypt, as appears from congregation should be consumed be- Num. 33: 38, compared with v. 28 of fore entering the land of promise, the this ch., and Deut. 2: 1-7. This, theredivine Providence so ordered things fore, was the last year of Israel's sojourn that a long series of years should be in the wilderness, and during the course consumed in bringing about the de- of it Miriam, Aaron, and Moses, all died. signed results. It is to be borne in - And the people abode in laiadesh. mind, therefore, that the congregation, The time of their stay in this place it at this time, was composed of the chil- appears, from comparing ch. 33: 38, dren of the generation that had come was about four months, as on the first out of Egypt, their fathers having, one day of the fifth month Aaron died at after another, dropped off, though the Mount Hor, whither they had previousevents recorded in the present chapter ly removed. 1 Miriam died. Heb. show that the perverse spirit of the Jfir-ydm, bitterness. Gr. Mariar. Jofathers still lived in the bosoms of their sephus, Mariamne. She was the sister descendants, and that the deeds of their of Moses and Aaron, and supposed to fathers they would do. ~1 (Even) the be the same that watched her infant whole congregation. However they had brother when exposed on the Nile; in hitherto become separated into roam- which case she was probably ten or ing or straggling detachments, yet now twelve years old at the time, Ex. 2: 4, they all came in one solid compact mass sq. When the Israelites left Egypt she into the desert of Zin, and the station naturally became'the leading woman of Kadesh, which they had left upwards among them, and therefore it is writof thirty-eight years before. They came ten, Mic. 6: 4, "I sent before thee hither at this time from Ezion-geber, Moses, and Aaron, and Miriam." She which is a port on the " shore of the is called "a prophetess," Ex. 15: 20, Red Sea," as we learn from 1 Kings 9: and after the passage of the Red Sea 26. This part of their wandering is she led the music, dance, and song, with also thus alluded to by Jephthah, Judg. which the women celebrated their de11: 16, " But when Israel came up from liverance. She died and was buried at Egypt, and walked through the wilder- the station Kadesh, four months before ness unto the Red Sea, and came to her brother Aaron, and eleven months Kadesh, etc." — Into the desert of before Moses; and Eusebius says that 288 NUMBERS. [B. C. 1452. 2 And there was no water gathered themselves together for the congregation: and d they against Moses and against c Ex. 17. 1, etc. d e. 16. 42. Aaron. her sepulchre was to be seen there in as it never failed them, might be said his day. She was probably near a hun- popularly to follow them, as Christ dred and thirty years old. who supplied it did." The general sense is, says Mr. Holden, that "the The People M s"nrmur for Watcr. The Israelites had the same spiritual adSin of Moses. vantages and privileges offered to them V. 2. There was no water. This most typically, which are offered to us realnecessary gift of divine Providence was ly." The congregation were no doubt withheld from the people for a little sea- supplied with water from such springs son during their abode in this place; as they met with in their journeyings. probably as a trial of their faith, and At the present day, water, though not that it might be known whether the plenty in the Arabian desert, still is by present generation resembled their no means utterly wanting, and the infathers, who had perished in the wil- habitants, with their cattle and flocks, derness. The event showed that their are continually passing over it from moral paternity was as unquestionable place to place. We have no intimation as their natural. Bp. Patrick and sev- that water, like their food, was usually eral of the elder commentators suppose furnished to the Israelites miraculously. that hitherto the host of Israel had been At the spot where they were now ensupplied with water from the stream camped there was, for some reason, a that had continued to flow from the scarcity, although we read of nothing rock Rephidim, formerly smitten by of the kind on the former occasion, Moses, and which had followed them when they were there. But the wells during all their forty years' sojourn in and fountains of the East have not althe wilderness, Ex. 17: 4. But this we ways a constant supply of water.must regard as a mere idle Rabbinical ~T They gathered themselves together conceit, unsustained by any authority against Moses and against Aaron. As whatever. The apostle says, indeed, the fathers, under a similar destitution, 1 Cor. 10: 4, that "they drank of that rebelled against their leaders at Respiritual Rock that followed them: and phidim, so do the children here; as the that Rock was Christ;" but this surely fathers then " chode" with Moses and refers not to a supply of literal or natu- murmured at his bringing them out of ral water. A spiritual rock must give Egypt, so did the children here; as forth spiritual water, and as the rock is Moses then cried unto the Lord by reaexpressly said to have been Christ, the son of the outrage of the people, so he water must have been the communica- and Aaron here fall down before the tion of his Holy Spirit, constituting their Lord; as the Lord then promised and spiritual drink. The note of Bloomfield gave them water out of the rock, so on this passage of the apostle is very also here; and so in regard to the rod, clear and satisfactory. " The meaning the manifestation of the divine glory is, that Christ, who is typified by that and other points, the coincidences in rock, every where accompanied and the two cases are very striking. The went with them, supplying (spiritual) present was a new outbreak of that water miraculously furnished; which, characteristic perversity, which though B. C. 1452.] CHAPTER XX. 289 3 And the people chode when our brethren died before with Moses, and spake, saying, the LoD! Would e God that we had died 4 And why have ye brought e c. 14. 2, etc. Up the congregation of the occasionally suppressed by severe judg- giving up the ghost as implying an ments, seems never to have been effect- easier kind of death than that by the ually subdued. But while they thus sword, or hunger, or thirst, or death by proved themselves the children of their any other violent means. The Hebrew fathers, we should not forget that our writers explain the original for giving waywardness proves equally that we up the ghost to denote a death without are their children in moral relationship, pain or protracted sickness. It is eviand that the deeds of our fathers we dent that in the simple sensation of continue to do. thirst there was no sin, but in the lanV. 3. And the people chode with HMoses. guage in which they gave vent to their Heb. ydreb, contended, from a root sig- impatience there was great and grievnifying to strive, contend, litigate, espe- ous sin against God, as well as gross incially by bitter and reproachful words. gratitude in view of past mercies. They Gr. " The people reviled Moses." At a wish they had died with the seditious season like this, when he might more band of rebels who had conspired justly have looked for their sympathy against God, and whom yet here they and condolence, he is beset and ag- dignify with the name of "brethren." grieved by reproaches and accusations Now surely as one can die but once, for which he had given not the least oc- the death would have been substancasion. ~ Would God that we had tially the same whether they died on died, etc. Heb. " Oh, that we had given account of a failure of springs of water up the ghost (expired) in our brethren's or by being smitten down by pestigiving up the ghost (expiring) before lence. But it was base ingratitude for the Lord." Gr. " Oh, that we had per- men who had frequently experienced ished in the destruction of our brethren such signal deliverances at the hands before the Lord." It is not unlikely of the Lord thus to murmur against that they refer to the plague, the de- Him, in upbraiding his servants, bestructive ravages of which are men- cause their wants were not immediatetioned, ch. 16:49, and which, above ly supplied. Yet thus it is that "the other judgments, is supposed to come foolishness of man perverteth his way, more immediately from the hand of the and his heart fretteth against the Lord." Lord, as appears from the language of V. 4. Why have ye brought up, etc. David, 2 Sam. 24: 14, 15. They pre- Vulg. "Why have ye brought out the ferred this to perishing by hunger and church of the Lord into the wilderness, thirst, which would seem to be coun- etc." They proceed to expostulate with tenanced by the words of the prophet, Moses for bringing them out of the land Lam. 4: 9, "They that be slain with of Egypt, which they would fain reprethe sword are better than they that be sent as stocked with every luxury, into slain with hunger: for these pine away a wilderness, dry, barren, and desolate; stricken through for want of the fruits as though Moses and Aaron had acted of the field." For this reason, it is sup- in this matter from their own impulse posed, that they employ the term for without divine direction.- That we 18 29C NUMBERS. [B13.. 1452. LORD into this wilderness, that. went from the presence of the we and our cattle should die assembly unto the door of the there? tabernacle of the congregation, 5 And wherefore have ye and they fell upon their faces; made us to come up out of and the glory of the LORD apEgypt, to bring us in unto this peared unto them. evil place? it is no place' of 7 And the LORD spake unto seed, or of figs, or of vines, Moses, saying, or of pomegranates; neither is 8 Take the rod, and gather there any water to drink. thou the assembly together, thou 6 And Moses and Aaron and Aaron thy brother, and f c. 16.14. speak ye unto the rock before and our cattle should die there. Gr. pillar had often occurred before on "To kill us and our children." special emergencies, as a token of the V. 5. It is noplace of seed, or of figs, Lord's special presence, of his cognietc. No place in which to sow seeds, to zance of what was transpiring, and of plant vines or fig-trees, or any thing of his purpose in some way to interpose the kind. On the contrary, they had in vindication of his own glory. See been led into a wilderness which was Notes on Ex. 16: 10. Num. 14: 10. 16: " a land of deserts and of pits, a land of 19, 42. drought, and of the shadow of death, a V. 8. Take the rod, etc. Doubtless the land that no man passed through, and same rod with which he had wrought where no man dwelt." the miracles in Egypt, and by which the V. 6. And Moses and Aaron went, rock of Rephidim had been smitten on etc. Instead of turning upon the peo- a former occasion. Some expositors ple in a recriminating tone, and de- favor the idea of its being the rod that nouncing divine judgments against budded and blossomed, from the fact them, they have immediate recourse to that it is said to have been taken' from the appointed meeting-place, where the before the Lord," or out of the taberLord was to be sought, and there hum- nacle, where it appears, from ch. 17: 10, bly prostrate themselves before his face, that Aaron's rod was laid up as a testideprecating the displeasure which the mony. But the presumption is that the murmurings of Israel had provoked. rod of Moses, the instrument of such So striking was the contrast between signal displays of the divine power, was the conduct of the leaders and the con- also carefully preserved within the preduct of the led! The people sinned; cincts of the Tabernacle, and ready to but Moses and Aaron prayed. These be employed whenever the fit occasion saviours of Israel, these typical days- should occur. In v. 11, it is called men between Israel and their God, now "his" rod, and although the matter stand in the breach, as they had often will always be subject to doubt, yet the done before, and avert the due penalty. congruity of circumstances determines Happy for the congregation that the us to the adoption of the opinion above Lord had not left the camp, or Moses expressed. — Speak ye unto the rock and Aaron ceased their functions!- before their eyes. Here, indeed, we read If The glory of the Lord appeared unto no express command to smite the rock, them. This phenomenon in the cloudy but simply to take the rod in hand B. C. 1452.] CHAPTER XX. 291 their eyes; and it shall give from before the LORD, as he forth his water, and thou shalt commanded him. bring forth to them water out 10 And Moses and Aaron of the rock g so thou shalt gathered the congregation togive the congregation and their gether before the rock: and he beasts drink. said unto them, Hear now, ye 9 And Moses took the rod rebels"; must we fetch you water out of this rock? g ver. 11. Neh. 9.15. Ps. 78.15,16. 105. 41. 114. 8. Is. 43. 20. 48. 21. A Ps. 106. 33. as a symool of the divine power, and meekness, we had a right to expect then to address the rock; but as it is rather a calm dignity and placid confidifficult to conjecture for what purpose dence in God than a tone of rashness the rod was to be taken unless it was to and petulance. - ~ Miust we fetch be used, the presumption is that it was water out of this rock? Heb. " Shall intended to be used either in smiting or we from this rock bring forth water for waving, in conjunction with the words you?" It is evident from what follows to be uttered. Yet as it is evident that that some degree of sinful doubt and Moses sinned in some way in the trans- distrust is couched in this language; action, the precise nature of his offence and this sense is not badly conveyed will be considered in the ensuing note. by the paraphrase of Bp. Hall: "Hear V. 10. Hearnow, yerebels. Hitherto, now, ye rebels; Is it likely that we in following the march of Israel through shall fetch water out of this hard rock the wilderness, we have been called to to satisfy your thirst? This we are redeplore the iniquity of the people. The quired to do; but is this a thing possiscene, in a single instance, is now ble to be done?" The use of the word changed; and, instead of regarding the "must," in our version, does not seem rulers of the host as men " more sinned warranted by the original, and conveys against than sinning," we behold Moses a shade of meaning which obscures the and Aaron, the prophet and the priest, genuine import of the passage. As it overpowered by temptation and falling now reads, the main implication is that into sin. " Hear now, ye rebels." No of a kind of arrogant self-sufficiency, as such language of rebuke entered into if they, by some power or virtue of their the commission with which AMoses was own, were to perform the miracle. This, now intrusted, and therefore it was we apprehend, would be doing injustice wholly unwarranted. He was com- toMoses and Aaron, although their promanded to speak to the rock, and not ceeding was not free from blame. They to the people; and though they un- did not probably so much claim the doubtedly deserved censure, and were ability to bring forth water themselves, acting the part of rebels, yet it was not as cherish a doubt whether the Lord his duty now to upbraid them there- would do it in behalf of such gross ofwith. His reproachful appellation did fenders. Therefore they speak distrustnot belie them, but it was unworthy of fully, and they may have discovered in him, and injurious to his spiritual state. other ways an uncertainty in their own The words evince an undue excitement, minds whether water would come forth impatience, irritation, and indignation or not. This was a prominent part of in one form where, as a pattern of the offence which they soon learned 292 NUMBERS. [B. C. 1452. 11 And Moses lifted up his congregation drank, and their hand, and with his rod he smote beasts also. the rock twice: and theiwater 12 And the LoRD spake unto came out abundantly: and the Moses and Aaron, Because k ye i Ex. 17. 6. Deut. 8. 15. 1 Cor. 10. 4. k c. 27. 14. Deut. 3. 26. 32. 51. was to cost them so dear. Vulg. " He Moses and Aaron was not, we suppose, said to them, Hear, ye rebellious and so much a positive mental incredulity incredulous, can we bring you forth settled and cherished in their own water out of this rock?" minds in regard to the divine power V. 11. Smote the rock twice. Show- and goodness, as a temporary wavering ing hereby the passionate excitement growing out of the heat and perturbato which he was wrought up. He was tion of spirit which the conduct of the not expressly commanded to smite the multitude had excited. They conserock even once; yet he does it twice. quently failed to act in their usual conV. 12. Because ye believed me not, to sistent and obedient manner, and failsanctify me, etc. Chald. "Ye believed ing in this, they failed to produce the not in my Word." That is, ye have proper impression upon the minds of not believed in me with that practical the people, of fear and reverence tofaith which would have led you to sanc- wards the God of Israel. It is, however, tify, or, in other words, to honor and to be remarked, that the real character glorify me in the eyes of this people. of the sin of Moses and Aaron on this To this sense inclines the Arab. "In occasion has been a matter of much delike manneri as ye have not made them bate among the learned. Our most to believe in me, nor have sanctified me definite information respecting it is before the sons of Israel, so I also will contained, Ps. 106: 32, 33, "They annot introduce this rabble into the re- gered him also at the waters of strife, gion promised them." Moses alone is so that it went ill with Moses for their spoken of in this transaction, although sakes: because they provoked his spirit is evident that Aaron is regarded as it, so that he spake unadvisedly with sharing the blame. He was present, his lips." Here it is obvious that the and, considering the office he bore, precise transgression charged upon sanctioned by his silence whatever was Moses is provocation of spirit and wrong in the proceedings of Moses. " speaking unadvisedly with his lips." On such an occasion it behcoo ed him to It is not so much any thing that he did, speak if a wrong against the Lord's as what he said, and the spirit from honor were committed, as there plainly which he said it. We are inclined, was. This, their sin, is therefore called therefore, with Saurin (Dissert. 62d), a "rebellion against the mouth of the not to place the main offence in the Lord," Num. 27: 14, and a " transgres- striking of the rock, though he doubtsion" or "trespass," Deut. 32: 51, less erred in striking it twice, but in which word, the Jewish writers re- the impatient and exasperated state of mark, properly implies falsity, as in mind under which he acted, and in the Lev. 6: 2, it is joined withfalse-denial, corresponding rash and intemperate and John says, 1 John 5: 10, " He that language which he uttered. It was believeth not God hath made him a not a cordial and punctilzious obediliar." The unbelief here charged upon ence which he rendered to the divine B. C. 1452.] CHAPTER XX. 293 believed me not, to sanctify I me in the eyes of the children of 1 Lev. 10. 3. Ezek. 36.3. 1 Pet. 3.15. Israel, therefore ye shall not command. Consequently, he failed to ly discharge the duty assigned to him "sanctify the Lord of hosts" in the as an evidence of his faith. Although, eyes of the people, i. e., to act in such a therefore, his smiting the rock twice manner in their presence as to impress might have been a token of his want of upon them the idea that He was to be confidence, still it was only an aggravaexactly obeyed in every injunction and tion of the evil, and not its origin or the most implicit faith reposed in his cause. Thus, then, we must always word. This, therefore, was an aggra- come back to this, that Moses did not vated offence on the part of Moses and give God the glory, because he rather Aaron. They should have remembered considered what the people had dethat Nadab and Abihu had been de- served, than estimated the power of voured by fire before the Lord for irrev- God according to his word."-Harm. erently offering common fire in their of Pent.- [ Therefore ye shall not censers, instead of the fire that was bring, etc. To the judgment of human burning on the altar; and that the reason this might appear, perhaps, to Lord had said on that occasion, " I will have been a sentence of undue severity. be sanctified in them that come nigh Considering that these venerable men unto me, and before all the people will had been for forty years faithful and inI be glorified," Lev. 10: 3, on which see defatigable in the Lord's service, and Note. The remarks of Calvin, in this that this was, in respect to Moses at connection, are confirmatory of the least, the first open offence of which view now suggested. "If it be asked they were guilty, we should have in what respect Moses transgressed, the hoped that they might have been spared origin of his transgression was unbe- the heavy punishment now denounced. lief, for it is not allowable, when this Shall one apparently venial offence particular form of sin is specified in the avail to exclude them hopelessly from answer of God, to imagine that it was the land of promise, to which they had any thing else. In asking whether he looked forward with such ardent desire should fetch water out of the rock, he and assured expectation? But we are seems to reject as impossible and ab- soon silenced with the unanswerable surd what God had promised to do. question, "Shall not the Judge of all He inquires whether he shall fetch the earth do right?" We are very inwater out of the rock, whereas he ought competent to determine what it becomes to have recollected that this had al- the Divine Majesty to do. But welearn ready (on a former occasion) been elsewhere in the Word that the Lord granted him. It became him, then, con- marks with especial severity the sins fidently to assert that God had again of those who in knowledge, official stapromised the same thing, rather than tion, and high prerogative, are elevated to speak with hesitation. Others think to a rank nearest himself, and deals that he sinned, because he was not con- with them according to their greater tented with a single'blow, but smote responsibility. "Because you only have the rock twice. And this did arise, per- I known of all the nations of the earth, haps, from distrust. But the origin of therefore will I punish your iniquities." the fault was, that he did not simply Whoever may escape, the Lord will not embrace God's promise, and strenuous- fail to punish the provocations of his 294 NUMBERS. [B. C. 1452. bring this congregation into the 13 This is the water of Merland which I have given them. ibah; because the children of own "near ones," his ownservantsand it, his memory might have been so children. We do not learn that Moses cherished by his countrymen that it and Aaron, for their conduct on this oc- might have led them at last to a species casion, were shut out of the kingdom of of deification. To this we may add the heaven; but they were debarred from typical considerations, which no doubt entering into the land of Canaan, which availed in the divine counsels. Moses represented heaven, and were thus represented the law, or the Levitical called to suffer an affliction and a griev- system, which is of itself unable to ance which weighed very heavily upon bring the soul into the kingdom of them. This is evident from the manner heaven, inasmuch as by its deeds shall in which Moses speaks of it in Deut. 3: no flesh be justified. Its function is to 23-27, "And I besought the Lord at lead the soul, in its preliminary desert that time, saying, O Lord God, thou wanderings, before it reaches the place hast begun to show thy servant thy of the heavenly Canaan entered by regreatness and thy mighty hand: for generation. It was fitting, therefore, what God is there in heaven or in earth that Moses, the representative of the that can do according to thy works, and law, should give way to a successor in according to thy might? I pray thee, office whose typical functions should let me go over and see the good land more nearly accord with the facts shadthat is beyond Jordan, that goodly owed forth. Joshua, therefore, called mountain, and Lebanon. But the Lord "Jesus," Acts 7: 47. Heb. 4: 8, was was wroth with me for your sakes, and appointed for the purpose, and he, as a would not hear me: and the Lord said lively type of Christ, supplied Moses' unto me, Let it suffice thee; speak no "lack of service" in this respect. more unto me of this matter. Get thee V. 13. This is the water of.Meribah. up into the top of Pisgah, and lift up Heb. "This is the water of strife, conthine eyes westward, and northward, tention, or altercation." Gr. "Of conand southward, and eastward, and be- tradiction." The same name, originathold it with thine eyes: for thou shalt ing in the same cause, had been prenot go over this Jordan." And accord- viously bestowed upon the locality of ing to the sentence so was the execu- Rephidim, where the former miracle tion, as Aaron died shortly after in had occurred, Ex. 17: 7. But this place Mount Hor, and Moses on Mount Nebo, is sufficiently distinguished from that, after having surveyed the country with being called, Deut. 32: 51, " The waters his eyes. Thus was fulfilled the words of Meribah-Kadesh in the wilderness of the Psalmist in regard to Moses and of Zin." It may be remarked, however, Aaron, Ps. 99: " Thou wast a God who that Hengstenberg, in replying to some forgavest them, though thou tookest of the German critics who would mainvengeance of their inventions." Prob- tain the identity of the transaction reably, however, we are not to look upon corded here and in Ex. 17, denies that this dispensation wholly in the light of Meribah, in this cbnnection, is to be cona judgment. One of the ancient fathers sidered as a proper name, but should be suggests that had Moses lived to con- simply rendered, " These are the waters duct the people into the promised land, of strife." " The assertion is false, that and triumphantly to establish them in the place received botl.h times the same B. C. 1452.] CHAPTER XX. 295 Israel strove with the LORD, and 14 And n Moses sent messenhe was sanctified ", in them. gers from Kadesh unto the king m Ezek. 20. 41. n Judg. 11. 16, 17. name. The first place obtained the faith and obedience, yet he took the names of Massah and Meribah; the matter of his vindication and glorificasecond those of Kadesh and En Mish- tion into his own hands, and sanctified pat, Gen. 14: 7. The occasion of the himself by punishing his friends and error lies in Num. 20: 13,' This is the favorites, and demonstrating in the water qf strife (m' meribah), because eyes of the congregation his omnipothe children of Israel strove (rdbu) with tence, veracity, and clemency the Lord, and he was sanctified in them.' Not a word is said here about A Passage through the Land qf Edom giving the name Meribah to the place. sought and refused. Elsewhere only the waters of str.fe at V. 14. LMoses sent messengers from Kadesh are spoken of. That the author Kadesh. It is generally supposed that uses the expression waters of strife is this was done under a special divine intentional. The repetition of the desig- direction, to be recognized in the tenor nation, which, on the former occasion, of what is recorded, Deut. 2: 1-6. Upon became a proper name, here serves as reference to that passage, it does not an allusion to it, and therefore sets in a appear that the present message was more conspicuous light the unbelief of expressly commanded, although genthe people and of their leader."- Gen. eral directions are given as to the deof Pent., vol. ii. p. 310. The usage of portment the Israelites were to observe the sacred writers favors, we think, in passing through the Edomite territhis construction. Thus, Ps. 95: 8, tory. It is, therefore, only by inference "Harden not your hearts as in the that a divine order is made out for provocation (meribahl, and as in the sending messengers to the ruler of that day of temptations (mzassah) in the wil- country. It may have been so, but it derness." So Deut. 32: 51, "Because is not distinctly affirmed. The relative ye trespassed against me among the position of the land of Edom to the rechildren of Israel at the waters of Meri- gion of Kadesh, where they were now bah-Kadesh (meribath iKadesh, strife of encamped, and to the most direct route Ki:adesh), in the wilderness of Zin." to the country of Canaan, must be ascerHere we find Meribah in the construct tained from the maps, of which Prof. state (meribath), which, though com- Robinson's are probably the most acmon with appellatives, is very unusual curate. It extended along the southwith proper names, except in the case ern boundary of Canaan, from the Dead of words which are found in the con- Sea to the eastern arm of the Red Sea, struct state only. Still this point must on the east of the deep and dreary valalways be held with some degree of ley which reaches from the one sea to the diffidence.-~ Strove with the Lord. other. It is a mountainous region, to They strove with the Lord by striving which also the appellation of Seir, or with Moses and Aaron, his servants. Mount Seir, is occasionally given. The Comp. Ex. 16: 8. Gr. "Reviled before word Seir means hairy (being thus sythe Lord." ~[ And he was sanctified nonymous with Esau), and when apin them. That is, although Moses and plied to a country may signify rsegged, Aaron had failed to sanctify him by jagged, nwuntainous, and so says Jo 296 NUMBERS. [B. C. 1452. of Edom, Thus saith 0 thy bro- ther Israel, Thou knowest all o Deut. 2. 4. the travail that hath befallen us; sephus: "Esau named the country obtain the object of their suit. They'Roughness'from his own hairy rough- acted herein in the spirit of the preness." It was formerly called the cept, Dent. 23:7, " Thou shalt not abcountry of the Ilorim, i. e., cave-dwell- hor an Edomite, for he is thy brother." ers (Troglodytes) from hor, a cave. The But as this might not prevail, they are famous city of Petra, which was in the commanded to urge other consideraterritory of Edom, was composed of tions. — Thou knowest all the travail dwellings excavated in the solid rock. that hath befallenr us. Heb. kol hatteThis region the Lord had prophetically lcah asher metzdthenu, all the weariassigned to Esau, and He would not some-molestation that hath found us. have him disturbed in the possession The same phrase occurs, Ex. 18: 8, of it. It is at present wholly occupied " And Moses told his father-in-law all by various tribes of Bedouin Arabs. that the Lord had done unto Pharaoh, Moses being now ordered to decamp and to the Egyptians for Israel's sake, and set forward toward the land of Ca- and all the travail that had come upon naan, and the straightest route thither them by the way." See Note in loc. leading directly through the domains This language was well calculated to of Edom, he is prompted to despatch conciliate the mind of Edom, for we delegates to the prince of that country must consider the prince as fairly repreto solicit a free passage through it, senting the people, or as an organ of which he does upon consideration of their sentiments. The words made an the near affinity subsisting between the appeal to the ordinary feelings of hutwo nations, and upon the pledge of manity; for nature itself dictates symkeeping the common thoroughfare, pathy and aid to the wretched who are without deviating to the right hand unjustly oppressed. In this view he or the left, without invading or injur- says that the afflictions which they had ing any one's property, and without endured were notorious, viz., that as asking either food or drink, except sojourners in Egypt they had been upon condition of punctually paying tyrannically harassed and oppressed. for it. -I Thius saith thy brother Is- As he takes it for granted that they rael. Israel is the collective name of were no strangers to what had hapthe whole nation descended from Ja- pened to them, the inference is obvious cob, who was called by that name; and that the marvellous events which had in like manner we find both Esau and marked the deliverance of Israel from Edom used to denote the national pos- Egypt were widely bruited and well terity of Esau. See Obad. v. 1, 6, 10. known throughout the peninsula, as Mal. 1: 1-4. The Lord would have the one tribe had communicated the news brotherly relation cheerfully acknowl- to another, and we cannot but wonder edged on the part of his people, as they that the evidence of the divine protecboth looked to a common ancestor in tion in their behalf should not have Isaac, and both inherited the rite of cir- overawed the minds of those who were cumcision, which would naturally be a predisposed to treat them ill. Such an bond of fraternal connection. By this effect in general had been predicted respectful and affectionate appeal they upon the overthrow of Pharaoh, Ex. would win their way to his heart, and 15: 14, 15, " The people shall hear, and B. C. 1452.] CHAPTER XX. 297 15 How our fathers went and the Egyptians vexed us and downP into Egypt, and we have our fathers: dwelt q in Egypt a long time; 16 And when' we cried unto p Gen. 46. 6. q Ex. 12. 40. r Ex. 2. 23. be -afraid: sorrow shall take hold on from the needy? Their cry to heaven the inhabitants of Palestine. Then the was no doubt marred by many imperdukes of Edom shall be amazed; the fections, but the Lord heard it, and mighty men of Moab, trembling shall what could have a more powerful effect take hold upon them; all the inhabit- in commending their cause? -~ And ants of Canaan shall melt away." But sent an angel. It is remarkable that they were hardened to their own detri- upon this passage even Dr. Priestley ment, as we learn from their subse- himself says, "This Angel was evidentquent history. ly no other than the Supreme Being V. 15. The Egyptians vexed us and himself, manifesting his presence by a our fathers. By thus recapitulating luminous cloud. No other intelligent their sufferings in Egypt, and reciting being had been introduced." This is the Lord's merciful interpositions in the true explanation, though we may their behalf, they wove an argument well doubt whether Priestley would well calculated to work upon the minds have admitted the relation of this angel of those they addressed. They would to Christ, which we have endeavored to give them to understand that however establish in our Notes on Ex. 3: 2. 13: cruelly they had been treated, and how- 21. He was obviously no other than ever low they had been brought, yet the "Angel of the Covenant," Christ the Lord had adopted them into his Jesus, who first appeared to Abraham, favor, and therefore they might justly Gen. 12: 1. Acts 7: 2, then to Moses at challenge the favor of their fellow-men. the burning bush, and subsequently in It would be a great outrage to deny as- the cloudy pillar, who in fact led Moses sistance or courtesy to those to whose and the people out of Egypt, and conkind regards the Lord had recommend- ducted them through the wilderness, ed them by his example; on the con- Ex. 14:19. 23: 20. 33:14. Some of trary, it would be eminently for their the Rabbinical critics suppose Moses interest to ingratiate themselves with himself to be intended, from the cirthose who had so high an interest in cumstance that the title "angel" or heaven, and it would be at their peril "messenger" is sometimes bestowed if they offered them harm. " It is our upon the prophets, 2 Chr. 36: 16. Hag. wisdom and duty to be kind to those 1: 13. But this construction is very whom God is pleased to own, and to improbable, as Moses would scarcely take his people for our people." — refer to himself in this connection, or Ilenry. if he did, would he do it in such a dark V. 16. WThen we cried unto the Lord, and enigmatical manner. A supernatetc. The fair inference from this would ural being is plainly intended, and as be that the Edomites themselves were the attributes predicated of him do not bound to be imitators of God, who had suit the nature of any creature, howevbeen merciful in delivering his people. er exalted, we are forced to the concluHow could they hope for mercy or fa- sion that it was no other than Jehovah vor for themselves, if they withheld it himself, who thus saw fit to anticipate, 13* 298 NUMBERS. [B. 0. 1452. the LORD, he heard our voice, through thy country: we will and sent t an angel, and hath not pass through the fields, or brought us forth out of Egypt; through the vineyards, neither and, behold, we are in Kadesh, will we drink of the water of a city in the uttermost of thy the wells: we will go by the border: king's high-way, we will not 17 Let " us pass, I pray thee, turn to the right hand nor to the left, until we have passed uSE. 3.2 eu..2x. 3. 2. 14.19. 23. 20. 33. 2. thy borders. in this form of theophany, his subse- they desired, therefore, to enjoy their quent tabernacling in the flesh. But own inheritance, they were not to interwe have already treated this subject so fere with that which had been prophetfully in our Notes above referred to, on ically assigned to Esau. The course Exodus, that we need not here enlarge pursued was entirely in accordance with upon it. If it be objected that God a just appreciation of the divine councould not properly be said to "send sels in this respect, and it set a noble himself" in the form of an angel, we example of waiving a claim that might would say in reply, that the same objec- have been violently enforced, because tion holds good also against the idea the interests of righteousness and peace of "sending himself" in the "likeness dictated such a policy. The request, of sinful flesh" for the redemption of however, was churlishly denied, and the world, as to which the testimony their course was accordingly altered. of the New Testament is clear beyond Deut. 2: 8, "They turned and passed dispute. by the way of Moab." Comp. Judg. 11: V. 17. Let uspass, [pray thee, through 17, 18. — We will not pass through thy country. A civil and reasonable thefields, etc. They would relieve the request preferred simply because the Edomites, as far as possible, from any route through Edom was the nearest to apprehensions arising from the passage the land of Canaan, to which they were of so large a host through their terridestined. They had, indeed, been as- tory, and therefore assure them they sured of being put in possession of the had no hostile intentions, that they land of promise, and as the Lord who would not in any way molest the inhabhad promised was the universal Pro- itants, that they would keep themselves prietor of all things, they might have to the common public highway, and inforced their way despite of all opposi- stead of committing the least depredation; yet He who is infinite equity and tion, would not even ask a drink of wisdom combined would not have their water for themselves or their cattle good evil spoken of, or wrong done to without paying for it-a stipulation of any under the plea of the divine guid- no small importance in the case of so ance. In making this request they not large a multitude, and in a country only avoid the appearance of evil, but where the inhabitants depend, during they virtually acknowledge that the the greater part of the year, upon the children of Esau had obtained their water which may be collected in the possession by a similar right to that season when rain falls.-" We will not whereby the land of Canaan had been drink of the water of the wells: —if I, secured to the posterity of Jacob. If and my cattle, drink of thy water, then B. C. 1452.] CHAPTER XX. 299 18 And Edom said unto him, 19 And the children of Israel Thou shalt not pass by me, lest said unto him, We will go by I come out against thee with the high-way: and v if I and my the sword. i, Deut. 9. 6, 28. will I pay for it."-This is always ex- they seem to have proceeded on their pected; and though Edom might in retrogressive movement. On the way friendship have let his brother Israel they encamped at Mosera, which seems drink gratis, had he recollected their to have been at or near the present consanguinity, yet Israel did not insist Wady M-isa, in which lie the ruins of on such accommodation. How strange Petra, the city whose marvellous excawould it sound in England, if a person vations have only within the present in travelling, should propose to pay for century been brought to light, and drinking water from the wells by the which have since formed the theme of roadside! Nevertheless, still stronger many able pencils and eloquent pens. is the expression, Lam. 5: 4;' We The encampment must, we apprehend, have drank our own water for money:' have been in the neighborhood of the we bought it of our foreign rulers; mouth of this valley, and in presence although we were the natural proprie- of Mount Hor."-Daily Bible nlus. tors of the wells which furnished it."- V. 19. We will go by the high-way. Taylor in Calmet. Heb. mesilldh, from the root sdlal, to V. 18. Thou shalt not pass by me. raise, cast, or throw qup, as an embankHeb. "Shall not pass in me," i. e. ment, a terrace, a causeway. The prithrough me, by which is meant through mary import is that of an elevated my land and people, with which he pathway, a thoroughfare, such as were identified himself. Their courteous and often made for military purposes. The respectful application was therefore an- epithet "high," which in v. 17, is in swered by a surly negative, not only Italic, is here called for by the literal refusing the desired passage, but threat- sense of the original. The Gr. renders ening to oppose them by force of arms it, "Let us pass through along the if they made the attempt. The conse- mountains." s Then Iwillpay for quences of this refusal we describe in it. Heb. " I will give the price therethe words of Mr. Kitto: "They were of." This was according to the divine therefore to retrace their steps to the direction, Deut. 2: 6, 7, "Ye shall buy head of the eastern gulf of the Red Sea, meat of them for money, that ye may where the land of Edom ended, and eat; and ye shall also buy water of passing round the extremity of the them for money, that ye may drink. chain of mountains, which constituted For the Lord thy God hath blessed thee the chief part of that realm, put them- in all the works of thy hand: he knowselves on the eastern border of that ter- eth thy walking through this great wilritory, and so proceed northward to the derness: these forty years the Lord thy region east of the Dead Sea. A refer- God hath been with thee; thou hast ence to any map of this district, will lacked nothing." The Lord's blessing show that the mountains of Edom ex- them is added as a reason, lest the peotended along the eastern side of that ple should be grieved at spending their broad valley (the Arabah), which lies money, of which they could be supbetween the Dead Sea and the gulf of posed to have but little, in buying meat Akabah. It is down this valley that and drink. There are, however, two 800 NUMBERS. [B. C. 1452. cattle drink of thy water, then 20 And he said, Thou W shalt I will pay for it; I will only, not go through. And Edom without doing any thing else, go came out against him with through on my feet. w Judg. 11. 17. x Obad. 10-15. considerations involved; first, that tain." Vulg. "There shall be no diffithey were so enriched by God's boun- culty in the price, only let us pass ty, that they were fully supplied with speedily." Arab. "There is nothing the means of buying food; and, second- (i. e. nothing evil intended); I will ly, that they must not doubt that he only pass through on my feet." On the would relieve their necessity by mira- whole we find nothing preferable to our cle, if required, since he had thus far present English version. provided for them without suffering V. 20. Thou shalt not go through, etc. them to want any thing. If it be asked He still persists in his refusal, which is how the Lord could say, that he had now followed by an act of hostile invablessed the work of their hands, when sion. Instead of allowing them water, they had no commerce with other na- they would have shed their blood; intions by which to make the smallest stead of giving them passage through gains whatever, we may suggest in re- their land, they would have swept them ply, that we know not that their isola- from the face of the wilderness. How tion was so absolute that they had no naturally does this recall the persecutraffic whatever with the neighboring tions of Esau! He that was born after tribes; but however this may be, and the flesh still persecuted him that was however they were sustained gratui- born after the Spirit, each acting in his tously in the desert, without expending representative capacity. And so is it to even a single penny in buying shoe- this day. It marks the hostility of the latchets, yet their cattle had increased, world to the church, which we see and doubtless during their long stays everywhere exemplified. Their conat particular stations, they had not duct on this occasion, however, though passed the time idly, but had employed not immediately punished, was yet rethemselves in the fabrication of various membered, and in due time met with a articles which would naturally turn to fit retribution. The main burden of the account when occasions like the pres- prophecy of Obadiah is the judgments ent arose.- I will only, without denounced against Edom, and these are (doing) any thing (else), go thorough on referred primarily to his cruel treatmy feet. Heb. raq aTn ddbdr, lit. only ment of his brother Israel in the day of no word, of which the import is not his emergency. " The pride of thy very clear, though "word" is often heart hath deceived thee, thou that used for "thing," and our present ver- dwellest in the clefts of the rock, whose sion may be correct. The Chald. ren- habitation is high; that saith in his ders, "Provided only there shall be no heart, Who shall bring me down to the mischief or evil, I will pass through on ground? Though thou exalt thyself as my feet." That is, in case there shall the eagle, and though thou set thy nest be no impediment or harm on your among the stars, thence will I bring part, there shall be none on ours. Gr. thee down, saith the Lord.... How " Grant but this; it is a small matter; are the things of Esau searched out! let us march through along the moun- how are his hidden things sought up! B. C. 1452.] CHAPTER XX. 301 much people, and with a strong 22 And v the children of hand. Israel, even the whole con21 Thus Edom refused to gregation, journeyed from Kagive Israel passage through his desh, and came unto mount border: wherefore Israel turned Hor. away from him. y c. 33. 37.... For thy violence against thy bro- that he consented to furnish Israel with ther Jacob, shame shall cover thee, and needed provisions, both in meat and thou shalt be cut off for ever." drink, for their money. V. 21. Wherefore Israel turned away from him. They turned away, not as Yee Israelites journey to oeunt Hor, cowards, but as those whom the Lord where Aaron dies. had laid under a prohibition not to fight, V. 22. Came unto Mount Hor. Heb. Deut. 2: 5. He could, of course, with hor hlhdr, to JBor the mountain; the infinite ease, have made a passage original word frequently implying a through Edom, He who had led Israel mountainous range, as was no doubt through the deep, who had scattered the case with this locality in the first the forces of Amalek, and who had hith- instance, although the name has since erto borne his people as on eagles' become appropriated to one particular wings. But the faith and patience of mountain, of which the modern desigthat people were still further to be nation is Jebel Haroun, or Mount Aaron. tried, and the day of vengeance to It is situated in Arabia Petria, on the Edom to be yet longer delayed. " They confines of Idumea, forming a part of could not err who were under the di- the Mountain of Seir or Edom, of which rection of an infallible guide. Though it is the most conspicuous in the whole they turned another way circuitously, range. It stands about midway beyet still it was the right way, a way de- tweed the Dead Sea and the /Elanitic termined in the plan of heaven, and Gulf. It has been supposed questionpointed out by the covenant Angel. able whether this be really the Mount Their march became obstructed, yet Hor on which Aaron died, but from its the Lord's purposes were not inter- height and the commanding manner in rupted; it was not through Edom, but which it rises among the surrounding by the wilderness of Moab, that they rocks, it seems not unlikely to have were to go. Could we look at the pur- been the scene chosen for that event. pose of God and compare it with the To this may be added that Josephus course of his providence, we should see affirms Mount Hor to have been near that in all the windings and conflicts of Petra; and near that place there is certhe wilderness, as well where an enemy tainly no mountain which can contest obstructs, as where a friend opens our the distinction with the one now in way, the path is right."-Seaton. Is- view. Without, however, deciding upon rael, by divine commandment, turned its claims, we refer the reader to the away, and compassed the land of Edom travels of Stephens, Robinson, Stanley, upon its southern and eastern borders, Martineau, and others, for all that deand it appears from Deut. 2: 28, 29, sirable information in the department that there was so much relaxation of topography, which we could only of the purpose declared by the prince, give by transcribing their words. As 302 NUMBERS. [B.C. 1452. 23 And the LORD spake unto 24 Aaron shall be gathered Moses and Aaron in mount Hor, unto his people: for he shall not by the coast of the land of Edom, enter into the land which I have saying, z Gen. 25. 8. Dent. 32. 50. to the apparent discrepancy between " laid unto," which fixes the idea rather this passage and the statement, Deut. upon the body than the soul, contrary 10: 6, see Note on the latter place. to what is the case with the original. V. 23. By the coast of the land of Judg. 2: 10, "And all that generation Edom. That is, by the border, in which were gathered unto their fathers." (Gr. sense the word coast frequently occurs prosetethesan, were added.) On the other in the Scriptures. In ch. 33: 37, the hand, David prays, Ps. 26: 9, "Gather journey hither is thus described, "And not my soul with sinners." See Note they removed from Kadesh and pitched on Gen. 25: 8. ~ He shall not enter, in Mount Hor, in the edge of the land etc. The sternness of the divine interqf Edom." The southern extremity of dict is not at all relaxed by the affectEdom we suppose to be indicated. ing circumstances of the occasion. The V. 24. Aaron shall be gathered unto sentence previously passed must go his people. That is, shall die and be into execution, that the Lord's veracity buried, and his soul, i. e., himself, shall suffer not, and that the people might be gathered among " the spirits of just know that he never threatens in vain. men made perfect." Gr. prostethWt6, They could not but realize that they let (Aaron) be added. " Gathering" is themselves were the original procuring a term frequently employed in reference causes of the doom of exclusion which to the removal of men by death, as in had befallen their leaders, whose spirits v. 26, and Is. 57: 1, " Merciful men are their perverseness had " angered at the taken away (Heb. gathered), none con- waters of strife," and thus provoked sidering that the righteous is taken away them to sin; and when even so sacred (Heb. gathered) from the evil to come." personages as Moses and Aaron could That is, they are gathered and housed not escape, how clearly would they perin heaven, as a shepherd gathers and ceive that God was not to be trifled folds his sheep when the storm is cornm- with, and that it was a stretch of diing. So also, Ps. 104: 29, " Thou takest vine forbearance that they were spared, away (Heb. gatherest) their breath, they when they so richly deserved to suffer. die, and return to their dust." The -~ Because ye rebelled against my "people" to whom he was to be gath- word, etc. Heb. " Against my mouth." ered or adjoined, were his ancestors The singular number is here exchanged who had gone to the spiritual world be- for the plural, that they might be refore him, as is said of David, Acts 13: minded that they had shared in a com36, " For David, after he had served his mon guilt and were now to be assoown generation by the will of God, fell ciated in punishment. In respect to on sleep, and was laid unto his fathers Aaron, the sentence implied that by (Gr. prosetethr, was added, or gath- reason of the transgression of which he 6red)." This is the usual Gr. rendering had been guilty, he could no longer enof the Hebrew phrase for being gath- joy the honor of typically representing ered unto one's fathers, viz., proseteth&, the Messiah who was to come, and who which is here infelicitously translated was to be the great High Priest of the B. C. 1452.] CHAPTER XX. 303 given unto the children of Is- 25 Take Aaron and Eleazar rael, because ye rebelled a against his son, and bring them up unto my word at the water of Meribah. mount Hor: a ver. 12. 26 And strip Aaron of his spiritual Israel. This office was now to cial garments and putting them upon be transferred to his son, who was to another, was symbolical of the transfer be clothed with his father's pontifical of the office itself. Thus, Is. 22: 15-21, robes, which were the proper insignia " Thus saith the Lord God of hosts, Go, of the priestly dignity. As the priest- get thee unto this treasurer, even unto hood of Aaron pointed to the sacerdotal Shebna, which is over the house, and supremacy of Christ, who was to be in say,... And I will drive thee from all things head over the Church, there- thy station, and from thy state shall he fore it was ordered that the transaction pull thee down. And it shall come to should occur on the head or top of a pass in that day, that I will call my mountain, which would most fittingly servant Eliakim, the son of Hilkiah: shadow forth that supremacy. And I will clothe him with thy robe, V. 26. Strip Aaron of his garments, and strengthen him with thy girdle, andput them upon Eleazar hIbis son. Im- and I will commit thy government into plying thereby that Eleazar was to be his hand: and he shall be a father to invested with the attributes or pre- the inhabitants of Jerusalem, and to the rogatives of his father's office. These house of Judah." In the present case were undoubtedly his priestly robes, the implication was manifest, not only and the inference is fair that he had put that the priesthood then existing was them on for this particular purpose be- to yield to one more perfect, but that a fore leaving the camp and ascending dying priest was to yield to one that the mountain. "A transfer of office, should live for ever. Had it not been from the circumstance of putting the designed to set forth some great truth clothes of the late possessor on the per- like this, Aaron would not have attired son intended to succeed him, was called himself for death as though about to investing or investment (clothing), as enter into the holy of holies. Perhaps removing a person from an office was one lesson intended to be taught was, called divesting or unclothing. Among that he was not to enter that blissful the Catholics, and in the Church of abode which the holy of holies repreEngland, the same method is used in sented, as a priest, but as a man. There degrading ecclesiastics. Hence such a all external and adventitious distincdegradation is termed by the common tions cease, all official appendages fall people stripping a man qf his gown."- away, and the internal character alone Adam Clarke. Those "garments of determines the final allotment. The holiness" which Moses had formerly garments of priests, the robes ofprinces, put upon him for "honor and for and the rags of beggars, are all equalglory," Ex. 28: 2, at the time of his ly worthless in themselves when the consecration to the priesthood, he is shroud of dissolution is to take their now to divest him of, or, as the Targ. place, and when even this avails not Jon. expresses it, to " strip" him of to cover the spirit, which appears naked the honorable garments of the priest- before its Judge, and is assigned its hood. This act, of taking off of offi- destiny according to its dominant qual 804 NUMBERS. [B. C. 1452. garments, and put them upon 27 And Moses did as the Eleazar his son: and Aaron LORD commanded: and they shall be gathered unto his peo- went up into mount Hor, in the pile, and shall die there. sight of all the congregation. ities and deeds. But the pre-eminence tinue in his posterity through all ages of Christ over all earthly priests, and till He should come who was to be "a the perpetuity and stability of his dis- priest for ever after the order of Melpensation over the weakness and im- chizedek;" who should be the true perfection of that which preceded, is Eleazar (i. e., the help of God), "made the grand truth which the divine wis- not after the law of a carnal commanddom would teach by the circumstances ment, but after the power of an endless of Aaron's demise. " They truly," says life." Aaron's perception may have the apostle, Heb. 7: 23, 24, "were many been vague and dim of all that was empriests, because they were not suffered braced in the compass of the divine to continue by reason of death; but counsels on this head, but it would no this man, because he continueth ever, doubt tend to relieve the bitterness of hath an unchangeable priesthood." death to be assured that his own removal would cause no break in the "Their priesthood ran through several ~~~hands, ~chain of proposed blessings to the hands, For mortal was their race; church.-~ Aaron shall be gathered Thy never-changing office stands, (to his people). The closing words are Eternal as thy days." in italics to indicate that in the original it is said simply that Aaron should "be It was not consistent with God's typical gathered," a phrase equivalent to being designs that either Aaron or Moses taken away by death, as before reshould live to bring the tribes to rest; marked, v. 24.-T~ Shall die there. that was assigned to another. But Heb. "Shall be a corpse there." This Christ has power to bring in the church is, perhaps, simply exegetical of the to the promised possession; for he has, preceding clause, unless we suppose by virtue of his everlasting merits, al- that the former has more especial refready entered, now to appear in the erence to the soul, and the latter to the presence of God for us. -T Put them body; implying that while his lifeless upon aEleazar his son. The man dies, remains were lying before them, his but not the priest. The transfer is made freed spirit was rejoicing in the society while Aaron can be conscious of it, and of the spirits of his fathers who had receive comfort from it. The robes are preceded him in the race of mortality. taken from him when living, and not V. 27. And they went up into Mlount when dead. This was in accordance Hor in the sight of all the congregation. with an oracle uttered long afterwards, A special publicity was designed to be Jer. 33: 17, "Neither shall the priests, given to this solemn event, in order the Levites, want a man before me that the great body of the people might to offer burnt-offerings, and to kindle have every assurance that the succesmeat-offerings, and to do sacrifice con- sion was ordered by the Lord himtinually." We may well suppose it was self. They might otherwise have been cheering to the departing saint to know prompted, from ill will to Aaron's famthat the priestly function would not ily, to take the election into their own cease with him, but that it should con- hands, and in their perverseness have B. C. 1452.] CHAPTER XX. 305 28 And b Moses stripped put them upon Eleazar his Aaron of his garments, and son: and Aaron died there in b c. 33. 38, etc. the top of the mount: and made choice of one from another tribe. ing many blessings. Father, son, and Or they might possibly have repudiated brother went up together, and this was the priesthood altogether. To guard the last of their intercourse on earth. against any contingency of this kind, What passed on the way is not said, and to provide effectually that this sa- but we may well believe their convercred office should not perish with its sation savored of heaven, and was serifirst incumbent, the Lord took into his ous, holy, and pleasant. In such cirown hands the appointment of a succes- cumstances, when the brightest scenes sor, and so ordered the circumstances of earth fade away from the view, and that the congregation should be pro- the heart sickens at worldly thoughts, foundly impressed with the divine ar- nothing but divine manifestations and rangement; for it is doubtless to be the spiritual realities of another life, supposed that they were made ac- can possibly sustain the soul. These quainted with the object for which he supports we cannot doubt that Aaron ascended the mountain. As to Aaron enjoyed as he went up the mount to himself, the whole tenor of the narra- die; for, to him, dying was ascending, tive would imply that he went up to as it will be to all the Lord's people, the summit of the holy mount with un- whatever be the circumstances of their faltering step, and composed himself to departure. Some die in seclusion, undie with as much serenity as if he were noticed and unknown; some die embut laying himself down upon his bed bosomed in a circle of sorrowing friends. to sleep. There is no intimation but Yet it matters little where the saints dethat he was in perfect health at the part, whether on a mount or in a vale, time, though he had reached the very except as symbolical or typical considextended term of one hundred and erations give one place a preference twenty-three years. It was not in the over another. Both Aaron and Moses waste of age, or through decays of died on a mountainous elevation, and sickness, or by a sudden stroke, that he we may not question that some rich was to pass away from among men, but significancy was veiled under the fact. at the call of heaven. As there is a place In frequent cases recorded in Scripture where to die, as well as a time when things of a very important and memorto die, both of which are in the divine able nature are said to have occurred appointment, so to both these the high- on mountains, with which we are prone priest of Israel was now brought. He to connect what is conspicuous, rehad reached his last stage in the wil- markable, and involving high and heavderness, beyond which he could not enly mysteries. Our Lord died on Mount pass. He had finished his priestly Calvary and ascended from the Mount functions, he had made his last offer- of Olives, and in this respect the departing, he had left the sanctuary on earth, ure of his forerunners conformed to his. never again to enter it or to minister V. 28. Aaron died there in the top before the Lord. Many eyes were doubt- of the mount. "This mountain is of less upon him as he went forth, eager important Scriptural interest; for, arto catch the last glimpse of his reced- rived at this spot, Aaron, in obedience ing person, their many hearts invok- to his recent doom, was commanded to 806 NUMBERS. [B.C. 1452. Moses and Eleazar came down CHAPTER XXI from the mount. 29 And when all the congre- AND when king Arad a the gation saw that Aaron was dead, A_ Canaanite, which dwelt in they mourned for Aaron thirty the south, heard tell that Israel days, even all the house of Israel. a c. 33. 40. Judg. 1. 16. go up to this mount, and die. He was heard thereof. So the people "saw the to be accompanied by his brother and voices," Ex. 20: 18, and various parallel his eldest son, who were to divest him places. See Notes on Gen. 42: 1. Ex. of his priestly robes, to receive his dy- 20: 18. -' They mourned for Aaron ing sigh, and to deposit his remains thirty days. Heb. yibku, they wept or safely in this high place. The spot was bewailed Aaron. How characteristic probably selected, not only to impress this of the instability and fickleness the Israelites with the solemnity of the oft all human regards, whether of love occasion, but to enable the dying pon- or hate! How prone is our fallen natiff to give one last look over the camp ture to reverse its judgment, and its of Israel, surrounding, in goodly rows, treatment of good men when they have the tabernacle of God; to survey the ceased to be numbered with the living! scene of his long pilgrimage; and to The people of Israel, during Aaron's catch a distant glimpse of the utmost lifetime, had frequently sought to stone borders of the promised land, before him; they had murmured against him stepping across the boundary between and raised great tumults in order to this world and the world to come. cast him down from the dignity in which There is no doubt whatever about the God had placed him. Now that he is mountain which was the scene of this dead, they forget their malignity and transaction. Even local tradition has envy, and pour out their lamentations preserved the memory of this event, over his decease. But mourning in itthe mountain itself bears the name of self is an honorable testimonial to deAaron (Harun); and upon the top an parted worth, and Calvin well remarks, old Moslem tomb stands to his honor, that "if the utility of this custom be which is much visited by Mohammedan corrupted by its abuse, it is not just pilgrims, few of whom quit the place that what is right in itself should be without sacrificing a sheep in honor of blamed for the fault of men." The same the Jewish saint."-Daily Bible Illus. period of mourning was allotted also to V. 29. When all the congregation saw Moses, Deut. 34: 8. that Aaron was dead. Heb. " Had expired or given up the ghost." Seeing is here, as elsewhere, used for perceiving or taking cognizance. They would Israel assaulted by a Canaanitish King. know the fact by the verbal relation of The Result. Moses and Aaron, by the circumstance V. 1. And (when) king Arad the Caof Aaron's not returning with them, naanite, etc. Or, Heb. "The Canaanite, and also by seeing Eleazar arrayed in king of Arad." This is the prevalent the priestly garments of his father. In rendering of the versionists ancient and like manner "Jacob saw (i. e. knew) modern, and is that which the original there was corn in Egypt," when he seems most to favor. Precisely the same B. C. 1452.] CHAPTER XXI. 307 came by the wayb of the spies; then he fought against Israel, b c. 13..2. and took some of them prisoners. form in the Heb. is rendered, Josh. 12: session would be gained. Instead of 14, "King of Arad;" while in Num. 33: this trials have multiplied, and just 40, it appears as here, " King Arad the when in reach of home more than at Canaanite." We derive an important any period before."-Seaton. So with hint as to the locality in question, from the Christian in his journey towards Judg. 1: 16; " And the children of the heaven. Instead of finding himself reKenite, Moses' father-in-law, went up leased from combat, his faith and paout of the city of palm-trees with the tience are exercised by new forms of children of Judah, unto the wilderness temptation, new battles with new eneof Judah, which lieth on the south of mies have to be fought, and he at length Arad," i. e., in the south parts of the settles down in the assurance that there tribe of Judah about the city Arad. is "no discharge in that war," till he Arad, therefore, was the name of a has crossed theJordan ofdeath, and sat city on the southernmost borders of himself down in peace in the Canaan Canaan, which Eusebius and Jerome beyond.-[ Heard tell that Israel place about twenty Roman miles from came by the way of the spies. Heb. Hebron, equal to about eight hours derek hdatherim, in regard to the true with camels. Prof. Robinson observed purport of which versions and coma place in about the same locality, on mentators greatly differ. The Chald., the route from Petra to Hebron, called Syr. and Vulg. render with our trans"Tell Arad," which he thinks may lators "the way of the spies," underwith great probability be regarded as standing thereby the way into Canaan the site of the ancient city here spoken travelled by the spies whom Moses had of. The Israelites were now advancing sent many years before to explore the northwards, though still hovering about land. But it is objected to this interthe south-eastern border of Edom, when pretation that the original word for this petty potentate of Canaan, getting spies is properly tdrim, from toor, to intelligence of their movements and traverse, also to spy out, to examine, to thinking it good policy to keep the war explore, whence the normal form would at a distance, marched forth from his be hattdrim instead of athirim, which -own territory in considerable force, de- comes analogically from dithar, although termined to dispute their further pro- this verb nowhere occurs. For this gress. His assault was at first partially reason many critics are disposed to successful, but we learn that he subse- concur with the Sept. and the Arab., quently paid dear for his victory. "The which renders it as a proper name, trials of a wilderness state terminate "by the way of Atharim," notwithonly with our journey. Fears within standing we have nowhere else the and fightings without, are often the lot least intimation of the existence of any of the Church on earth. The time of place of this name. For ourselves we the promise was not far off, yet they incline to adhere to the established renmust conflict for possession. It might dering. The Israelites, it is true, were be thought, that as the church ap- now at a quite remote distance from proached nearer and nearer to the land the southern limits of Canaan when of promise, difficulties would lessen, the spies had entered, but they were and that peaceful and unopposed pos- advancing in that general direction, 808 NUMBERS. [B. C. 1452. 2 And Israel vowed a vow people into my hand, then I will unto the LORD, and said, If utterly ddestroy their cities. thou wilt indeed deliver this c Gen. 28. 20. Judg. 11. 30. d Lev. 27. 28. Deut. 13. 15. and'the king of Arad may have natural- vants may be temporarily " made prisly supposed that they designed to enter oners," yet they are always "prisoners the country through some passage of hope," and the time of release, the which, from the circumstance alluded year of jubilee, will come, when liberty to, had perhaps in the mean time ac- is proclaimed to the " captives," and the quired the name of "the way of the opening of the prison to them that are spies." The use of the article suggests bound. an appellative import to the original V. 2. Israel vowed a vow unto the word, instead of its being a proper Lord. This implied a calling upon the name, and Drusius has shown that the Lord for his help, and religiously promaddition of the prosthetic N - a (-nrnx ising to devote to him their enemies and athdArim) is paralleled by l'aT: ezroa, all their substance. See Note on Gen. for Gal zeroa, arm, and other similar 28: 20. It does not appear that God usages. The evidence, on the whole, had thus far openly and explicitly compredominates in our view in favor of manded the cities of Canaan to be utthe usual English version of the phrase. terly destroyed, yet it is a fair inference -~ And took (some) of them prison- that the purpose now expressed was ers. Heb. "Took captive of them a acceptable to him, as it fell in with his captivity." The abstract is here used general design in regard to those nafor the concrete as in ch. 31: 12, "And tions. He had resolved upon their dethey brought the captives (Heb. the struction, and he had appointed the captivity), and the prey, and the spoil, Israelites to execute the sentence. It etc." Judg. 5: 12, "Arise, Barak, and would seem, therefore, if it was right lead thy captivity captive." Comp. Ps. for them, as the Lord's ministers, to do 68: 19. 2 Chron. 28: 5. Thus we have this work, it was right to vow to do it; poverty for a company of poor people, and we learn from the sequel that they 2 Kings 24: 14; spoil for a people were enabled to accomplish the object spoiled, Am. 5: 9; thanks for those who of their vow, while no hint of the divine gave thanks, Neh. 12: 31, and so in nu- disapproval is anywhere to be met with. merous other instances. The discom- " The Lord hearkened to the voice of Isfiture which Israel now experienced rael, and delivered up the Canaanites." was permitted of the Lord, not only to The vow, then, did not originate in be a snare to the victors, but also to inconsiderate zeal, but virtually in the serve as a salutary lesson to the chosen divine determination. Hence it was people, to teach them their own intrin- not idly spoken, but was founded on sic weakness and their constant de- the Lord's word, which is always the pendence on the divine sufficiency for grand rule for vowing rightly. It may success in their warfare. The reverse, be conceded, that it was allowable for therefore, now met with would be an them to spare the cities which they exercise of faith and a spur to forti- wished to occupy themselves; but it tude. But although success may for a was also allowable to devote them as while attend the enemies of the Lord's an offering of first-fruits to God, as we church, it cannot be lasting. His ser- are elsewhere informed, in regard to B. C. 1452.] CHAPTER XXI. 309 3 And the LORD hearkened I to the voice of Israel, and dee Ps. 2. 4, 5. livered up the Canaanites; and the city of Jericho, Josh. q: 21.- course of events as recorded in the en~ I will utterly destroy their cities. suing history. The locality assigned to Heb. ha haramti, from the root'hcram, Arad, as we have seen, is in the tribe to devote or doom, to devote to destruc- of Judah, in the southern part of Cation. Gr. "Anathematize." From the naan. The position of Israel, at this same root is derived the word hormah, time, was in the vicinity of Mount Hor, implying destruction accompanied by far to the southeast, with the mountainanathema, as if the place so called were ous tract of Edom and other hostile devoted to the curse of God. Under tribes interposed. If they at once pushthe operation of this kind of devotement ed on and destroyed the cities of Arad, persons were to die, and property to they must have passed the mountain be confiscated to the Lord, Lev. 27: 28, range lying in their way, have actually 29. See Note on Judg. 11: 30. Thus entered the land of Canaan, and after when Jericho was devoted, the people achieving their conquests fallen back and the beasts were killed, the city to the neighborhood of Mount Hor, burnt, and the goods made over to the where the Tabernacle was now pitched, Lord's treasury, Josh. 6: 17-24. The from thence to resume their circuitous vow, therefore, was a promise that they route round the head of the Dead Sea, would reserve none of the captured pos- and the country of Moab. All this apsessions of the king to their own use, pears in the highest degree improbable. but would devote it all to destruction, If there had been at this time such a which was the nature of the vow call- triumphant inroad into the land of Caed Herern. This gives Calvin occasion naan, we should find some intimation to remark, "Praiseworthy indeed was of it elsewhere. But no such intimation their magnanimity in refusing to avail occurs, and we therefore infer that the themselves of a comfortable home, by events mentioned in this verse did not destroying the cities which they should take place till after their arrival in Caacquire by the right of war." naan under Joshua, when the conquest V. 3. The Lord hearkened to the voice of Arad was effected and their vow exeof Israel. Chald. "Received the prayer cuted. In Josh. 12: 14, we find the of Israel." This implies, undoubtedly, "king of Arad" mentioned among the an approval of their vow, although, as kings "which Joshua and the children we shall see, the execution of it was of Israel smote," after taking possession postponed to a future day. — [ And of the land of promise. From the folthey utterly destroyed them and their lowing allusion, Judg. 1:17, we infer cities. Heb. yahare'm, devoted to de- that Arad was also called "Zephath." struction, from the before-mentioned "And Judah went with Simeon his root'h raem. A cursory reading would brother, and they slew the Canaanites lead to the impression that this defeat that inhabited Zephath, and utterly deand destruction of the Canaanitish king stroyed it. And the name of the city and his cities occurred immediately up- was called Hormah." It seems fair to on the assault mentioned in the first conclude, from the name thenceforth verse. But this impression will be apt given to the city, that not only were to be corrected by reference to a map Arad and Zephath identical, but that of the region in question, and to the now was the time when the vow men. 810 NUMBERS. [B. C. 1452. they utterly destroyed them 4 And f they journeyed from and their cities: and he call- mount Hor by the way of the ed the name of the place Hor- Red Sea, to compass the land 9 mah. of Edon: and the soul of the f c. 20. 22. 33. 41. g Judg. 11. 18. tioned in the present connection was through the Wady-el-Arabah, and from fulfilled. It is probable that no very thence they branched off to the east serious efforts were made at this time through the Wady Ithm, as it is now to chastise the temerity of this rash but called, and by that route compassed the puny chieftain, who had probably with extreme south-eastern border of Edom, a mere clan of his followers, fallen upon which it is plain from 1 Kings 9: 20, some straggling parties of Israel, and extended quite to the head of the Arataken them captive without making any bian Gulf. From this they would reach impression whatever upon the main the high plateau of the great eastern host. The prisoners may have been desert, along which they passed, with soon recovered, and the marauders re- the mountains of Edom and Moab on pulsed for the time, when the congre- their left, between them and the Dead gation pursued its journey regardless Sea. ~ The soul of the people was of the interruption. But as they show- much discouraged because of the way. ed a malicious intent, and may possibly Heb. tiktzar, was shortened or straithave perpetrated some cruelties, it was ened, applied originally to such things proper their assault should be remem- as are shortened by cutting, as wood, bered and punished at another time. corn, grass, or any kind of harvest; This they vowed to do at the present and thence, secondarily, to the mind time, but the execution of the vow was under the influence of such passions delayed till they could take their ene- and emotions as cause a shortness of mies in hand in earnest. In like man- breath, as grief, sorrow, anger, impaner the punishment of Amalek was de- tience, etc.; whereas, on the contrary, layed till the time of Saul and Samuel. one who is cool, calm, dispassionate, The record of the fact, as contained in patient, is longsuffering (Heb. long of the verse before us, was probably added anger). Gr. " The people became small by another hand long after the period (i. e., faint, feeble) of soul, or lost of Moses.-~ He called the name of courage." See for illustration by parthe place Hormah. That is, utter de- allel usage, ch. 11: 23. Is. 37: 27. Judg. struction, the name being designed as 16: 16. Zech. 11: 28. See also Note on a memorial of the doom to which it was Ex. 6: 9, where the phrase is fully exsubjected. Gr. "Anathema." The ex- plained. From the following remarks pression "he called" is virtually im- of Kitto, upon the peculiarities of the personal, equivalent to "one called," region they were now called to traverse, or "it was called." it would appear that there was enough in the hardships of the way to elicit the The Journeying of the People from complaints of the natural man. "In Mount Hor. A fresh burmuring pursuing the course which had been against 1Moses. marked out for them, the Hebrew host V. 4. Journeyed from Mount Hor by traversed southward the arid, hot, and the way of the Red Sea. Their course was sandy Arabah, and passing by the head southwardly to the head of the Red Sea, of the eastern gulf of the Red Sea, B. C. 1452.] CHAPTER XXI. 311 people was much discouraged "against God, and against Mobecause of the way. ses, Wherefore ihave ye brought 5 And the people spake Ps. 78. 19. i Ex. 16.3. 17. 3. gained the equally desolate region con- ulous supplies which, on occasions of stituting the desert east of the mountains emergency, were granted to them."of Edom. " This Wady-el-Araba is un- Pict. Bible. As nothing is more trying doubtedly the' way of the Red Sea' of than to be put back when, after a long'the text; and the discouragement which and toilsome travel, one has almost the Israelites felt'because of the way' reached the point of his destination, so may be accounted for no less by the here we can readily account for, though naturally depressing influence of the we cannot excuse, the murmurings and obligation of going so far about to their complaints to which the people now gave destination, which they had hoped to vent. Still we cannot doubt that their reach by a shorter and more pleasant discouragement arose more from the route, than by the naturally cheerless inward frame of their spirits than from aspect of the country which they were any external cause. But this was not traversing. The Wady-el-Araba, al- the first time they had experienced toilthough a natural road to the countries some marches or the privations of a north and north-west of the Red Sea, wilderness life. They had long known is yet as sterile as the desert, al- fatigue, want, and danger in their jourthough the small bushy tufts, which ney; but had not the Lord continually grow here and there in the sand, re- encircled them with his protection, and tain for some time a little of the ver- supplied them by his providence? Trydure which they receive during the ing as their situation was, their encourrainy season. It is indeed in some re- agements far exceeded their discouragespects worse than the common desert, ments; and so will it ever be found by being, to an extent beyond the latitude the faithful, that in every condition of of Mount Hor, an expanse of shifting Providence they have more cause for sand, of which the surface is broken by thankfulness than for complaint; and innumerable undulations and low hills. that their mercies vastly surpass their This sand appears to have been brought judgments. "He that will pass to the from the shores of the Red Sea by the promised land, must neither stand upon southerly winds. The few travellers length of way, nor difficulty. Every who have visited this region reiterate way hath its inconveniences; the nearthe complaints of the Israelites as to est path hath more danger, the furthest the scarcity of water in this district. In- hath more pain; either or both must deed when we consider the general want be overcome, if ever we will enter the of water in the Arabian deserts, and rest of God." —Bp. Hall. the vast quantity which the Hebrew host V. 5. T/he people spake against God, must have required, there is less cause and against Moses. Chald. " The peoto wonder at their frequent complaints ple murmured before the Lord, and conon the subject than that they were en- tended with Moses." So also v. 7. From abled, for so many years, to subsist in some allusions elsewhere bearing upon a collective body in regions thus con- this part of their history, it would appear sumed with drought. It is our firm that under the title God, our Lord and conviction that they must utterly have Saviour Jesus Christ is to be especially perished long before but for the mirac- recognized. He was the Angel of God's 312 NUMBERS. [B. C. 1452. us up out of Egypt to die in water: and our soul loatheth the wilderness? for there is no this light bread. bread, neither is k there any 6 And I the LORD sent fiery k Ps. 68. 6. c. 11. 6. 1 Deut. 8.15. 1 Cor. 10. 9. face or presence, in whom was all the miscarry, either for hunger or thirst? infallible virtue of the divine name, Ex. But no bread will answer for them, save 23: 20, 21. Is. 63: 5. In accordance that which the earth yields; no water with this the apostle says, 1 Cor. 10: 9, but that from the natural wells or riv"Neither let us tempt Christ, as some ers."-Bp. Hall. ~T Our soul loathof them also tempted, and were de- eth, this light bread. Heb. kelokdl, from stroyed of serpents." Their unbelieving a root signifying primarily to be light, hearts here find murmuring tongues. and thence to account light, vain, vile, They show themselves herein lineal contesmptible. Here, as the radicals are descendants of the generation whose doubled, the meaning is intensified, carcases had fallen in the wilderness. and the idea conveyed is that of bread Nothing could be more heinous in view which is regarded as exceedingly vile of all the circumstances. To speak and despicable. Chald. "This manna against the servant was a great offence; the light food." Gr. "This vain, or but to speak against the Master himself empty bread;" i. e., bread unsubstanwas a still greater. But the mind, once tial, innutritive, and worthless. This thrown off its balance by the power of was not only a wicked disparagement sharp or long continued temptation, is of the natural gift which the Lord beprone to go even the length of " charg- stowed upon them from heaven, but it ing God foolishly " rather than of bow- was a virtual turning away with loathing submissively and saying, "I was ing from that spiritual or heavenly dumb, and opened not my mouth; for manna which we are taught to recogthou didst it."-~ For (there is) no nize in the Lord, the Saviour, whose bread, neither (is there any) water. How own words authenticate this interprestrangely does excited feeling discolor tation. See John 6: 48-51. Comp. Ps. and distort the objects at which it looks! 78: 23, 24. " This manna rained upon The fretful impatience of the people them from heaven was both corporeal renders them incapable of seeing and and spiritual food for them, a figure of acknowledging the truth of their con- the'hidden manna' with which Christ dition. They cannot admit that they feedeth his people unto life eternal. are supplied with either bread or water. Rev. 2: 17. So the contempt thereof The bread which the Lord gave them was the contempt of Christ and his from heaven is not worthy the name. grace; and into this sin do all they fall "As an angry child casts away that that loathe and leave Christ and his which is given him, because he hath gospel for the momentary pleasures of not that he would, so these foolish Is- life." —Ainsworth. raelites; their bread is light, and their water unsatisfying, because their way The Plague of Serpents and the displeased them. Was ever people fed Remedy. with such bread, or such water? Twice V. 6. The Lord sent fiery serpents hath the very rock yielded them water, among the people. Heb. hannehdshim and every day the heaven affords them hasserephim, lit. the serpents the serabread. Did any one soul amongst them phim, i. e. as generally interpreted B. C. 1452.] CHAPTER XXI. 313 serpents among the people, and they bit the people; and much people of Israel died. fiery or burning serpents, from sdraphe, drought, where there was no water." to burn, whether so called from their "This description," says Mr. Kitto, glowing, fiery color, or from the intense " answers, to this day, with remarkable and excruciating heat and thirst pro- precision to these desert regions, and duced by their bite, or finally from the particularly to that part, about the head red and inflamed appearance of the of the gulf of Akaba, where the Israelskin of those who had been bitten. ites now were. Scorpions abound in The original term is a substantive, and all the desert, and are particularly comnot an adjective, as it is rendered in our mon here, and they inflict a wound version. It denotes some class of the scarcely less burning than the serpents serpent tribe which were ordinarily of the same region. As to the serpents, somewhat abundant in that region, both Burckhardt and Laborde bear witalthough now probably miraculously ness to the extraordinary numbers multiplied to answer a special end of which are found about the head of the the divine providence. The popular gulf; but it is to be regretted that neiidea has for some cause invested these ther of these travellers speaks particuserpents with wings; but there is noth- larly of the species. Burckhardt, who ing in the original to warrant it. The at the time of making this observation epithet is simply "fiery," not "fiery did himself not see much of the head of flying" serpents. The prophet Isaiah, the gulf, and was only on the western ch. 14: 29. 30: 6, makes mention of coast, nearly opposite the spot where " fiery flying serpents," but even in this the Israelites appear to have been thus case it is supposed that the epithet visited, says: —' Ayd told me that ser"flying"- was given from their power pents are very common in these parts; of leaping to a considerable distance in that the fishermen were much afraid of passing from tree to tree. Chald. them, and extinguished their fires in "Burning serpents." Gr. "Deadly the evening before they went to sleep, serpents." Syr. " Direful serpents." because the light was known to attract Arab. "Serpents of burning bites." them. As serpents then are so numeBochart, Michaelis, and others have rous on this side, they are probably not undertaken to identify the species, but deficient towards the head of the gulf as all attempts of this kind can lead on its opposite shore, where it appears only to conjectural results, we shall that the Israelites passed when they waive them entirely, confining our re- journeyed from Mount Hor, by the way marks to points capable of being satis- of the Red Sea, to compass the land of factorily illustrated. The most impor- Edom, and when the'Lord sent fiery tant lessons to be derived from the serpents among the people.' (' Tour narrative are of a practical nature, and in the Peninsula of Sinai,' p. 499.).... these do not depend upon the kind of It would thus appear that no creation serpent alluded to. In Deut. 8:15, it of serpents for this occasion was reis said of the region through which the quired, but that they were collected Israelites wandered, probably with a perhaps in extraordinary numbers, and reference to this particular part, "The endued probably with a stronger progreat and terrible wilderness wherein pensity than usual to assault all persons were fiery serpents, and scorpions, and who fell in their way, until it pleased 14 814 NUMBERS. [B. C. 1452. 7 Therefore m the people came the LORD, and against thee; pray to Moses, and said, We have sin- 0 unto the LORD, that he take ned, for we have spoken " against o Ex. 8. 8, 28. Dett. 9. 20, 26. 1 Sam. 12. 19. I K. 13. 6. Job 42. 8, 10. Jer. 15. 1. Acts 8. 4. m Ps. 78. 34. n ver. 5. James 5. 16. God, through an agency which would frame, until the victim sank beneath have been wholly inoperative but his malady; "and much people of Isthrough Him, to heal those who had rael died." In this we behold a most been wounded and were dying of their striking similitude with the deadly wounds."-Pict. Bible. The evidence, agency of that "old serpent" who aimthen, is conclusive, that the route of ed at the life of man from the beginIsrael lay over a region infested by ning, and whose venom has slain so venomous serpents, and it must be many thousands of our race. The fatal ascribed to the protecting care of the fang of these serpents of the desert was divine providence that they had not but an emblem of the far more fearful hitherto received harm from this source. wound inflicted by the serpent of Eden. But the time had now come when they " The sting of death is sin," and this is had justly rendered themselves obnox- a sting which entails perdition to both ious to the plague, and when we may body and soul. And as no unguent conceive the Lord as saying, "I will or medicine, no appliance of human command the serpent, and he shall bite device could heal the bite of the fiery them," Am. 9: 3.-~ And they bit the serpents that now wrought such depeople; and much peole of Israel died. vastation in the camp of Israel, so the The remark of one of the Jewish writers remedy for the moral poison which has in this connection, as to a certain anal- corrupted the life of the soul can be ogy between their sin and their pun- supplied by the Lord alone. His alone ishment is worthy of being repeated. it is to administer the balm of Gilead, This sin, he observes, was a virtual for he alone is the physician there. But calumniation of the divine providence; he will order his interposition in such but calumny is at once suggestive of a manner that it shall be appreciated the bite of a serpent. Ps. 140: 3, " They and sought for before it is enjoyed. have sharpened their tongues like a V. 7. We have sinned, etc. In the exserpent; adders' poison is under their tremity that was now upon them, what lips." Comp. Eccl. 10: 11. Ps. 58: 4. could the people do? It was in vain Jer. 8: 17. The divine protection being that antidotes were sought, and as to now withdrawn, these ministers of the arming themselves against the danger, Lord's displeasure were sent to do their this was impossible, for they were aswork of death amidst the guilty congre- sailed on every side, and the assaults gation. They inflicted upon them their were irresistible. The course pursued terrible bites. Being surcharged with was the only right and reasonable one. poison, the effects produced made the They apply themselves to him, who wretched sufferer feel as though the alone was able to deliver. They humcurrent of his blood was changed into ble themselves before God, and entreat tides of fire in his veins, causing the Moses to intercede for them. If the anguish of intolerable fever and thirst. Lord had not mercy on them, they Life was corrupted at the fountain; the must all perish. The very first step in blood ran polluted from the heart, and conciliating the forfeited favor of heaspread its defilement over the whole ven is the penitent confession of our B. C. 1452.] CHAPTER XXI. 315 away the serpents from us. And 8 And the LORD said unto Moses prayed P for the people. Moses, Make thee a fiery serp Ps. 106. 23. offences, for "he that confesseth and prayers, which at a former period they forsaketh sin shall find mercy." Such had scorned."-Henry. I-~ And Mbohad been the people's course on former ses prayed for the people. Heb. yithoccasions, and always with a happy re- pallEl, in the Hithpael or reflexive form, suit, and to this fact we have allusion implying that he interposed himself and Ps. 78: 34, "When he slew them, then prayed as a mediator. The meekness, they sought him; and they returned patience, and forgiving spirit of Moses and inquired early after God." Past appeared conspicuous on this occasion. experience prompts them to the same Though so often the subject of their recourse now, and with like results; for proaches and provocations, yet upon though the plague was not immediately the slightest evidence of repentance and removed, yet an effectual antidote was amendment, he turns with a parental graciously provided. ~T Pray unto yearning towards them, and virtually the Lord, that he take away the serpents says in the language of Samuel on a from us. Heb. "And let him take like occasion, 1 Sam. 12:19, 23, "As away the serpent from us," col. sing. for me, God forbid that I should sin for plur. as in multitudinous instances against the Lord in ceasing to pray for elsewhere. " They had spoken against you; but I will teach you the good and God and Moses, and now they humbly the right way." speak to Moses, that he would pray to V. 8. Make thee afiery serpent. This God for them. Now the people are is expressed in the Heb. by a single glad to seek to Moses unbidden. Ever word sdrdph, seraph, or burner, renheretofore they have been wont to be dered by the Gr. a serpent. As appears sued to and entreated for without their from the following verse it was a "serown entreaty; now their misery makes pent of brass," i. e., the brazen image them importunate; there needs no soli- of a serpent, which was now to be concitor where there is sense of smart. It structed, and elevated as a signal in were pity men should want affliction, the sight of the congregation. The since it sends them to their prayers and material ordered was no doubt well confessions. All the persuasions of adapted to represent the fiery quality Moses could not do that which the ser- of the serpents, as it is said of the pents have done for him." —p. flall. cherubim seen in Ezekiel's vision, ch. They seem to be conscious of their own 1: 7, that " they sparkled like burning unworthiness, and therefore crave the brass." This will be seen to be still intercession of one who they believed more apropos if we bear in mind, the had more power with God than them- brass of the Scriptures is supposed to selves. " How soon is their tone alter- have been really copper, the livid hue ed! They who had just before quar- of which comes still nearer to that of relled with Moses as their worst enemy, poisonous serpents. Such was the denow make their court to him as their vice of the divine wisdom and goodbest friend, and choose him as their ness. Misery here gives occasion for advocate with God. Afflictions often mercy. A remedy is pointed out equal change men's sentiments concerning and suitable to the disease. Had the God's people, teach them to value those serpents been merely removed, accord 316 NUMBERS. [B. C. 1452. pent, and set it upon a pole: every one that is bitten, when and it shall come to pass, that he looketh upon it, shall live. ing to the prayer of the people, yet that it, shall live. Targ. Jon. " He shall would not have healed the wounded. A look upon it and live, if his heart be inremedy was to be provided that should tent upon the name of the Word of the also recover the dying, and save the Lord." It is evident, to the most superliving. Such a remedy is provided in ficial glance, that the remedy, viewed the brazen serpent now ordered to be in itself, was entirely inadequate to the set up. Its efficacy as a means of heal- effect to be produced. As Bp. Hall ing was not inherent in itself. Obvi- well remarks, "A serpent of brass ously there was nothing in the repre- could no more heal than sting them. sentative semblance that could possibly What could a serpent of cold brass pretend to effect a cure. Its potency in vail against a living and fiery serpent?" this respect was due entirely to the di- Yet although neither Moses nor the vine appointment. This fact is thus wounded Israelites had any suitable wisely recognized and discoursed upon conceptions of the full import of the in the apocryphal book, entitled "The divine ordination here recorded, still Wisdom of Solomon," ch. 16: 5-8, "For with the light afforded to us in regard when the horrible fierceness of beasts to its typical bearings, we can recogcame upon them, they perished with nize a wonderful adaptedness in the the stings of crooked serpents. But measure to the ends to be attained by they were troubled for a small season, it. The healing of the body was dethat they might be admonished, having signed to be an emblem of the healing a sign of salvation, to put them in re- of the soul, and as this moral cure was membrance of the commandment of to be compassed by means such as huthy law. For he that turned himself man reason would never have devised, toward it, was not saved by the thing so it was fitting that the symbolical rethat he saw, but by thee that art the covery should be effected by a process Saviour of all. And in this thou madest equally strange, extraordinary, and inthine enemies confess, that it is thou credible. If a resort had been ordered who deliverest from all evil." ~ Anid to the virtues of herbs or balsams, the set it upon a pole. Heb. = nses, signi- divine power would have been apt to fying properly a banner-staff. It is have been lost sight of in the natural often used in the Prophets and Psalms properties and operations of the remein the sense of an ensign or banner, as a dies. Had the serpents been removed signal for the assembling of the people, at the solicitation of the people, the and which, with a view to its being mercy of heaven would indeed have more conspicuous, was frequently erect- been conspicuous, but no intimation ed on the summit of a hill. So it may would have been given of that hatred be presumed in the present case, that of sin and that delight in holiness which the standard-pole, surmounted by the were figuratively displayed in the susappointed symbol, was elevated in some pension. on the pole, corresponding to position which made it visible to the the Saviour's suspension on the cross. greatest extent throughout the camp. The representation, or typical relation, The object of this appointment is an- between the lifting up of the serpent in nounced in what follows.-~ Every the wilderness and the lifting up of one that is bitten, when he looketh upon Christ upon the cross is expressly af B.C. 1452.] CHAPTER XXI. 317 firmed by our Lord himself, John 3: 14, viz., (4.) That it was solely by a look 15, and it is therefore proper, in order that the effect was produced. There to make the narrative more impressive, was nothing else required of the bitten that we should collect and array be- Israelites. They were not to look at fore our minds all the points of coinci- the aggravations of their wounds, or to dence between the two events. Among attempt partially to heal themselves by these the following are the most strik- the application of some other remedy in ing: (1.) The disease in both cases is conjunction with this. Nor were they similar. Both parties of sufferers are to do any thing either to merit or to inbitten of serpents-the one by natural crease its efficacy. They were simply serpents inhabiting the desert, and to look upon the serpent as God's ordiarmed with poisonous tooth; the other nance for recovery. In like manner, it by that Old Serpent, the Devil, called is by renouncing every other dependalso a Great Red Dragon. Sin is the ence, and simply looking to the Lord biting of this deadly serpent, who may as lifted up for our salvation that we be called "fiery," as his temptations experience the benefits of his saving are termed "fiery darts," whose in- mercy. ",Whosoever believeth in him fluence injlames all the evil passions shall not perish, but shall have everand lusts, and who brings his subjects lasting life." (5.) That which cured at last to a fiery perdition. Through was shaped in the likeness of that his conquest the poison of sin rankles which wounded. So our divine Savin our whole constitution; the body iour, though perfectly free from sin and the soul are affected by it; the himself, yet was he "made in the likebody being the victim of disease, and ness of sinful flesh." (6.) The mercy the soul of depravity. (2.) In both bestowed was in both cases provided cases the remedy was divinely pre- when it was least expected. The Isscribed, and no other could be of any raelites had just been murmuring avail. (3.) The cure prescribed was, against a merciful Providence which in both instances, of a nature very un- had led and supplied them for many likely to be effectual. The sight of a years in their wearisome march through lifeless serpent of metal, working as an the wilderness. They had quarrelled antidote to the mortal poison of one with Moses and with the Lord on the alive, how incredible and absurd would ostensible ground that they were not it appear to human reasonS So our furnished with a due supply of bread salvation by the cross of Christ is "to and water, though one miracle after the Jews a stumbling-block, and to the another had been wrought to satisfy Greeks foolishness." Yet how mighty both their hunger and their thirst. Yet the efficacy of the remedy as flowing on the very heels of these provocations, from the divine appointment! The be- when they had more reason to expect lieving Israelite hears, even in his dy- severer judgments than fresh mercies, ing agonies, the proclamation of deliv- the Most High comes forward with this erance, lifts up his drooping head, looks, amazing device for their deliverance and is healed. The perishing sinner from the miseries which they had hears the voice of the Son of God, say- brought upon themselves. So when ing, "Look unto me, and be ye saved, we, by our iniquities, had utterly forall the ends of the earth," and turns feited every favor at the Lord's hands, towards him an eye of faith. This and condign punishment was all we suggests another point of resemblance, could reasonably anticipate, the cloud, 318 NUMBERS. [B. C. 1452. 9 And Moses made a serpent I of brass, and put it upon a pole: q 2 K. 18. 4. John 3. 14, 15. and it came to pass, that if a apparently surcharged with wrath, dwell somewhat more at length upon broke in mercy over our heads, and the various particulars that challenge the divine Saviour was lifted up " that our attention. It is clear that the serhe might draw all men unto him." pents were not removed according to These points of similitude might be the prayer recorded v. 7, for they still still further multiplied, but those al- continued to bite the people; but the ready cited will be sufficient for our divine mercy provided an antidote purpose, the scope of which may be which should be efficacious in the summed up in the words of Henry: midst of the bites, and thus evince how " The brazen serpent's being lifted up far superior was the divine power to would not cure, if it was not looked save to the power of the enemy to deupon. If any pored on their wound, stroy. So when Paul besought the and would not look up to the brazen Lord thrice to remove from him the serpent, they inevitably died. If they thorn in the flesh, he did not obtain slighted this method of cure, and had the precise favor sought, but he rerecourse to natural medicines, and ceived an assurance which was abuntrusted to them, they justly perished. dantly equivalent, "My grace shall be So, if sinners either despise Christ's sufficient for thee." So in the present righteousness, or despair of benefit by case death was arrested, and life and it, their wound will, without doubt, be health restored, notwithstanding the fatal. Whoever looked up to this healing plague continued. Let us pause for a sign, though from the outermost part moment on the scene that the pencil of the camp, though with a weak and of inspiration depicts before us. An weeping eye, was certainly healed. So, Israelite has been bitten. A darting whosoever believes in Christ, though as pain shoots through his system, and a yet but weak in faith, shall not perish." deadly sickness and faintness comes V. 9. Moses made a serpent of brass, upon him, soon to be succeeded by a and put it ~pon apole, etc. The leader burning heat which seems to consume of Israel here shows himself, as usual, his very vitals. His whirling brain is the obedient servant of God. He con- racked with ineffable torture, and as suits not with flesh and blood, nor the poison approaches nearer and yet yields to the suggestions of carnal wis- nearer to the fountain of life, he looks dom. He is not staggered by the wildly around for aid that none can strangeness of the command. He stays render. He is just ready to yield to not to reason whether it were likely hopeless despair, when the voice of that a piece of brass should remedy a mercy is heard, "LOOK AND LIVE." deadly bite, or whether a dead thing The eye of the poor sufferer, already should be made a medium of life. Hav- glazed in death, is feebly turned to the ing received the command, he knows blessed object, and how rich is the rethat nothing remains for him but to ward! One glimpse is LIFE. The feobey; and this he does with promptitude ver subsides, the inflammation leaves and fidelity. — If a serpent had bit- the blood, the convulsions cease, the ten any man, etc. So richly laden is action of the pulse returns, the pain this portion of the sacred story with dies away, the whole frame is conscious instruction, that we are prompted to of renovation. It is the work of a few B. C. 1452.] CHAPTER XXI. 819 serpent had bitten any man, 10 And the children of Iswhen he beheld the serpent of rael set forward, and pitched in brass, he lived. Obothl. r c. 33. 43, 44. moments only; the cure is perfected; laid up at Jerusalem or some other part the sutferer is well. Those lately mark- of the land of Canaan, for we cannot ed for death, and almost numbered with suppose that the people of Israel went the deal, take their places again among so far off as this station into the wilderthe living. The man resumes his out- ness, to burn incense to it, as we find door occupations, and the woman her they did in the passage referred to. domestic employments, whilst the child "He removed the high places, and returns to its play. Many who were brake the images, and cut down the given up as lost are now found again; groves, and brake in pieces the serpent they come flocking by hundreds and that Moses had made; for unto those thousands to their tents, and as fathers, days the children of Israel did burn inmothers, brothers, sisters, and children cense to it: and he called it Nehushtan." rush into each other's arms, the gene- The term " Nehushtan " is a diminutive ral mourning is turned to dancing, and from Heb. nehosheth, brass, and implies the camp becomes one scene of tumult- a certain degree of contempt; as if he uous and grateful joy. How all this had said, "Whatever of honor or revfinds its counterpart in the case of the erence may have pertained to this symsin-slain soul looking up to him who bol in ancient times, it is intrinsically was elevated upon the cross for our sal- but a merepiece of brass, a brazen baunvation, will be easily perceived from ble, and so long as you are disposed to what we have already said upon the idolize it, it is proper it should be called typical scope of the transaction. by a name that suitably expresses its We remark in addition, as to the final quality." Types are no farther valuadisposal of the brazen serpent, that it ble than as they lead to the spiritual seems not improbable that whether the mysteries of Christ. They are pervertcamp was subsequently molested in the ed from their end when viewed as same manner or not, still the sacred clothed with peculiar sanctity apart symbol was carried with them in their from the substance which they repreafter journeyings, and set up whenever sented. The propensity to a superstithey encamped as a preservative against tious veneration of the relics of antia recurrence of the danger; and that quity has been apparent in all ages, and when they settled in Canaan, they fixed in the idolatrous regard that finally it somewhere within the borders of the sprung up for this significant emblem land. This is fairly to be inferred from we may recognize perhaps a foreshadthe fact, that in the history of Hezekiah, owing of that excessive reverence for 2 Kings 18: 4, we read that the brazen the bare cross which has for ages disserpent was preserved, doubtless as a tinguished the Roman Catholic church. memorial of the miracle here recorded, till his time, when, in consequence of The Route of the Chidren of Israel along its having become an object of idolatry, the Borders of Afoab, it their farther he caused it to be destroyed. It is to progress towards the land of Canaan. be presumed, therefore, that if it had V. 10. The children of Israel set forbeen kept for so long a period, it was oward. Heb. " Broke up," as explained 320 NUMBERS. [B. C. 1452. 11 And they journeyed from rim, in the wilderness which is btOboth, and pitched at Ije-aba- fore Moab, toward the sun-rising. in the Note on ch. 2: 9.- I And posed that it was at that station that pitched in Oboth. The meaning of the the plague of the serpents occurred, original is bottles, i. e., sacks or vessels and that the erection of the image of a made of skins for holding water. As it serpent was designed to be commemois evident, from v. 16, that names were rated in the name given to the place. sometimes given to stations founded As to their route henceforward, it is upon some features of the place, or difficult to trace it in detail, but we upon some incident there occurring, we know in general that from a point near deem it altogether probable that this the head of the Gulf of Akabah, they was the case in the present instance; proceeded through some mountain pass, that the station was named from the to the east, probably the Wady Ithm, supply of water with which they were and, rounding the south-eastern borders now enabled to provide themselves. of Edom, emerged on to the great plains As all these wanderings of Israel in the which are traversed by the Syrian pildesert represent the diversified states grims going south to Mecca, and others of Christians in the progress of their going north to Damascus. The course regeneration, a pious reflection is here of the Israelites would have been mainnaturally suggested, viz., that as they ly to the north, along the eastern fronwho had so often experienced thirst in tiers of Moab, whose territory lay bethe desert, and had thus known the tween their route and the eastern shore preciousness of water, would, upon of the Dead Sea. This route they would leaving a place, be careful to carry naturally follow till they reached the away with them their vessels full; so point a little beyond the northern exbelievers should endeavor to keep their tremity of that Sea, whence they were to vessels full to serve them for those sea- turn westward to cross the Jordan. Refsons when the springs should become erence to the best modern maps of this comparatively dry. They will be of region, as, for instance, those of Robinuse as long as they sojourn in the wil- son, Stanley, or Kiepert, will supply all derness. Ere long their journey will that is wanting in our verbal descripbe ended, when the weary pilgrims will tion. Of the several stations mentioned come to the rest and be led to the liv- in this connection, the precise locality ing fountains of waters. Meantime let is matter of conjecture; and therefore them not throw away their vessels or the older maps conveniently place them neglect the means of spiritual reviving. at about equal distances from each Happy they who carry with them water other, which may be correct, or may for the way; whose memory, under- not. Happily nothing of moment destanding, and heart, filled with the pends upon the ascertainment of their Lord's heavenly treasure, become like exact position. a well of water springing up to ever- V. 11. Pitched at Ije-Abarim. That lasting life. It appears, from ch. 33: is, at the heaps of the fords, as the 41, 42, that after leaving Mount Hor original implies; referring, perhaps, to their first encampment was at Zalmo- some heaps of stones that had for some nah, and the second at Punon, both reason been piled up at certain fordwhich are here omitted. As Zalmonah ing-places across which lay their route. is derived from tzelem, image, it is sup- Chald. "Close by the ford of the pas B. a. 1452.] CHAPTER XXI. 321 12 From thence they re- coasts of theAmorites: for Armoved, and pitched in the val- non is the border of Moab, beley of Zared'. tween Moab and the Amor13 From thence they removed, ites. and pitched on the other side 14 Wherefore it is said in the of'Arnon, which is in the wil- book of the wars of the LORD, derness that cometh out of the What he did in the Red Sea, s Deut. 2. 13. t c. 22.. Judg. 11. 18. and in the brooks of Arnon, sengers:" —' In the wilderness before in a rocky bed, and in several places in Moab, toward the sun-rising. That is, a channel so deep and precipitous as to the east of the country of Moab, to appear inaccessible; yet along this which lay between the small rivers channel, winding among huge fragArnon and Jabbok, as its northern and ments of rock, lies the most frequented southern boundaries. road, and, not being far from Dibon, V. 12. Pitched in the valley of Zared. probably that taken by the Israelites. Heb. bend'hal, in the valley, elsewhere The stream is almost dried up in sumrendered river, and implying a valley mer; but large masses of rock, torn which, in a rainy season, was liable to from the banks, and deposited high become the bed of a stream. The same above the usual channel, evince its fulword occurs, Deut. 2:13, where Moses ness and impetuosity in the rainy seais recounting the events of this part of son. Burckhardt, and Irby and Mantheir journey, "Now rise up, said I, gles have given the fullest account of and get you over the brook (na'hal) this river. Zared; and we went over the brook V. 14. Wherefore it is said in the (na'hal) Zared." It is hardly practica- book of the wars of the Lord, etc. We ble at present to identify this locality, here encounter one of the most impenethough both Kitto and Robinson in- trably obscure passages in the whole dine to regard it as the same with a compass of Holy Writ. The volumiconsiderable stream now called Ahsa, nous labors of commentators of all peor Ahsy, which empties into the south- riods still leave the meaning of the saeastern corner ofthe Dead Sea. It favors cred writer enveloped in doubt. We this supposition, that the Ahsy is not shall not enter into a discussion of the only the largest river south of the Ar- various senses that have been put upon non, but is the first the Israelites would the words, but simply state what apmeet with in coming from the direction pears to us, on the whole, most probaof the Elanitic Gulf, as they did. ble. The passage is evidently a quoV. 13. Pitched on the other side of tation, but the source from which it is Arnon. This river formed the south- derived it is impossible clearly to deern boundary of the Israelitish tribes termine. The term rendered "book" dwelling on the eastern side of the Jor- may signify narrative or rehearsal, and dan, and separating their territory from refer either to some writing of the the land of Moab. It is now known Amorites recounting in poetical style under the name of Wady Modjeb. It the victories of Sihon their king, or rises in the mountains of Gilead, whence some document originating with the Isit pursues a circuitous course of about raelites, but long since lost, like other eighty miles to the Dead Sea. It flows works to which we find occasional allu 322 NUMBERS. [B. (. 1452. 15 And at the stream of the dwelling of Ar ", and lieth upon brooks that goeth down to the the border of Moab. u Deut. 2. 18, 29. sion in the canonical Scriptures. The a fire in the wall of Rabbah, and it shall passage may thus be presented in its devour the palaces thereof, with shoutmost literal form: ing in the day of battle, with a tempest in the day of the whirlwind." Is. 29: " Wherefore it is said in the book (or 6, "Thou shalt be visited of the Lord narrative) of the wars of the Lord: of hosts with thunder, and with eartbh' Vaheb in a whirlwind, quake, and great noise, with storm and And the brooks of Arnon; tempest, and the flame of devouring And the lowlands of the streams fire." Is. 66: 15, " The Lord will come Which turn to the dwelling of Ar, And incline to the border of Moab.' " whirlwind." Comp. Neh. 1: 3. Is. 5: From the impossibility of eliciting a co- 28. Jer. 4:13. Thus, too, the Gr. "The herent sense from these words, we in- war of the Lord hath set Zoob on fire," fer that it is a fragmentary extract from where " Zoob" is intended to answer some pre-existing work which is here to "Vaheb," but corrupted by the introduced apart from its connections translators mistaking V (l) for Z (T). both preceding and succeeding, and From vs. 28, 29, of this chapter, it aptherefore leaving us without an ade- pears that Arnon as well as Heshbon, quate clue to its meaning. "What he formerly the possession of Moab, had did in the Red Sea" is given in our some time previous been wrested from English version as a translation of the that people by Sihon, king of the Amororiginal eth vaheb besuephah, for which ites, and, being now in their hands, it the marginal reading exhibits "Vaheb was lawful for the Israelites to capture in Supha," as if both were proper it, as it was said to them, Deut. 2: 24, names, but about which nothing defi- " Rise up and take your journey, and nite was known. By some violence va- pass over the river Arnon: behold, I heb may be converted into a verb with have given into thine hand Sihon the the import of doing or acting, and as Amorite, king of Heshbon, and his the common Heb. term for Red Sea is land: begin to possess it, and contend suph, or rather yam suph, our trans- with him in battle." Towards the lators have rendered it " What he did Moabites, on the other hand, they were in the Red Sea," wherein they follow to engage in no acts of hostility, Deut. the Chaldee, which renders it in the 2: 9. On the whole, therefore, we deem same manner. But the original is not it most probable, that Moses is here suph, but ssuphah, a violent storm or quoting some history or poem of the whirlwind, and may here imply the Amorites, with a view to determine the desolating character of the divine judg- extent of the country of which, by his ments, as recorded in the ancient docu- victory over them, he had become masments referred to-judgments, perhaps, ter. He adduces the lines to show, that inflicted upon the Moabites by Sihon, this people had, in their wars with the king of the Amorites, vs. 28, 29. Wars, Moabites, pushed their southern bounwe know, are often represented under dary as far as the river Arnon; and acthe figure of fire, tempest, whirlwind, cordingly, as far as this, the Israelites etc. Thus, Am. 1: 14, "I will kindle might now maintain a claim against B. C. 1452.] CHAPTER XXI. 323 16 And from thence they I gether, and I will give them went to Beer: that is the well water. whereof the LORD W spake unto 17 Then Israel sang; this Moses, Gather the people toV Judg. 9. 21. w c. 20. 8. x Ex. 15. 1. Judg. 5. 1. Ps. 106. 12. the people of Moab, whom they did not ~ Gather the people together, and I will propose to disturb in their own posses- give them water. In obedience to the sions. Ar was a city of Moab, v. 28. By divine direction, they are convened on "lying (Heb. leaning) upon the border the very spot where the water is to of Moab," is meant being conterminous burst forth, and yet know it not till with it. Moses points it out to them. They V. 16. From thence (they went) to are gathered in expectation and desire, Beer. Heb. "To the well," that is, to looking for the fulfilment of the promthe place distinguished by the digging ise. The princes surround it with their of a well, and the obtaining thence a staves, but as yet no well is seen, no fresh supply of water. The name water appears; the dry and sandy sur"Beer" does not occur among the face indicates no treasure beneath. But names of the stations mentioned, ch. throughout the whole of their journey, 33.- Whereof the Lord spalce unto their supplies had been furnished them Moses. The want of water had no contrary to all appearances. As from doubt begun to be experienced by the the smitten flinty rock a flowing stream host; but, unlike their deportment in broke forth, so from the parched soil, former instances, we now read of no when pierced, a fountain, not before exmurmurings or complaints. The Lord, pected, arose. So in the spiritual extherefore, had compassion upon them, perience of the church, while passing and brought them to a well of water to on to its Canaan in heaven, is the proencourage them to wait upon him in the phetic declaration verified, " in the wilpatience of hope, assured that he would derness shall waters break forth, and ever care for them so long as they calm- springs in the desert." The cheering ly put their trust in him. " They that truths of the Word are suddenly opened seek the Lord shall not want any good to them in the midst of spiritual death thing." It is implied that a promise was and desolation, and they are enabled given, at least to Moses, that their wants to sing of the Lord's mercies as did Isin this respect should be supplied; but rael on this occasion. when this promise was given, whether V. 17. Then Israel sang this song. before they came to the place, or at the Being wrought up to a kind of transtime, does not appear from the narra- port of grateful joy on account of the tive. But we may with confidence say, unexpected kindness of the Lord in that the well of Beer was a spring pre- supplying their wants, they burst forth viously ordained to afford refreshment into a song of celebration, a poetical to the "church in the wilderness." apostrophe, making memorable ever The Lord knew the spot, though they after this oasis in the desert. Analothemselves were ignorant of it; and so gous is the language of the prophet, Is. in the matter of our salvation, the di- 12: 3, 4, " Therefore with joy shall ye vine beneficence anticipates our own draw water out of the wells of salvaconscious wants. He "prevents us tion. And in that day shall ye say, with the blessings of goodness."- Praise the Lord, call upon his name, 824 NUMBERS. [B.C. 1452. song, Spring up, 0 well; sing the lawgiver i, with their staves. ye unto it: And from the wilderness they 18 The princes digged the went to Mattanah: well, the nobles of the people 19 And from Mattanah to digged it, by the direction of De,,t. 33. 4. Is. 33. 2. declare his doings among the people, women came out of all the cities of Ismake mention that his name is exalted." rael, singing and dancing, to meet king -~ Spring vup, 0 well; sing ye unto Saul, with tabrets, with joy, and with it. Or, Heb. "Ascend, 0 well." It instruments of music. And the women would appear, from the ensuing verse, answered one another as they played, that the people were gathered to a cer- and said, Saul hath slain his thousands, tain appointed spot, around which stood and David his ten thousands." Again, the princes or heads of the tribes, to- Ps. 147: 7, "Sing (Heb. answer) unto gether with Moses, their " law-giver," the Lord with thanksgiving." The sugwith their staves in their hands, and gestion of Ainsworth strikes us as probthat, at a given signal, they struck able, viz., that the order of the words them into the earth, when the hidden may be properly transposed, so as to waters forthwith gushed forth as they read, "Answer (or sing) ye unto it, did from the rock when smitten by the Spring up, O well." A transposition rod of Moses. As they had now de- very similar occurs, Is. 27: 2, "In that meaned themselves properly, abstain- day sing ye (Heb. answer ye) unto her, ing from all murmuring and complaint, A vineyard of red wine." These two the whole people are, through their clauses change places in the original. princes, admitted to share in the honor V. 18. Tihe princes digged the well, of working the miracle; whereas, for- etc. Heb. "The well, the princes digged merly, their rebellious conduct ren- it:" or, "0O well, which the princes dered them unworthy, and therefore digged, which the nobles delved." The the honor was restricted to Moses. import of the two original words is very T Sing ye unto it. Heb. "Answer ye nearly the same. The act of digging is unto it." The original term "answer" no doubt literally implied by them, but is employed to denote that kind of al- it is palpable that staves are not the ternative or responsive singing, of proper implements for digging, and which a specimen occurred in the case therefore we take the expression to be of Miriam and the children of Israel at poetical or hyperbolical, the effect of the Red Sea, Ex. 15: 20, 21, "And striking their staves into the sandy soil Miriam the prophetess, the sister of having been the same as if they had Aaron, took a timbrel in her hand: actually dug a well with spades and and all the women went out after her, pickaxes. - ~ From the wilderness with timbrels, and with dances. And (they went) to eattanah. The verb inMiriam answered them, Sing ye to the dicating their journeying is omitted, Lord, for he hath triumphed glorious- both here and in other places in the ly: the horse and his rider hath he connection, and the general style is thrown into the sea." So also, 1 Sam. somewhat peculiar, as if the poetical 18: 6, 7, "And it came to pass as they cast of the preceding verses was still came, when David was returned from continued.- Neither this nor the other the slaughter of the Philistine, that the names occurring in this context are B. C. 1452.] CHAPTER XXI. 325 Nahaliel: and from Nahaliel to which looketh Z toward JeshiBamoth: mon. 20 And from Bamoth in the 21 And a Israel sent messenvalley, that is in the country of Moab, to the top of Pisgah, z c. 23. 28. a Deut. 2. 26, 27. Judg. 11. 19, 20. found in the catalogue of stations given which, on one side, an extensive view in ch. 33. The reasons of this, togeth- of the wilderness they had passed was er with a great many minor points of afforded, while on another, the eye criticism growing out of the text, we could reach along the valley of the forbear to enlarge upon, as we despair Jordan, and to the promised region beof attaining to certainty respecting yond. Jeshimon is rendered " wilderthem. ness" in repeated instances. See Deut. V. 20. From Bamoth (in) the valley. 32: 10. Ps. 68: 7. 78: 40. The Chald. Rather, to the valley, as the construc- understands this entire context of the tion seems to require, which is the same flowing of the water of the well, v. 16, with that in the preceding verse, where along the route of the Israelites. " And there is nothing in the original to an- from (the place) where it was given swer to the word " to." As to the pre- unto them, it descended with them to cise locality it is in vain to think at the valleys; and from the valleys it asthis day of identifying it. Chazkuni, a cended with them to the high places; Jewish writer, says it is the same with and from the high places to the valley what is called, ch. 33: 49, " Abel- that is in the field of Moab, etc." shittim in the plains of Moab."~ To the top of Pisgah. Heb. "The lessengers sent to Sihon, King of the head of Pisgah." The preposition "to" Amorites. is wanting in the Hebrew, and some V. 21. Israelsent messengers. This is would render it literally, "And from attributed to Moses, Deut. 2: 26, but the Bamoth (to) the valley which is the same act is often ascribed interchahgefield of Moab, the head of Pisgah." ably to an individual, or to a multitude But, as Rosenmuller remarks, a strange in whose name he acts. The place from sense is made by " a valley which is in which these messengers were dispatchthe field (or country) of Moab, the head ed was Kedemoth, from Jedem, east, of Pisgah." His suggestion is, that it the eastern territory. It seems to have denotes a general acclivity commencing had its name given to it by a city which in the low grounds of Moab, and termi- subsequently fell to the tribe of Reuben, nating in the mountain summit known Josh. 13: 18, situated near the river as Pisgah, which is apparently the same Arnon, which constituted the boundary with Mount Nebo, both mountains being between the kingdom of the Ammonites assigned as the place where Moses died. and the Moabites. In thus dispatching But we shall hereafter have occasion to messengers to the Amoritish king, he consider the topography of these moun- pursued the same friendly policy as he tains more fully. —- Which looketh had before towards the king of Edom, toward Jeshimon. Or, Heb. "And it of whom he civilly requested a free standeth out, or projecteth, before the passage through his dominions, at the face (or in front of) the wilderness;" same time offering every reasonable implying a kind of promontory, from pledge to abstain from all molestation 326 NUMBERS. [B. C. 1452. gers unto Sihon king of the 22 Let bme pass through thy Amorites, saying, b c. 0. 17. of himself or his subjects. The occa- strance or complaint, importing that he sion which suggested this measure we had not been honorably or fairly dealt recognize in the Lord's words, Deut. 2: with. It is to be remarked, moreover, 24, "Rise ye up, take your journey, and that Sihon did not stand on the same pass over the river Arnon: behold, I footing with the rest of the Canaanites. have given into thy hand Sihon the His territory was originally a possesAmorite, king of Heshbon, and his sion of the Moabites. Otherwise this land: begin to possess it, and contend embassy of peace would not have been with him in battle." The result we sent to him. A similar mission to the read in what follows. Canaanites on the west side of the JorV. 22. Let me pass through, etc. Gr. dan, would have been a practical denial "Let us pass through." The singular of the divine promises. There such is often used for the plural, where a language as, " If thou wilt let me pass, special unity is implied in the collective then I will do thee no harm," would body. It has occurred to some as a have been totally out of place, because difficulty, that Moses should have sent the relation of that people to the pursuch an embassy and offered terms of poses of heaven was altogether ditierpeace, when at the same time the Israel- ent. In the present case, all excuse ites had been commanded to destroy was to be taken away from one who them and take possession of their coun- could voluntarily provoke to war a try; as it seems altogether inconsistent people that declared themselves willing to offer conditions of peace when war to be at peace with him. We therefore has been actually determined upon. But rest in the language of holy writ rethe supposed inconsistency is founded specting this event, Deut. 2: 30, "But on the presumption that the sole design Sihon, king of Heshbon, would not let of sending the messengers was to in- us pass by him, for the Lord thy God duce Sihon to grant the favor desired. hardened his spirit, and he made his This presumption, however, is not well heart obstinate, that he might deliver sustained, as the Most High may have him into thy hand." The way is openhad other ends to answer in directing ed for him by which, if so disposed, he or secretly prompting the message to can escape his fate. His deliverance is be sent. On parallel grounds it might placed in his own hands, and if he will be objected, that the message to Pha- fling it away and blindly rush upon deraoh to let Israel go was inconsistent struction, the consequences are his own. with the previous declaration that he The Lord hardens only by his permiswould not let him go. In either case sive providence, never by any positive the event was of course fully known to act. In the allusion to this incident, Omniscience, but it was entirely proper Judg. 11: 19, we read that "Israel said for Him to adopt a course which would unto him, Let us pass, we pray thee, more fully disclose the latent iniquity through thy land unto my place." We and obstinacy of the rebellious king, know too little of the geography of the and thus make the justice of his pun- region to judge of what they would ishment more obvious. The divine have gained by passing through the wisdom would so order things that all territory of the Amorites, or what occasion should be cut off of remon- would have been their precise route in B.C. 1452.] CHAPTER XXI. 327 land: we will not turn into the border; but " Sihon gathered fields, or into the vineyards; we all his people together, and will not drink of the waters of went out against Israel into the well: but we will go along the wilderness: and he came by the king's high-way, until to Jahaz, and fought against we be past thy borders. Israel.'23 And Sihon would not suf- 24 And d Israel smote him fer Israel to pass through his c Deut. 29.7. d Josh. 12.1, 2. 24. 8. so doing, but it would seem that their to impute to others the motives by which aim was to avoid the necessity of con- he was conscious he would himself be tinuing so far to the east and the north governed in the same circumstances. before turning westward to the'fords Men that know themselves to be unof the Jordan.-~ We will not drink worthy of confidence are usually the (of) the waters of the well. Gr. "Of first to withhold it from others.thy well;" that is, of any of thy wells; ~ Gathered all his peo2ple together, and collective singular for plural, as in mul- went out against Israel. This haughty titudes of other instances. Of course prince contented not himself with a bare no particular well is intended.-~ By denial of the request of Israel. Worse the king's (high) way. See Note on ch. than the Edomites on a former occasion, 20: 17. It is literally "the king's way," he not only refused them passage, but there being nothing in the original to mustered his forces and, passing out of answer to the epithet "high." It un- his own border, he went forth into the doubtedly denotes the most open and wilderness to attack the advancing host. public thoroughfare. The parallel pas- As this was done without the least prosage, Deut. 2: 27, is worded somewhat vocation on the part of Israel, he could differently; "I will go along by the not but encounter his own ruin in thus way, by the way," i. e. I will keep con- assaulting them. He little thought of stantly in the way without turning aside the power he was contending with in from it. this rash onset. "The enemies of V. 23. And Sihon would not suffer God's church are often infatuated in Israel to ass through his border. Heb. those very counsels which they think "Sihon gave not (granted not) Israel most wisely taken." —Henry. to pass through," etc. The reason of V. 24. Israel smote him with the edge this refusal is more explicitly stated of the sword. The most important in the recital of the circumstances by practical inference to be drawn from Jephthah, Judg. 11: 19, 20, "And Israel this is suggested by the parallel passent messengers unto Sihon king of the sage in Judg. 11: 21, "And the Lord Amorites, the king of Heshbon; and God of Israel delivered Sihon and all Israel said unto him, Let us pass, we his people into the hand of Israel, and pray thee, through thy land unto my they smote them: so Israel possessed place. But Sihon trusted not Israel to all the land of the Amorites, the inhabpass through his coast: but Sihon gath- itants of that country." So also Deut. ered all his people together, and pitched 2: 32, 33, " Then Sihon came out against in Jahaz, and fought against Israel." us, he and all his people, to fight at From this it appears that he was actu- Jahaz. And the Lord our God deliverated by distrust, being ready, no doubt, ed him before us; and we smote him, 828 NUMBERS. [B. C. 1452. with the edge of the sword, and children of Ammon: for the possessed his land from Arnon border of the children of Amunto Jabbok, even unto the mon was strong. and his sons, and all his people." This sessed his landfrom Arnon unto Jabbok. ascribes the glory of the victory to the The Amorites formed one of the deproper source. As it was the Most voted nations whose land God had High who, to punish these guilty na- promised to Abraham and his seed, tions, ordered Israel to destroy them, which promise was to be fulfilled when so it was his power, and not their own, "the iniquity of the Amorites should that obtained for them the victory. And come to the full," Gen. 15:16. This in like manner, both in the Psalms and time had now arrived, and the victory the Prophets, all occasion for Israel's which the Israelites were enabled to glorying in his own prowess, is cut off. achieve over them put them in possesPs. 135: 10, 11, "Who smote great na- sion of their lands, while the virtue of tions and slew mighty kings; Sihon the divine promise, made ages before, king of the Amorites, and Og king of enabled them to keep possession. This Bashan, and all the kingdoms of Ca- conquest is therefore justified against naan." Comp. 136:17-21. So also the Amorites, who had also been the Amos 2: 9, " Yet destroyed I the Amor- aggressors and provoked the war, so ite before them, whose height was like that by the laws of nations they were the height of the cedars, and he was justly deprived of their territory. The strong as the oaks; yet I destroyed his Jabbok is one of the streams which fruit from above, and his roots from be- traverse the country east of the Jorneath." It was now that those judicial dan, and which, after a nearly westerly exterminating wars commenced which course, falls into that river about thirty were undertaken by the Israelites at the miles below the Lake of Tiberias. It express command of God, and which is mentioned in Scripture as the boundthey were to continue to wage, until ary between the kingdom of Sihon and all the guilty nations of Canaan were that of Og king of Bashan; and it apcut off. As they approached the Jor- pears subsequently to have formed the dan, their conflicts with their enemies boundary between the tribe of Reuben became more severe and their victo- and the half tribe of Manasseh. ries more signal. So the Christian, as ~ For the border of the children of Armhe nears the Jordan of death, is often mon was strong. It is not clear whether called to record a similar experience. this is stated as a reason of the IsraelAs his spiritual enemies then redouble ites' not pushing on their conquests fartheir assaults upon him, greater con- ther into the country of the Ammonites, quests are vouchsafed him. That he or as a reason why Sihon had not gainmay be the better prepared for heaven, ed upon the country of the Ammonites faith grows stronger, hope becomes as he had upon that of the Moabites. brighter, love increases in ardor, and Owing to the defences furnished by the therefore Satan is more effectually trod- river, or by the strongholds and fastden under foot. Thus the Christian nesses of the mountains, the borders of goes on conquering and to conquer, till the Ammonitish territory were practiat length his last enemy, death, is van- cally inaccessible. This seems on the quished, and he stands on Zion waving whole the most probable construction, the palm-branch of victory.. —~ Pos- as the Israelites were expressly forbid B. C. 1452.] CHAPTER XXI. 329 25 And Israel took all these 26 For Heshbone was the city cities: and Israel dwelt in all of Sihon the king of the Amorthe cities of the Amorites, in ites, who had fought against the Heshbon, and in all the villages former king of Moab, and taken thereof. e Cnnt. 7. 4. Is. 15. 4. den, Deut. 3: 8, to meddle with the Am- dwelling in these cities and towns showmonites. In respect to this latter peo- ed that they had not devoted them to ple we may remark, that the boundaries destruction by anathema, as in that between them and the Moabites appear case they would not have been at libnever to have been well defined or dis- erty to occupy them. tinctly preserved. Moab was east of V. 26. -For Heshbon (was) the city of the Dead Sea; and Ammon north of Sihon, etc. Sihon, after wresting this Moab and east of the lower part of Jor- part of their country from the hands of dan. But cities about Heshbon and the Moabites, had made Heshbon the eastward from the mouth of the Jordan seat of his kingdom. This place was are sometimes enumerated among the situated in the southern district of the cities of Moab; at others as belonging Israelitish territory beyond the Jordan, to Ammon. parallel with, and twenty-one miles east V. 25. And Israel took all these cities. of, the point where the Jordan enters How complete was the conquest on this the Dead Sea, and nearly midway beoccasion we learn from the parallel re- tween the rivers Jabbok and Arnon. cital, Deut. 2: 32-35, " Then Sihon came It originally belonged to the Moabites; out against us, he and all his people, to but when the Israelites searched this fight at Jahaz. And the Lord our God region, it was found to be in the possesdelivered him before us; and we smote sion of the Amorites, from whom it was him, and his sons, and all his people. taken by Moses, and became eventually And we took all his cities at that time, a Levitical city in the tribe of Reuben; and utterly destroyed the men, and the but being on the confines of Gad, is women, and the little ones, of every sometimes assigned to the latter tribe. city; we left none to remain: only the At the present day it is known by its cattle we took for a prey unto ourselves, ancient name of Heshbon, in the slightand the spoil of the cities which we ly modified form of Hesbun. The ruins took." ~ And in all the villages of a considerable town still exist, covthereof. Heb. "In all the daughters ering the sides of an insulated hill, but thereof." This is in accordance with not a single edifice is left entire. It the usage which terms chief cities moth- was formerly noted for its pools of ers; the adjacent towns and villages water, Cant. 7:4, but no remains of would then naturally receive the de- these of any consequence are now to be nomination of daughters. 2 Sam. 20: seen.-~ Who hadfought against tha 19, " Thou seekest to destroy a city and former king of Afoab, and taken all hi a mother in Israel," where the Gr. ren- Zand out of his hand, even usnto Arnold. ders, "Thou seekest to destroy a city It is not to be inferred with any cerand a mother-city (metropolis) in Is- tainty that the Sihon whom the Israelrael." Comp. Ezek. 16: 44-53. The ites now vanquished was the same with villages (daughters) here spoken of are him who had dispossessed the Moaballuded to Deut. 3: 5, under the appel- ites. It was probably some one of his lation of "unwalled towns." Israel's ancestors called by the same name. 830 NUMBERS. [B. C. 1452. all his land out of his hand, even bon, let the city of Sihon be built unto Arnon. and prepared: 27 Wherefore they that speak 28 For s there is a fire gone inproverbsfsay,Come into Hesh- out of Heshbon, a flame from f Hab. 2. 6. g Jer. 4S. 45, 46. This is confirmed by the Gr., which ren- the probability is, that the present is ders, " that heretofore, or formerly, was a quotation from some Amorite warking of Moab." It was usual in the poem, originally written to celebrate East for royal titles to be perpetuated, their victory over the Moabites. These as Abimelech in Palestine, Pharaoh in poems, becoming familiar in the lips of Egypt, etc. The design of alluding in the people, would in process of time be this connection to the incidents men- quoted like proverbs or common saytioned is to vindicate the seizure re- ings, for which the appropriate Heb. corded against any claims that might term is meshallim, from mdshal, to setter be urged on the part of the Moabites, a comparison or proverb, to speak in who had formerly been the proprietors parables. ~ Come into Heshbon. This of the country. Moses here furnishes is doubtless to be regarded as a kind of the ground of the plea which was made summons or appeal by which the victoby Jephthah 260 years afterwards, when rious Amorites would encourage one Israel's title was questioned, Judg. 11: another to flock to and repair the cap23, 24. The position assumed is, that tive and ruined city of Heshbon, and Israel did not take it out of the hands make it the seat of their own princes. of the Moabites, who had previously V. 28. For there is a fire gone out of lost it to the Amorites; and having ieshbon, etc. The strain commenced taken it from the Amorites they were in the preceding verse is here continunder no obligation to restore it to the ued. The tide of victory which had set Moabites, whose title was long since ex- in from the centre and mother city tinguished. Without, therefore, trans- would soon spread and overrun the gressing the divine command relative whole extent of the Moabitish territory. to distressing or disturbing Moab, they The "fire" and "flame " here spoken had still come in possession of what of denote the ravages of war. See Is. was once his territory. 47:14. Dan. 11: 33. Amos 1: 7, 10, 12, V. 27. Wherefore they that speak in 14. Obad. 1:18. Ps. 78: 63. Chald..proverbs, say, etc. Heb. hammoshelim, "A strong east wind like fire, and warparabolists, or those who deal in para- riors like a flame." Jerus. Targ. "A bles. Gr. "Enigmatists, or those who people strong and burning like fire, and deal in riddles." The original term is warriors like a flame of fire."-T~ From applied occasionally to the Hebrew the city of Sihon. That is, from the prophets, who delivered their messages city which had now become Sihon's. in a parabolical style, as Ezek. 17:2. It is worthy of notice, that in the pre20: 49, but doubtless denotes in this dictions of Jeremiah against Moab, the connection those bards or rhapsodists language of the prophet bears a close who delivered historical events to pos- analogy to that of the canticle here terity in a poetical style, with the adorn- quoted. Jer. 48: 45, 46, " They that ments of figure and allegory. This was fled stood under the shadow of Heshthe more frequent form of national an- bon because of the force: but a fire nals in the early ages of the world, and shall come forth out of Heshbon, and a B. C. 1452.] CHAPTER XXI. 831 the city of Sihon: it hath con- Chemosh: he hath given his sumed Ar h of Moab, and the sons that escaped, and his daughlords of the high places of Ar- ters, into captivity unto Sihon non. king of the Amorites. 29 Woe to thee, Moab! 30 We have shot at them: thou art undone, O people of Heshbon is perished even unto A Deut. 2. 9, 18. Is. 15. 1, 2. i Judg. 11. 24. 2 K. 23. 13. flame from the midst of Sihon, and shall His worshippers are here exulted over devour the corner of Moab, and the as having been betrayed or abandoned crown of the head of the tumultuous by their deity, who had shown himself ones. Wo be unto thee, O Moab! the incapable of protecting his sons or his people of Chemosh perisheth: for thy daughters, i. e., his most devoted worsons are taken captives, and thy daugh- shippers, against the conquering arms ters captives."-~- Hath consumed Ar of their enemies. The following paralof Moab. Heb. "Hath eaten up or de- lel allusions may be cited in this convoured." That is, the war hath de- nection, Jer. 48: 13, "Moab shall be stroyed the people, the inhabitants, of ashamed of Chemosh, as the house of Ar, rather than the city itself, for the Israel was ashamed of Beth-el their city remained still at a much later peri- confidence." Is. 16: 12, " And it shall od the possession of the Moabites, Deut. come to pass when it is seen that Moab 2: 9, 18, 29. Jer. 15 i 1. Jeremiah, in- is weary on the high place, that he shall stead of " Ar of Moab," has " the corner come to his sanctuary to pray; but he of Moab," which may be equivalent to shall not prevail." So Jephthah, speakchief place, or principal dignity of ing in the language of idolaters, who Moab, as the corner of a room, accord- make their gods dispensers of good and ing to oriental ideas and usages, is the evil to their votaries, says, Judg. 11: most honorable position, and occupied 24, "Will not thou possess that which by great personages. —~ Lords of the Chemosh thy god giveth thee to poshigh places of Arnon. Or, Heb. "Mas- sess?" ters (patrons) of the high places." V. 30. We have shot at them. Heb. Chald. "The Chemarims (or priests) vanniram dbad ]eshboon ad Di)bon, of which served in the God's-house (or which it is extremely difficult to detertemple) of the high place of Arnon." mine the true sense. The radical word Gr. " The pillars of Arnon." nir, a light, or lamp, seems to be inV. 29. Opeople of Chemosh. Chald. voked in vannirr m, which would in that "0 people that serve Chemosh." Che- case bring out the rendering preferred mosh was the idol-god, or "abomina- by Ainsworth, Horsley, and others, viz., tion" (1 Kings 11: 7) of the Moabites, " their light (or lamp) has perished (or considered to be the same as Baal- been taken away) from Heshbon unto Peor, and thus referred to by Milton: Dibon," that is, from one extremity of the land to another. By lamp, in this "Next Ceemosth' obscene dread of Moab's connection, the old versionists underPear his other name, when he enticed stand seed, heir, succession, intimating Peor his other name, when he enticed Israel in Sittim, on their march from Nile, that the line of rulers is entirely cut off. To do him wanton rites, which cost them This would seem to be confirmed by the woe." language of the Lord through Abijah, 832 NUMBERS. [B. C. 1452. Dibonk, and we have laid them 31 Thus Israel dwelt in the waste even unto Nophah, which land of the Amorites. recicheth even unto Medeba. 32 And Moses sent to spy k Jer. 48. 18, 22. 1 Kings 11: 36, "And unto his son which have the peculiarity of being will I give one tribe, that David my thicker in the centre than at either exservant may have a light always before tremity: a circumstance which Burckme in Jerusalem, the city which I have hardt, to whom Scripture geography chosen me to put my name there." So owes the discovery of this site, never also, 1 Kings 15: 4, " Nevertheless, for elsewhere observed in Syria. There is David's sake did the Lord his God give no spring or river near this town; but him a lamp in Jerusalem, to set up his the large tank or reservoir of hewn son after him, and to establish Jerusa- stone still remains, which appears to lem." As this strikes us as on the have secured the inhabitants a supply whole the most probable construction, of water."-Pict. Bible. we waive the recital of any others, V. 31. Tl7us Israel dwelt in the land which may be found in abundance in of the Amorites. Gr. "In all the cities Rosenmuller.- Unto Dibon. This of the Amorites." This region having name, it appears, is still preserved in a been formerly wrested from the Moabruined town called Diban, about three ites by the Amorites, and having now miles north of the Arnon. This, with been taken from the latter by the Isother towns of this district, was origin- raelites, they entered at once upon the ally assigned to the tribe of Gad (ch. occupancy of it, according to what we 32: 3, 33, 34), but it is afterwards read, ch. 32:33, 34, etc., "And Moses found in the possession of Reuben. gave unto them, even to the children - Unto Mledeba. "This name is of Gad, and to the children of Reuben, preserved in that of'Madeba,' applied and unto half the tribe of Manasseh to a large ruined town about six miles the son of Joseph, the kingdom of Sisouth-east from Heshbon. In Is. 15: 2, hon king of the Amorites, and the kingits name is connected with Mount Nebo: dom of Og king of Bashan, the land,'Moab shall howl over Nebo and over with the cities thereof in the coasts, Medeba.' By which we are probably even the cities of the country round to understand that this was, in the time about." of the prophet, the principal town of V. 32. And lMoses sent to spy out this rich district.'Madeba' was built Jaazer. This is supposed to be identiupon a round hill, and is now most cal with the modern Szyr, about fifteen completely ruined. There are many miles from HIeshbon. The region was remains of the walls of private houses, esteemed so excellent for pastureconstructed with blocks of silex; but ground that the children of Reuben not a single edifice is standing. On the and Gad, who had extensive herds of west side of the town may be seen the cattle, came to Moses with a special reremains of a temple, built with large quest that he would allot it to them. stones, and apparently of great an- See ch. 32: 1-5. This will account for tiquity. A part of its eastern wall re- Jaazer's being particularly specified mains; and at the entrance to one of when it had been said just before in the courts stand two Doric columns, general terms, that "Israel dwelt in B. C. 1452.] CHAPTER XXI. 833 out' Jaazer; and they took the 33 And m they turned and villages thereof, and drove out went up by the way of Bashan the Amorites that were there. I c. 32. 1. m Deut. 3. 1, etc. tle land of the Amorites." —~ The 800 feet at least above the level of the villages thereof. Heb. "The daughters Jordan. The character of the country, thereof." See Note on v. 25. too, was quite different from any thing I had seen in Palestine... We were Encounter with Og, KZing of Bashan. now in a land of extraordinary richness, V. 33. And they turned and went up abounding with the most beautiful prosby the way of Bashan. We insert from pects, clothed with thick forests, varied Kitto an interesting sketch of the re- with verdant slopes, and possessing exgion thus denominated. "The beauti- tensive plains of a fine red soil, now ful kingdom of Og, on the east of Jor- covered with thistles, as the best proof dan, extended from the river Jabbok of its fertility, and yielding in nothing on the south to Mount Hermon on the to the celebrated plains of Zabulon and north. It comprehended three dis- Esdraelon, in Galilee and Samaria.' tricts, all famous in the Bible for their (' Palestine,' vol. ii. p. 104, 8vo. edit.) exuberant fertility and their general This continued to be the character of excellence. Of these Argob was in the Gilead south of the Jabbok. After north; Bashan, properly so called, in passing that river, the travellers enterthe middle; and Gilead in the south. ed that part of Gilead which formed the Part of Gilead, however, which lay south portion of the kingdom of Basouth of the Jabbok, was not included shan: "We ascended the steep on the in the kingdom of Bashan. But Argob south side of the Zerka (the Jabbok), may seem to be only a district of Ba- and on reaching its summit, came again shan; whence the whole of Og's king- on a beautiful plain, of an elevated level. dom may be said to consist of all Bashan,... We continued our way over this and the greater part of Gilead. Or, in- elevated tract, continuing to behold, deed, it may be that Bashan was the with surprise and admiration, a beautigeneral name for the whole, and Argob ful country on all sides of us; its plains and Gilead only of particular districts- covered with a very fertile soil, its hills the former a small district in the north, clothed with forests, at every new turn and the latter a large one in the south. presenting the most magnificent landParts of this country have been well scapes that could be imagined. Among described by Mr. Buckingham. He the trees the oak was frequently seen, crossed the Jordan about ten miles and we know that this territory proabove Jericho, and proceeded north- duced them of old." (Is. 2:13. Ezek. west to Jerash; consequently, till he 27: 6. Zech. 11: 2.)... "Some learned came to the Jabbok (Zerka), his jour- commentators, indeed, believing that ney lay through that part of Gilead no oaks grew in this supposed desert which was south of that river, and region, have translated the word by which had belonged to the Amorites. alders, to prevent the appearance of inAfter ascending two ranges of barren accuracy in the inspired writers. The hills,'we found ourselves on plains of expression of the fat bulls of Bashan, nearly as high a level as the summits which occurs more than once in the of the hills themselves, and certainly Scriptures, seemed to us equally incon 334 NUMBERS. [B. 0. 1452. and Og the king of Bashan all his people to the battle of went out against them, he and Edrei. sistent, as applied to a country gener- compare it. It is certain that we were ally thought to be a desert, in common perpetually exclaiming,' How rich!' with the whole tract that is laid down'How picturesque!''How magnifiin our modern maps as such, between cent!'' How beautiful!' and that we the Jordan and the Euphrates; but we both conceived the scenery around to could now fully comprehend not only be quite worth all the hazard and that the bulls of this luxuriant country privation of a journey to the eastward might be proverbially fat, but that its of Jordan." It is true that, in prosepossessors, too, might be a race re- cuting their route to the Jordan, the nowned for strength and comeliness travellers met with much austere and of person." (' Travels,' vol. i. p. 113- barren land; but that the general char14.) Continuing the journey in a north- acter of the northern part of Og's kingwesterly direction-" The general face dom coincides in a great degree with of this region improved as we advanced this account of the southern portion, farther in it, and every new direction we can gather even from the brief and of our path opened upon us views which inanimate indications of Burckhardt, charmed us by their grandeur and their who traversed the more northern parts beauty. Lofty mountains gave an out- of Bashan and Argob, and speaks freline of most magnificent character; quently of desert fields covered with flowing beds of secondary hills softened the richest pasturage, and than which the romantic wildness of the picture; artificial meadows could not be finer; gentle slopes, clothed with wood, gave and describes the soil, where cultivated, a rich variety of tints, hardly to be imi- as affording the richest crops of wheat tated by the pencil; deep valleys, filled and barley. Upon the whole, the rewith murmuring streams and verdant gions of Bashan and of Gilead, even meadows, offered all the luxuriance of now, after ages of neglect and desolacultivation; and herds and flocks gave tion, bear witness to the accuracy of life and animation to scenes as grand, the frequent allusions to their fertility as beautiful, and as highly picturesque, and beauty, which occur in the Sacred as the taste or genius of a Claude could books. For the knowledge of this we either invent or desire." (Vol. i. p. are entirely indebted to modern re117-18.) The travellers returned from search, as the region beyond Jordan Jerash to the Jordan by a more north- has only ceased to be an unknown land erly route. In the first part of the within the present century."-Pict. journey, the beautiful wooded scenery Bible. —~ And Og the king of Bashan of the south was still continued. Mr. went ouet against them. It would natBuckingham says: "Mr. Bankes, who urally have been supposed that the fate had seen the whole of England, the of the neighboring kings of Edom and greater part of Italy and France, and the Amorites would have operated as a almost every province of Spain and warning to this proud potentate, but it Portugal, frequently remarked that, in seems to have been lost upon him, and all his travels, he had met with nothing he accordingly courts his own destrucequal to it, excepting only in some tion by resisting the march of Israel. parts of the latter country, Entre Minho A more particular account is given of and Duoro, to which he could alone this passage in the history in Deut. 3: B.C. 1452.] CHAPTER XXII. 335 34 And the LORD said unto until there was none left him Moses, Fear him not: for I have alive: and they possessed his delivered him into thy hand, and land. all his people, and his land; and thou shalt do to him as thou didst unto Sihon king of the Amorites, which dwelt at Hesh- ANDa the children of Israel bon. A set forward, and pitched in 35 So they smote him, and the plains of Moab, on this side his sons, and all his people, Jordan by Jericho. n Deut. 29. 7. Josh. 13. 12. Ps. 135. 10, 11. 136. 20. a c. 33. 48. 11, etc., from which it appears that Og that all refuges fail them, and that nothwas personally a man of gigantic dimen- ing secures from his stroke, when once sions, and probably for that reason he goes forth to contend with his ar. prompted to rely much on his individ- mies. And what are the strongholds ual prowess. But it proved unavailing. of sin and Satan when assailed by the V. 34. Fear him not. I have deliv- weapons of the Gospel? " Many high ered him into thy hand. So strong and places, fortresses of spiritual wickedabsolute is the assurance of conquest ness, have become the conquests of that they might consider it as in effect truth. Many citadels in the dominion already achieved. " I have delivered," of darkness, even principalities and etc. powers, once under the control of the V. 35. So they smote him, etc. The god of this world, have yielded to the contest ended as it could no otherwise subduing sword of the Spirit. Gigantic end with those who fight against the forms of wickedness, like the king of Lord. Had a peaceable passage been Bashan, have lain breathless at the allowed to Israel, and only the kind- feet of our all-conquering Redeemer."ness due to strangers shown them, Seaton. these trans-Jordanic tribes would doubtless have been exempted from the slaughter and devastations to which CHAPTER XXII. their obstinacy subjected them. But the measure of their iniquity was full, Encampment in the Plains of Moab. and in the infatuation of hardened sin- Balaam sent for by Balak to curse ners they rushed headlong upon their the chosen People. destruction. The description given in V. 1. The children of Israel set forthe parallel history of Deuteronomy of ward. Heb. yissuz, broke szp. The stathis royal giant, and of the fortified tion of the Israelites prior to the presplaces the people inhabited, magnify ent removal is thus indicated, ch. 33: the conquest obtained. " Threescore 48, " And they departed from the mouncities fenced with high walls, gates, and tains of Abarim, and pitched in the bars, besides unwalled towns a great plains of Moab, by Jordan near Jerimany." The most impregnable fort- cho." Abarim was the name of a chain resses, whether of nature or art, give of mountains forming or belonging to way at once to the breath of Omnipo- the mountainous district east of the tence. The Most High makes men feel Dead Sea and the lower Jordan. It 336 NUMBERS. [B. C. 1452. presents many distinct masses and ele- an ample account will be found in Robvations, commanding extensive views inson and other oriental travellers. The of the country west of the river. From " plains of Moab " are formed by a narone of the highest of these, called Mount row strip of land scarcely six miles in Nebo, Moses surveyed the Promised breadth, lying along the eastern bank Land before he died. From the man- of the Jordan, opposite to the plains of ner in which the names Abarim, Nebo, Jericho. The Dead Sea lies to the south and Pisgah are connected, Deut. 32: 49. of it, Mount Pisgah somewhere on the 34: 1, it would seem that Nebo was a southeast, and the mountains on the mountain of the Abarim chain, and that east; and towards the north, losing its Pisgah was the highest and most com- specific name, this plain continues as manding peak of that mountain. The " the valley of the Jordan," even to the loftiest mountain of the neighborhood Sea of Tiberias. This side formed part is Mount Attarous, about ten miles north of the territory which had formerly of the Arnon; and travellers have been been taken by the Amorites from Moab; disposed to identify it with Mount Ne- but, as usual in such cases, it still rebo. But Prof. Robinson was unable to tained the name of the former possesfix upon any special locality answering sors. It is probable the phrase was deto the description given in the sacred signed to include more than the mere narrative. As, however, he did not cross narrow strip along the course of the the Jordan, his inability to identify the river, although how much more it is spot is not surprising. Other travellers, difficult to say. It appears that there who may succeed in getting on the pre- are several passes from the valley of cise track of the Israelites, will be likely the Jordan to the table-lands of Moab, to be more fortunate. But if the par- and that when these are attained, the ticular locality should never be deter- eye is refreshed with the view of undumined, it will be of no special conse- lating downs, clothed with rich grass quence, as it is certain that there are throughout, and in the northern parts several points in the vicinity from with magnificent forests of sycamore, whence the venerable leader of Israel beech, terebinth, ilex, and enormous might have surveyed the inspiring fig-trees. Such was the general face scenery upon which he was not per- of the country to which the Israelites mitted to enter. It would seem that had now arrived, but the central point the Israelites, in their conquests of the of their encampment was undoubtedly country of the Amorites which had for- in the valley of the Ghor, termed the merly belonged to the Moabites, had arboth Afoab, or plains of Moab. Here proceeded considerably farther north they remained for several months, than the parallel of the ford of the Jor- even till the death of Moses, encampdan, and from hence returned south- ing "from Beth-jesimoth unto Abelward before bending their course east- shittim," ch. 33: 49. This station beward towards the place where they came in fact the theatre of all the events were to cross that river. ~ Pitched in recorded from this point of the history the plains qf oab. Heb. bearboth Moab, onwards to the end of Deuteronomy and in camnestribus fMoab, in the charn- the beginning of Joshua. These events paign country of Mloab. This phrase embraced the deliverance from the denotes that region of the country of curse of Balaam; the mustering for the Moab which bordered upon the Jordan, inheritance of Canaan; the victory over and is now called El Ghor, of which the Midianites; the additional enact B. C. 1452.] CHAPTER XXTII. 337 2 And Balak, the son of 3 And cMoab was sore afraid Zippor, saw all that Israel had of the people, because they were done to the Amorites. many: and Moab was distressb Judg. 11. 25. c Fx. 15. 15. Deut. 2. 25. ment of various divine ordinances, espe- the Amorites, though he may have cially the repetition and enforcement been. But if he were, he looked upon of the whole Law, and the renewal of it with an evil eye, and could not apthe covenant between God and the peo- propriate to himself the words of the ple by the hand of Moses-all which wise man, Prov. 24: 32, "Then I saw matters form the subject of the remain- and considered it well: I looked upon der of this book, and of the book of it, and received instruction." Deuteronomy which follows. In refer- V. 3. Joab was sore afraid of the ence to this series of events the Lord people because they (were) many. The says unto their posterity by the pro- trepidation of Moab on this occasion phet, Mic. 6: 5, " 0 my people, remem- was in truth groundless, for Israel had ber now what Balak king of Moab received express orders not to molest consulted, and what Balaam the son of that people on their way, Deut. 2: 9. Beor answered him from Shittim unto But there was evidently a secret hosGilgal; that ye may know the right- tility in the mind of Balak, which was eousness of the Lord." That is, re- doubtless shared in by his people, member the many gracious providen- prompting him to oppose their farther tial incidents that occurred between progress. But, in order to justify his Shittim, where they now were, and course, he must adduce to himself some Gilgal where they were circumcised by plausible ground for the contemplated Joshua, Josh. 5: 2-9. —- On this side opposition, and this he does on the plea Jordan (by) Jericho. Heb. mEs'ber, that they are undoubtedly intending leyardEn, lit.from across to the Jordan, evil against him. "Thus it is coman expression variously interpreted, mon," says Henry, "for those that debut implying in general at the passage sign mischief, to pretend that mischief of the Jordan. It is to be rendered on is designed against them; and their this side or on that side, according to groundless jealousies must be the color the position of the speaker. Here the of their causeless malice. They hear general consent of interpreters renders of the triumphs of Israel over the it on this side, from which the inference Amorites, and think their own house is is fairly drawn, that the author of the in danger when their neighbor's is on book, at the time of writing, was on the fire." Notwithstanding that in deeast of the Jordan, which is virtually stroying the Amorites they had done the same as saying that it was written the Moabites a service, for they had reby Moses, prior to the entrance of the leased them from the yoke of their opIsraelites into Canaan. pressors, yet, being smitten with a V. 2. And Balak the son of Zippor kind of panic terror, and cherishing an saw all that Israel had done to the Amor- innate aversion to the favored people, ites. That is, considered, pondered, they persuade themselves that a nation viewed in its consequences. The gen- so numerous and mighty, which had uine force of the original does not re- already conquered two powerful kings, quire that he should have been an eye- would not scruple to push on their adwitness of all that Israel had done to vantages, and, if possible, vanquish all 15 838 NUMBERS. [B.C. 1452. ed because of the children of elders of Midian, Now shall Israel. this company lick up all that 4 And Moab said unto the d. 31. 8. Josh. 13. 21, 22. before them. This, however, was in ac- whose priest or sheikh was-Jethro, who cordance with "the prophecy which became the father-in-law of the future went before upon them," Ex. 15:15, law-giver of Israel. These people dwelt "Then the dukes of Edom shall be about the eastern arm of the Red Sea, amazed, the mighty men of Moab, which was at too great a distance from trembling shall take hold upon them." the territories of Moab to allow of their Thus it is said also of the beginning of being referred to in the present connectheir victories, Deut. 2: 25, " This day tion. The Midianites here mentioned, will I begin to put the dread of thee, though probably descended from Abraand the fear of thee, upon the nations, ham and Keturah, were a people of that are under the whole heaven, who nomade or semi-nomade habits, occushall hear report of thee, and shall pying the country east and south-east tremble, and be in anguish because of of the Moabites, who, as we have seen, thee."- Moab was distressed because were seated on the east of the Dead Sea. of the children of Israel. Heb. ydkdtz, They pastured their flocks in the unimplying both the idea of ch]agrin and settled country beyond the Moabites, abhorrence. They were prompted by a with whom they seem to have been on peculiar kind of loathirng towards the the most friendly terms, and on whose Israelites, as were the Israelites them- borders were situated those " cities and selves in regard to the manna, ch. 21: goodly castles which they possessed." 5, where the word in the original is the Num. 31:10. They seem also to have same. See also the Note on Ex. 1:12, shared with the Moabites in a deepwhere the import of the term is fully rooted hostility to the Israelites, as in illustrated. Gr. "Moab was incensed," conjunction with them they designedly the original word being the same with enticed the Israelites to idolatry, as we that Heb. 3: 10, "Wherefore I was read in the sequel to the present narragrieved with that generation." The tive. It was this class of Midianites "distress" here predicated of Moab who, at a subsequent period, harassed was evidently self-procured, for the the chosen people to such a degree that command given to Israel, Dent. 2: 9, Gideon was raised up as a divinely enwas, " Distress not the Moabites, neither dowed champion and deliverer of his contend with them in battle." They people, and enabled to achieve a signal had therefore only themselves to blame and final triumph over these marauders, for their trouble. from which they never afterwards recovV. 4. And JMoab said unto the elders ered. The communication was no doubt of Midian, etc. Gr. "The senate, or made by messengers sent for the pureldership, of Madiam." The elders in pose, and though the precise purport those ancient countries were the sena- of the message is not stated, yet the se. tors who managed the affairs of state, quel makes it evident that they united and were thence called "princes," v. 8. in the scheme of engaging Balaam to The Midian here spoken of is undoubt- come and exercise his magical skill in edly to be regarded as a different re- banning or cursing the chosen people, gion from that where Moses found as it is said, v. 7, that "the elders of refuge when he fled from Egypt, and Moab and the elders of Midian departed B. C. 1452.] CHAPTER XXII. 339 are round about us, as the ox was king of the Moabites at the licketh up the grass of the field. time. And Balak, the son of Zippor, 5 He sentemessengers, theree Deut.;23. 4. Josh. 24. 9. Neh. 13. 1], 2. Alic. 6. 5. with the rewards of divination in their They had, of their own accord, turned hands."-T NAow shall this company aside into a circuitous route in order to lick up all (that are) round about us, avoid doing them injury. This forbearetc. Heb. yelahaklu hakkdhol eth kol ance would have delivered them from sedeboth'enu, the congregation shall lick all apprehension, had not their own up all our surroundings. An analogous malignity prompted them to entertain mode of speech still prevails in the foul suspicions; for why had not the East. "A native gentleman, who had Israelites made a direct attack upon many people depending upon him, says, their territories, but that they designed' Yes, they are all grazing upon me. If to obey the divine command and leave I am not careful, they will soon graze them totally unharmed? The repreup all I hav e.' Of people who have got sentation of Balak, however, takes efall they can out of one rich man, and fect, and the two peoples agree to act who are seeking after another,'Yes, together in the emergency which is now yes, they have done grazing there, upon them. and are now looking out for another V. 5. He sent messengers therefore, etc. place.'' These bulls are grazing in The despatching the messengers is here every direction.' "-Roberts. The root attributed solely to Balak, doubtless beof the Heb. verb is ldhak, from which cause he was principal in the affair, but our English lick is evidently derived. it is evident, from v. 7, that the MidianThe import is that of devou'ring or con- ites shared in the delegation.- T Unto suming, as a fire that consumes is said Balaam the son of Beor. Heb. t2~ to lick uAp, 1 Kings 18: 38. Here, how- Bildm, from bdla, to consume, to destroy, ever, the metaphor is taken from the and dinm, people, equivalent to destroyer feeding of cattle, of which Buffon, in his of the people. The name was probably " Natural History," says, "T'lhe horse borne by Balaam as a dreaded charmer eats day and night, slowly, but almost and conjurer, though given to him, we continually; the ox or beeve, on the may suppose, according to Oriental cuscontrary, eats quick, and takes in& a little tom, at a later period, when the fact intime all the nourishment he wai.ts; dicated by it had become well known. after which he ceases to eat, and lies This import of the name is confirmed down to chew the cud." The policy of by Rev. 2: 6, 14, 15, where mention is Moab is first to inoculate Midian with made of the Nicolaitans as holding the his own fear, which he does by assur- same doctrines with the Balaamites, ing him that this mighty host, without and Nicolaitans is a name signifying some concerted resistance on the part etymologically conquerors or destroyers of the exposed nations and tribes, will of the people. There is no evidence sweep the whole of them from the face from Church history of the existence of of the ground, with the same ease that any such heretical sect as the Nicolaithe grazing ox causes the grass to dis- tans, and therefore there need be no appear in the pasture. The actual con- hesitation in taking the denomination duct of Israel had already effectually mystically or symbolically as denoting disproved the justice of this charge. false teachers of a certain type, just as 340 NUMBERS. [B. C. 1452. fore, unto Balaam the son of the river of the land of the chilBeor, to Pethor, which is by dren of his people, to call him, the name of Jezebel occurs, Rev. 2: 20, conscious at once of something peculiar not as a historical but as a symbolical in the phraseology of this clause, that designation. It is used simply to denote prompts the inquiry whether it is aca class of persons who inculcated the curately translated from the original. most abominable doctrines, and there- Judging from the diversity of renderfore were fitly denominated by the name ings, this may be justly doubted. Our of a woman who had proved the vilest version follows, perhaps, the current of and most detestable of her sex.- authorities, which is always entitled to ~ The son of Beor. There would be special weight with an interpreter, nothing to call for special remark in re- though not an absolute criterion of gard to the parentage of Balaam, were truth. The Hebrew is capable of being it not that the apostle Peter, 2 Pet. 2: translated thus: " He sent messengers 15, calls him " Balaam the son of Bo- unto Balaam the son of Beor to Pethor sor." This may be explained either on (which is by the river), the land of the the ground of a transmutation of letters children (sons) of his people." The with a view to soften the sound of the parenthesis is inserted simply to show original Hebrew letters, of which Ains- the connection. "The river" is here worth (in loc.) has given a number of emphatic, denoting the Euphrates, analogous instances; or with Grotius, we which is several times so termed in the may suppose " Bosor" is another mode Scriptures. The purport on this conof writing "Pethor," and that Peter struction, would be, that Balak sent does not intend to say that Balaam was messengers to Balaam, who resided at the son of Bosor, but that he was of the Pethor, on the Euphrates, a country city or place "Bosor," inasmuch as the distinguished as the dwelling-place of original Gr. phrase is elliptical, "the "the children of his people," by which son" being omitted.-~ To Pethor. we may perhaps understand the stock Heb.pethorih, having the local particle of his peculiar kind of people, a class at the close indicating the direction to composed of persons similar to himself, which or towards. As the name is be- i. e., soothsayers and reputed prophets, yond question derived from the radical who were prone to rendezvous and conpithor, to interpret, some of the an- centrate themselves about particular cientversions have rendered it bysooth- districts. As this sense of the words sayer, as the Vulg., while the Syriac rep- has not been previously suggested, the resents it by expounder or augur. The reader will probably share in the hesiprobability is, that it is the name of a tation of the author in adopting it. The place so called from the fact of its being Vulg. has the following: " He sent a chief resort of men devoted to occult therefore messengers to Balaamn the arts, or professing to interpret the will son of Beor, a soothsayer, who dwelt of the gods. The precise location of by the river of the land of the children the place is of course unknown to of Ammon." This reading depends geography, and we are obliged to con- upon a substitution of the Heb. benE tent ourselves with the bare intimation Ammon, children of Ammon, instead that it was situated in Mesopotamia. of ben' ammo, children of hispeople, for A- Whsch is by the river of the land which it is said there is authority in qf the children of his people. One is some of the ancient manuscripts, as B. C. 1452.] CHAPTER XXII. 341 saying, Behold, there is a people they cover the face of the earth, come out from Egypt: behold, and they abide over against me. also in the Syriac and Samaritan ver- have always their magicians with them sions. The change is favored by Mr. to curse their enemies, and to mutter inKitto (Note in lto.). But our proposed cantations for their destruction. Someconstruction renders the reading un- times they secretly convey a potent necessary, to which we may add, that charm among the opposing troops, to there is no evidence of the territory of ensure their destruction. In our own the Ammonites ever having extended to war with the Burmese, the generals of the Euphrates. Yet that Balaam came that nation had several magicians with from Mesopotamia (Aram), through them, who were much engaged in which runs the Euphrates, is expressly cursing our troops; but as they did not affirmed, ch. 23: 7. We are on the succeed, a number of witches were whole strongly persuaded of the cor- brought for the same purpose. We rectness of the above interpretation. may, indeed, trace it as a very ancient -- [ To call him, saying, etc. The opinion, among all people, that the signal success of the Israelites in con- maledictions and the blessings, the quering all the opposing powers with charms, the incantations, and the dewhom they came in conflict, had im- votements of men, who were believed pressed the king and people of Moab to be inspired by a superior spirit, good with the conviction that it was vain to or evil, had the most marked effects not contend with them by force of arms, only upon individuals but upon regions while they so manifestly enjoyed the and entire nations, and even upon catblessing and protection of the Divine tie and upon the fruits of the field." In Power. They must, therefore, have re- Balaam they were well assured of findcourse to some other policy than that ing an instrument suited to their purof open warfare, and they concluded pose, and accordingly they resolve to that if, in accordance with the ideas enlist him in their service. His characthen prevalent among ancient nations, ter will develope itself as the narrative they could lay upon them the anathe- proceeds. ~[ Behold they cover. Heb. ma or ban of some powerful magician, kissdh, it covereth, the collective people they might be shorn of their strength, being spoken of as one-a frequent and having become as weak as other idiom in Hebrew.' Tiheface of the men, might be made an easy prey to earth. Heb. " The eye of the earth." their adversaries; for even among the See the phrase fully explained in the heathen there was a latent conviction, Note on Ex. 10: 5. -' They abide that the removal of God's blessing was over against me. Heb. "He is sitting the exhaustion of the strength and he- over against me." The subject is still roism of a people. The general belief the "people" spoken of above, which on which their policy was founded is in the original is singular, and, consethus alluded to by Mr. Kitto: " Their sequently, the predicates all along are procedure, in seeking to lay the armies singular, with still a plural import. of Israel under a curse, that their own The various items of grievance here arms might be successful against them, mentioned were intended to form a is a strange notion to us. But it is not plea or an argument which should avail so in the East. Even at the present with Balaam. By saying that they were day, the pagan Orientals, in their wars, a people that had come out of Egypt, 342 NUMBERS. [B. C. 1452. 6 Come now, therefore, I pray they are too mighty for me: thee, curse me this people, for peradventure I shall prevail, fc. 23.7. that we may smite them, and he would intimate that, being strangers, that Balak imagined that the prophet's they had no right to invade the land; personal presence, when his senses as the fact that they covered the face of well as his thoughts could act, would the earth, was an indication of their be attended with deeper interest, more great numbers, by reason of which they vehemency of spirit, and, consequently, had prevailed over the Amorites and with more intensity of influence. This shown themselves irresistible in ordi- was on the principle that "the eye nary warfare; while their abiding over affects the heart," and it seems to be against Moab was a sure sign, that they recognized in the case of Elisha when meditated an early invasion of that ter- he cursed the mocking children, 2 Kings ritory. In all this there is no intima- 2: 24, "And he turned back and looked tion of the fact, of which the Moabites as on them, and cursed them in the name descendants of Abraham could not well of the Lord." So when Balaam had have been ignorant, that the Lord had arrived, it is said, v. 41, that "Balak of old promised the land of Canaan to took Balaam, and brought him up into Israel, Gen. 15: 18; or that the sins of the high places of Baal, that thence he the Canaanites should grow to that might see the utmost part of the peopitch of enormity that the land should ple." The more he saw of them, the spew them out, Lev. 18: 24, 25; or how more he would be likely to be affected Israel, in their progress, had religious- by the sight, and the more he was afly abstained from harming either Moab fected the greater would be the efficacy or Edom, Deut. 2: 4, 8, 9, 13, warring infused from that affection into the only with the devoted nations. All words he might utter. "It was," as these facts were ignored in the message, Calvin remarks, "to the credit of Baand the proposed resistance put solely lak that he recognized an overruling on the ground of the presumed hostile Providence, whose favorable regards intentions of the chosen people. Even he would conciliate and secure, as the supposing there had been no special only basis of the success which he promdivine appointments in the case, how ised himself in the undertaking. He much worse was it for the Israelites to places his confidence of victory, not expel the Canaanites, than it was for in his own sufficiency, but in the these very Moabites, Edomites, and Am- auspices of a superior power. But in monites to combine and drive out the seeking the interposition of this power Emims, Horims, and Zamzummims, by indirect and circuitous ways, he in and possess their lands and cities, as fact departs still further from him. He they were now doing? Deut. 2: 9-21. desires deliverance from danger, but But men have not the same eyes with the means fixed upon are of his own which to look upon their own faults, device, and therefore fruitless. When and those of their neighbors. he would purchase incantations from a V. 6. Come now therefore, Ipray thee, mercenary prophet, and bind the Most curse me this people. Although a pro- High down to his own corrupt invenphetic malediction might be supposed tions, he could not but array the divine to have some efficacy when uttered at Providence against him." As to the ever so great a distance, yet it is clear widely extended and long established B. C. 1452.] CHAPTER XXII. 843 that I may drive them out of the thou blessest is blessed, and he land: for I wot that he whom whom thou cursest is cursed. belief relative to the potency of charms, tion, for "they that are cursed of Him exorcisms, and anathemas, we are in- shall be cut off," Ps. 37: 22. This, howclined to think there is some founda- ever, they were powerless to effect.tion for it in the truth of things, pro- T They (are) too rnghtyfor me. IHeb. vided it be borne in mind that no such "It (the people) is mightier than I." influence can reach the truly good who, That is, both in number and strength, by a devout, believing, obedient, and and therefore too formidable for me to holy life, put themselves under the pro- cope with. This was, in respect to Istection of Omnipotence. Of all such rael, a fulfilment of the promise made the constrained words of Balaam him- to Abraham, that he should become, in self must ever hold true, " Surely there his seed, " a mighty nation," as indeed is no enchantment against Jacob, had been verified at an earlier period, neither is there any divination against inasmuch as in the land of their afflicIsrael." But in the case of the wicked tion, "he made them mightier than towards the wicked, we are inclined to their enemies." Ps. 105: 4. Balak's believe that an exceedingly evil and conscious inability to match them in a malignant spirit may concentrate itself fair field prompts him to resort to magin a curse that shall have more or less ical imprecations.- ~ I wot that he power to harm, and therefore that the whom thou blessest (is) blessed, and he traditions, prevalent to a degree among whom thou cursest is cursed. Every all nations, of the power of "the evil thing bespeaks the infatuated and coreye" and of inward imprecations, do rupt mind of this Moabitish king. He not rest upon a basis of mere idle super- is convicted out of his own lips of being stition. But it is, of course, among a man of violence and wrong. Why heathen peoples, destitute of the light should he desire to smite the Israelites, of revelation, that we are to look for who had done him no harm? And if he these manifestations of the effects of in- thought that Balaam could bless as well fernal agency, for it is among them as curse whom he pleased, why did he that the sway of evil spirits is more not choose a blessing for himself rather free and rampant. At any rate, the than a curse for Israel? Why not defacts related of the marvellous powers sire to be himself protected from the ot conjurers, wizards, necromancers, injury which he feared, rather than to etc., evinced among many barbarous have power to injure those who had as nations, when sifted and divested of the yet done him no wrong? But this is ordinary large measure of fiction, would the nature of envy, jealousy, and unseem to be in many instances such as charitableness the world over. Men to challenge a rational credence. How- seek to exalt themselves by depressing ever this may be, there is no doubt that their rivals, and not by the legitimate both Balak and Balaam were well aware operation of their own superior excelthat a peculiar potency attached to a lence. A true Christian, while he seeks, divine curse, and that nothing would from good ends, to promote himself in be more efficacious to weaken and an- whatever position the Divine Provinihilate the strength of Israel than to dence has placed them, will not knowbend the divine purpose so as to make ingly disparage others in so doing; but that people subject to such an execra- a thoroughly malignant and envious 844 NUMBERS. [B. C. 1452. 7 And the elders of Moab, spake unto him the words of and the elders of Midian, de- Balak. parted with the rewards q of 8 And he said unto them, divination in their hand; and Lodge here this night, and I they came unto Balaam, and will bring you word again, as 1 Sam. 9.7,8. Mic. 3.11. Jude 11. nature will be sure to seek its own iquity. The heads thereof judge for retriumph through the degradation of ward, and the priests thereof teach for others. hire, and the prophets thereof divine V. 7. With the rewards of divination for money: yet will they lean upon tile in their hand. Heb. " (With) divina- Lord, and say, Is not the Lord among tions in their hands." But the idea is us? none evil can come upon us. no doubt correctly expressed in our Therefore, shall Zion for your sake be version, rewards of divination, which ploughed as a field, and Jerusalem shall is equivalent to the wages or fees qf become heaps, and the mountain of the soothsaying. The words of the apostle, house as the high places of the forest." 2 Pet. 2: 15, confirm this sense of the It is worthy of remark, that while all phrase, as he calls it "the wages of un- manner of wizards, conjurers, and righteousness." Targ, Jon."Thefruits witches are ready to engage to help of divinations sealed in their hands." A others to the possession of great riches, similar idiom appears 2 Sam. 4: 10, they never rely upon these means, but " Who thought I would have given him upon the fees received from their dupes, a reward fory his tidings," where the to enrich themselves. Heb. is simply besordh, tidings. But V. 8. Lodge here thisnight, and Iwill the sense requires the established ren- bring you word again, as the Lord shall dering. So also, Job 7: 2, " work" is speak unto me. His object in this inviused for the "reward of work," and tation was undoubtedly to secure the "sin" often for the "punishment of night season for consulting the Most sin." Some commentators have sug- High, and receiving such communicagested that, as it was usual for those tions as he should be pleased to make. who consulted prophets and seers to " 0 God, who shall give me this care to bring a present with them, 1 Sam. 9: obey thee that seemeth to be in this 7, 8, it cannot be fairly inferred that man!-that I may say nothing, think the intention was to corrupt him, but nothing, do nothing, without consultmerely to comply with a universal cus- ing with thee." —Bp. -Babington. It tom. The testimony, however, of both was the divine wont to speak to the Peter and Jude, that he "loved the prophets by dreams and visions of the wages of unrighteousness," and "ran night, Num. 12: 6. Job 4:13. 33:14, 15. greedily after error for reward," is de- Jer. 23: 25, 28. But the question here cisive that the passion of covetousness arises, whether Balaam knew that the was rankling in his heart, and this is Israelites were under the especial divine abundantly evinced in the sequel. Con- care and providence-that they were pare this with what the Lord says by a people whom the Lord had marvelthe prophet, Mic. 3:10-12, respecting lously distinguished by the tokens of the discharge of sacred offices from his favor-and whom he was now convenal motives: " They build up Zion ducting by his own hand to a land long with blood, and Jerusalem with in- since promised? We think he must B. C. 1452.] CHAPTER XXII. 345 the LORD shall speak unto me: And the princes of Moab abode with Balaam. have known this, for the things in ques- great power and prevalence with him as tion had not been transacted in a cor- a prophet. Long prior to the selection ner. But if he did know them, here of the Jewish people as the special dewas the point, at the very outset of the positories of the divine truth, there was communication, where he should have undoubtedly a wide-spread knowledge taken his stand. He should have told of the Most High which obtained among the messengers that this people was what are termed the Gentile nations, blessed, and that it was vain and im- though it was continually becoming pious to think of cursing them. He more and more dim and confused, till it should have sent back his advice to the finally became extinguished in the midking of Moab, to let them pass safely night of idolatry. Hengstenberg, in and without molestation, and even to his elaborate essay on the "History of court their friendship by rendering Balaam and his Prophecies," appended them service. But his requesting them to his "Genuineness of Daniel," thus to stay betrayed an anxiety on his part remarks on this question, "Whence to get over the obstacles, if possible, Balaam had obtained what he possessed which stood in the way of his receiving of the knowledge and fear of God." the proffered rewards. Instead of this, While inclined himself to the opinion he should not even have entertained that Balaam's acknowledgment of the them for a night. Had not the ruling true God had been derived from the passion of his mind been accordant knowledge of the God of Israel, which with their wishes, he would have left had been widely diffused in the Mosaic the men to find lodging where they age, from the covenanted people, among could, and have had nothing more to do the surrounding heathen nations, he with them. But he would tamper with thus alludes to another theory on the temptation. He would try an experi- subject, according to which, "tile rement on the divine forbearance, the re- ligious state of Balaam is to be regardsult of which he promised to report to ed as one excited and developed on the messengers in the morning. This heathen soil, by the traditions from the Gr. renders, " I will answer you the monotheistic antiquity, and, indeed, by things which the Lord shall speak unto isolated sounds from the revelations to me." This, we think, is to be regarded the patriarchs, which had resounded as an hontest declaration on the part of into the heathen world, and had not Balaam at the time, though the leaven then entirely died away. This opinion was secretly at work in his mind which is the general one." And then, after prompted him, when the morning came, observing that it was held by Buddeus to fall short of the exact truth in his and Benzel among the earlier writers, statement. But we see no reason to cites Tholuck among the later as espousdoubt that he possessed a certain de- ing the same view. In fact, the latter gree of the knowledge of the true God, writer, in a parallel drawn between Bahere denominated "Jehovah," and that laam and Melchizedek, remarks: " Aphitherto he had been comparatively a pearances such as these serve to consincere worshipper of Him, and had ac- firm the belief, that a purer worship quired an extensive reputation as one preceded idolatry and natural religion who had near access to the Deity and with all nations, but which was already 15* 346 NUMBERS. [B. C. 1452. 9 And God came unto Ba- 11 Behold, there is a people laam, and said, What men are come out of Egypt, which coverthese with thee? eth the face of the earth: come 10 And Balaam said unto God, now, curse me them; peradvenBalak the son of Zippor, king of ture I shall be able to overcome Moab, hath sent unto me, saying, them, and drive them out. at the time of Abraham extinguished the messengers or their errand, any among the greater part of mankind." more than he sought for new informaSome portion of the lingering relics of tion when he asked Adam in Paradise, this ancient faith we suppose still to "Where art thou?"-or Cain, "Where have survived in Mesopotamia, the na- is thy brother Abel?"-or Hagar, Sative country of Abraham, and the place rah's maid, " Whence comest thou, and of Jacob's sojourn, and now found its whither goest thou?" —or Abraham, principal representative in the person " Where is Sarah thy wife?"-or Hezeof Balaam. At the same time we are kiah, upon receiving the Babylonish ready to admit, with Hengstenberg, ambassadors, "Whence are these men? that the marvellous manifestations of What said they? What have they seen the divine omnipotence in behalf of Is- in thy house? etc." The interrogation rael must have produced a powerful proceeded of course from the purpose sensation throughout the surrounding of eliciting from Balaam himself the nations, in whiph Balaam probably character of the men and the object of shared. But we nevertheless are per- their errand. "I have ever seen that suaded that independent of this, he was, God loves to take occasion of proceedto a certain degree, a worshipper of the ing with us from ourselves, rather than true God. from his own immediate prescience."V. 9. And God came unto Balaam, Bp. Hall. The language is evidently and said, etc. God is said to " come " that of rebuke, as when it was said to to men when he imparts to them special our sinning first parent, "Where art communications or revelations; and thou, Adam?" It is tacitly assumed this he does for the most part, as here, that he could not answer the question in the night season, when he can con- without bringing himself into an attiverse with them by the medium of tude where he would have reason to dreams and visions. Thus he "came be overwhelmed with a sense of his to Abimelech in a dream by night," own perverseness. What apology could Gen. 20: 3. So he " came also to Laban he offer-professed prophet as he was, the Syrian, in a dream by night," Gen. of the true Jehovah-for being found 31: 14. For purposes of his own glory, in such equivocal company? and the good of his people, he has often V. 11. Come now, curse me them. seen fit to reveal his counsels, and even Heb. kcbdh, a different word from that impart the gifts of knowledge and un- occurring v. 6, and there rendered derstanding in his word to those who " curse," though of equivalent import were inwardly estranged from him.- as appears from the use of both terms ~ What men are these with thee? No ch. 23:7, 8. It properly denotes a one acquainted with the peculiar dic- pricking, jpiercing, or striking through, tion of Holy Writ will suppose that with evil, reproachful, and blasphemous God required to be informed respecting speeches. See the Note on Lev. 24: 11, B. C. 1452.] CHAPTER XXII. 347 12 And God said unto Ba- the morning, and said unto the laam, Thou shalt not go with princes of Balak, Get you into them; thou shalt not curse the Iyour land: for the LORD repeople: for h they are blessed. fuseth i to give me leave to go 13 And Balaam rose up in with you. h Gen. 22. 16-18. Deut. 33. 29. i Dent. 23. 5. where the word is more fully explained. of his conduct. "Thou shalt not go "The blasphemer, Lev. 24: 11, did, as with them; thou shalt not curse the it were, strike through that sacred and people; for they are blessed." The tremendous name of Jehovah; and here tenor of the covenant with Abraham Balak grows upon Balaam, not only ran thus, "I will curse him that curseth with stronger assaults in his more hon- thee." This made it not only fruitless, orable ambassadors and highest prefer- but perilous, to attempt to curse them. ments, but also with his demands of Balaam's own welfare was therefore deeper performances. Balaam must do consulted in the prohibition, which not more work for more wages. He must only forbade him to go with the mesnow not only curse Israel lightly, but sengers for the purpose, but even to he must strike them through with his attempt to curse them at a distance. curses, and utterly devote them to de- The reason was-" they are blessed," struction."-Ness. It will be observed and the gifts and callings of God are that Balaam in reply gives a perfectly without repentance. When once the correct statement of the matter of fact, blessing was pronounced upon Jacob, and yet we wonder how he dared to do Esau could not avail to reverse it:it. He knew, in all probability, that it "I have blessed him; yea, and he shall was God's own people that he was now be blessed." Israel had, indeed, often asked to curse, and yet he was in treaty provoked the Lord by their sins in the with the enemies of that people, and wilderness, but he would not suffer consequently with the enemies of the their enemies to curse them. He made God of that people. Notwithstanding them heirs of the blessedness pertainall this, and notwithstanding he shows ing to those " whose iniquities are forno resentment that they should have given, and whose sins are covered." attempted to seduce him from his alle- Accordingly, the people are subsegiance, he coolly recites to the Most quently reminded of this signal inHigh the object of the visit of the mes- stance of the divine favor, Deut. 23: 5, sengers rather with the composure of a " Nevertheless, the Lord thy God would martyr than with the terror of a traitor. not hearken unto Balaam; but the Lord But in his answer to the deputies, thy God turned the curse into a blessv. 13, he is not quite so scrupulously ing unto thee, because the Lord thy exact. God loved thee." V. 12. Thou shalt not go with them, V. 13. Get you into your own land; etc. Here was a positive command for the Lord refuseth to give me leave coupled with plain and direct informa- to go with you. This was true, but not tion relative to the lot of the chosen the whole truth. The divine prohibipeople, which should have removed tion, v. 12, consisted of two parts, one every doubt from the mind of Balaam, forbidding him to go, the other forbidand become at once the imperative law ding him to curse. The latter he sup 348 NUMBERS. [B. C. 1452. 14 And the princes of Moab 16 And they came to Barose up, and they went unto laam, and said to him, Thus Balak, and said, Balaam re- saith Balak the son of Zipfuseth to come with us. por, Let nothing, I pray thee, 15 And Balak sent yet again hinder thee from coming unto princes, more, and more honour- me: able than they. presses, and dwells only on the former. reported to Balak, it is not at all surI-e admits that the Lord had interdict- prising that he should have sent again. ed his going with them, but says not a V. 15. Balak sent yet again princes word of his being strictly commanded more, and more honorable than they. not to curse them, inasmuch as it would By fitting out and dispatching a more be wicked and dangerous both for him numerous retinue, composed of more and them to seek to Israel's harm, for honorable and imposing personages, he that they were blessed. He evidently determines to assault his cupidity more softened the terms of his response, so vigorously. From all that he could as to indicate that his heart was really learn he was persuaded that Balaam with them, and that he would intrinsi- "had his price," and he would not run cally like to go. He virtually says, the risk of losing his services by under" God does not give me leave to go. I bidding. He therefore bids still highwish he would give me leave; but as er in this second mission, and therein he does not, I cannot gratify or enrich shows an example of persistency in an myself by the attempt to oblige your evil cause which might well be imitated master." "Those are a fair mark for by the advocates of a good one. "0 Satan's temptation that speak diminish- that we could be so importunate for ingly of divine prohibitions, as if they our good, as wicked men are for the amounted to no more than the denial compassing of their own designs! A of a permission, and as if to go against denial doth but whet the desires of veGod's law were only to go without his hement suitors. Why are we faint in leave."-Henry. spiritual things, when we are not deV. 14. Balaam refuseth to come with nied, but delayed? "-ZBp. ffiall. us. Here is a farther instance of the V. 16. Let nothing, Ipray thee, hinpropensity of unprincipled men to min- der thee from coming unto me. Heb. ify instead of magnify the Lord's word. " Be not kept back, or withholden, from Balaam told the princes less than God coming." Gr. " I pray thee, delay not spake to him, and now they relate less (or, slack not) to come unto me," the to Balak than Balaam told them. All same word in the original with that the account they give of it is, " Balaam which occurs Acts 9: 38, where the disrefuseth to come with us;" intimating ciples send to Peter " desiring that he that he only wanted more solicitation would not delay to come unto them." and higher proffers. They left him to It imports that Balaam should not sufinfer that the refusal was wholly the fer himself, either by the repugnance act of Balaam himself, keeping back of his own will, or from any other cause, the fact that God had expressly forbid- to be prevented from compliance with den the prophet's compliance with Balak's urgent entreaties. Importunity their invitation. As the matter was is therefore added to unlimited proffers. B. C. 1452.] CHAPTER XXII. 349 17 For I will promote thee i his house full of silver and gold, unto very great honour, and I I "' cannot go beyond the word will do whatsoever thou sayest of the LoaRD my God, to do less unto me: come k therefore, I or more. pray thee, curse me this people. 19 Now therefore, I pray you, 18 And Balaam answered tarry ye also here this night, that and said unto the servants of I may know what the LORD will Balak, If' Balak would give me say unto me more. k ver. 6. 1 c. 24. 13. m 1 K. 22.14. c. 23. 26. 24. 13. He appeals to the vanity and ambition, the word of the Lord my God." His as well as the covetousness, of the pro- emphatic appropriation of Jehovah as phet. Under the influence of the pow- his God is no doubt to be regarded as erful motives presented he would have proof of his possessing a knowledge of Balaam manfully break through every the true object of worship, to whose will impediment and hasten to a closure he did not dare to go directly counter, with his offers. notwithstanding his heart was hankerV. 17. Iwill lpromote thee unto very ing for the lucre which Balak held out great honor, etc. Heb. "Honoring I before his eyes. He was now obviously will honor thee very much." Gr. " I involved in a struggle between his conwill honorably honor thee." It is nat- victions and his corruptions. He knew, ural for those who put a great value indeed, that the wealth of this world, themselves upon worldly honors and all its gold and silver, was as nothing dignities to suppose that others are not compared with the favor of God, and.proof against their seductions. The ex- probably for a moment persuaded himperience of all ages has shown that they self that he would act according to his are few indeed who are not assailable convictions. But alas, how soon does from this quarter, and the sequelshows he waver! In the next sentence he that Balaam formed no exception to the manifests clearly that he loves the general rule. wages of unrighteousness, and is in V. 18. If Balak woutld give me his hopes that some way may open by house full of 5ilver and gold, etc. The which he can compass the secret desire answer of Balaam thus far was truly of his soul without at the same time noble, and worthy of being prompted forfeiting his title to the divine regards. by a better spirit. But the effect of it "Balaam here becomes the graphical is utterly spoilt by what follows, where- picture of a covetous and ambitious in he invites them to tarry over night. hypocrite, pretending one thing, and He had nothing more to do than to cut intending another. Oh how shy he the matter short at once and dismiss here seems! By no means must he them without farther ceremony. But dare to act any thing against the rethe sequel shows that under a seeming vealed will of God, no, not for a houseresistance to the temptation there was full, when with all his heart he would a real yielding to it. —' I cannot go have done it for an handful, of gold and beyond the word of the Lord my God. silver."-i-Ness. ~' To do less or more. Heb. "Beyond the mouth of the Lord." IHeb. "Little or great," equivalent to Chald. " Beyond the decree of the Word any thing at all. of the Lord." Vulg. "I cannot alter V. 19. That I may know what the 350 NUMBERS. [B. C. 1452. 20 And " God came unto Ba- If the men come to call thee, laam at night, and said unto him, rise up, and go with them; but n ver. 9. Lord will say unto me more. But what with them. This permission, when "more" could he wish or expect to re- viewed in contrast with the express ceive from the Lord? Did he fashion prohibition, v. 12, may well be conto himself a god after his own heart, ceived to constitute a stumbling-block and imagine that he also was to be in the way of the ordinary reader of moved from his purpose by the gifts the Bible. It has surely the air of and promises of Balak? Did he think marked inconsistency to forbid the that God was a man that he should lie; prophet's going in one sentence, and or the son of man that he should re- then allow it in another. But if the inpent? Did he hope to obtain from him ternal state of the man's heart be permission to curse a people which had viewed in connection with the laws of been so long and so conspicuously the the divine providence, we shall obtain object of his covenant care, and whom the key to the solution of the mystery. he had so emphatically pronounced Lured by the prospect of the rewards, "blessed?" What could more decided- Balaam's heart was set upon going; ly prove what Peter calls " the madness and as the divine wisdom, in its proceof the prophet" than his thus tamper- dures with men, allows them always to ing with the Moabitish emissaries? act in freedom, so here it is permitted Why did he not repel their proposal as Balaam to go, seeing he was so fully did Peter that of Simon Magus, " Thy bent upon it. His telling him to go money perish with thee." Why did was, we suppose, merely the Lord's he not dismiss them as did our blessed providential permission p2ut into words. Lord the tempter who " showed him all It was the virtual language of his dealthe kingdoms of the world, and the ing with the mercenary prophet. We glory of them, and said unto him, All read in the following paragraph a these things will I give thee if thou wilt strikingly analogous incident, 1 Kings fall down and worship me." The an- 22:19-23, "And he said, Hear thou swer was instant and decisive, "Get therefore the word of the Lord: I saw thee hence, Satan; for it is written, the Lord sitting on his throne, and all Thou shalt worship the Lord thy God, the host of heaven standing by him on and him only shalt thou serve." Alas, his right hand and on his left. And the canker of covetousness was even the Lord said, Who shall persuade then eating into the vitals of his soul. Ahab, that he may go up and fall at V. 20. If the men come to call thee, etc. Ramoth-gilead? And one said on this But the men had already come, and had manner, and another said on that mancalled or invited him to go with them, ner. And there came forth a spirit, and there is no reason to suppose that and stood before the Lord, and said, I any additional call was anticipated. will persuade him. And the Lord said Therefore the preferable rendering un- unto him, Wherewith? And he said, I doubtedly is, "since, seeing that, inas- will go forth, and I will be a lying spirit much as, the men are come." This is in the mouth of all his prophets. And often the force of the Heb. im, if. It is he said, Thou shalt persuade him, and what is termed the concessive sense of prevail also: go forth and do so. Now the particle. —- Rise up, (and) go therefore, behold, the Lord hath put a B. 0. 1452.] CHAPTER XXII. 851 yet 0 the word which I shall say 21 And Balaam rose up in the unto thee, that shalt thou do. morning, and saddled his ass, and o v. 35. c. 23. 12 went with the princes of Moab. lying spirit in the mouth of all these termined to do; yet know that I will thy prophets, and the Lord hath spoken bridle thy tongue, and constrain thee to evil concerning thee." The Lord is here utter the promptings not of thine own pleased to attribute to himself, or to his pleasure, but of mine." This, though a agency, what he permits to be done mere concession to the prophet's waywith an evil intent. In no other sense wardness, and not implying the least could he be said to put a lying spirit particle of approbation, Balaam yet into the mouth of prophets. It is no took as a quasi allowance of the Divine unusual thing for the Most High to act providence, and proceeded accordingly on this principle with men as free moral to act upon it. The event showed how agents. Thus Ps. 81: 11, 12, "But my dangerous is the licence men may somepeople would not hearken to my voice; times obtain when they beg leave to sin. and Israel would none of me. So I gave V. 21. Balaam rose up in the mornthem up unto their own heart's lust: ing and saddled his ass. The idea atand they walked in their own counsels." tached to this phrase by a European or When men refuse to hearken to the an American will be very apt to be erLord's voice, they are not to be sur- roneous. There were not, in those days, prised if he leaves them to themselves in the East any proper saddles. This is to rush into the open jaws of destruc- a later invention for riding on horsetion. "As God sometimes denies the back, and it is not even now, among prayers of his people in love, so some- the Orientals, generally applied to asses. times he grants the desires of the wick- The saddling of asses, mentioned in ed in wrath."-Henry. — The word Scripture, probably consisted merely in which I shall say unto thee, that shalt placing upon their backs thick cloths, thou do. It would, no doubt, appear at or mats. "Something of the same first blush that a more natural expres- kind," says Mr. Kitto, "or pieces of sion would be, "The word which I rug, felt, carpet, or cloth, are still in shall say unto thee, that shalt thou general use-although a kind of pad is speak." But the original for "word" now frequently to be seen upon asses often denotes "thing," as we have in the large towns of Egypt, Syria, and shown in the Note on Gen. 15: 1. The Arabia-especially among those let out idea therefore is, that Balaam's whole for hire. Such town asses have also course of procedure was to be so over- bridles, and sometimes stirrups, none ruled that the Lord's counsel should of which, any more than the pad, do we stand, and every purpose of his will remember to have noticed on asses should be accomplished. We regard upon actual journeys, and we have the words rather as a prediction than a known asses travel continuously on command. It is as if the Most High journeys quite as long as that now unhad said, " Inasmuch as the messengers dertaken by Balaam, and that by perare so importunate with thee, and thou sons whose position in life quite enabled so earnest with me; since thou wilt them to ride a horse or mule had they take no denial, nor yield to my behest, so chosen. It would not be at all exthen go; go forward; follow thine own traordinary, even now, that a person, course; do as I perceive thou art de- expecting to be laden with riches and 352 NUMBERS. [B. C. 1452. 22 And God's anger was kin- way for an adversary against dled Lecause he went: and P the hi:n. Now he was riding upon angel of the LORD stood in the his ass, and his two servants p Ex. 4. 24. were with him. honors, should ride upon an ass-still pie, is usually equivalent to the appelless in an age and country where no lation Devil, Job 1: 6. Mat. 4: 10. Rev. other mode of conveyance, except that 12: 9; but being here synonymous with of riding upon camels, appears to have an adversary to the wicked and a debeen known." In ancient times the fender of the church, it is applied to a ass was a far more valuable animal holy angel, or rather to the Lord of than the horse is now, and probably far angels, as the original iralak- Yehovah more beautiful than the specimens with imports. In v. 35 this angel speaks as which we are familiar. Hence we read, the Most High himself, "Go with the "The kings that ride on white asses." men; but only the word that I shall Balaam evidently caught greedily at speak unto thee, that shalt thou speak." the verbal permission to go, hoping, no We may, therefore, properly infer that doubt, that as God had gone thus far, the term indicates no other than the he would bend still farther to his wish- personage elsewhere called the " angel es, and allow him to gratify Balak, and who redeemed Jacob from all evil," thus secure his rewards. Accordingly Gen. 48:16, and who now came to rehe waited for no summons in the morn- deem Jacob's children from the curse ing, but was in all haste to set forth, meditated against them. It was the being as eager to go as they were to same angel who was sent before Israel take him with them. to keep them in the way, Ex. 23: 20, 21, V. 22. And God's anger was kindled the angel of the covenant, in whom was because he went. But how, we are the name or quality of Jehovah. In all prompted to ask, could God's anger be these manifestations we suppose there kindled at his going, when he had was a created mediatory angel present, given him permission to go? It may but that he was so fully seized and posbe replied, that God was angry at his sessed by the Divine Spirit speaking desire to go when he had forbidden through him, that his own self hood was him; angry at the motive from which put temporarily in abeyance, and he he went; and angry at the spirit of knew not for the time but that he was malediction which, against his better Jehovah himself, and therefore speaks knowledge, he bore in his bosom in ac- in his name. His own self-consciousceding to the message. Arab. " The ness was merged in that of the Supreme Lord's anger was kindled against him himself. On any other ground it is because he had gone under the influ- difficult to conceive why the term ence of the cupidity of gain." It is not "Angel" should be applied to the to be supposed that the Lord's permis- Deity. "This angel was an adversary sion of sin is inconsistent with his an- to Balaam, because Balaam counted ger against it, when the divine anger is him an adversary; otherwise those are rightly understood.-~ [ The angel of really our best friends, and we are so to the lord stood in the way for an adver- reckon them, that stop our progress in sary against him. Heb. lesdtdn lo,for a sinful way."-Henry. — His two a satan to him. This name, when ap- servants were with him. Heb. "Two plied to an adversary to the Lord's peo- of his young men." It would appear B. C. 1452.] CHAPTER XXII. 353 23 And the ass saw q the an- gel of the LoRD standing in the q 2 K. 6. 17. Dan. 10. 7. Acts 22. 9. 1 Cor. 1. 27-29. way, and his sword drawn in his that at the time of this rencontre with To this it is replied, that there are the heavenly messenger, both the ser- unquestionably numerous instances in vants of Balaam and probably the emis- the Scriptures where such transitions saries of Balak were either behind or from one style of narrative to another before the prophet, and that he was are made, when, at the same time, the holding on his way alone. At any rate, reader is not expressly advertised of the there is no intimation in the text that fact. But all writing supposes some even his servants were privy to the exercise of discernment on the part of transaction recorded. the reader, and some capacity of inferring, from significant circumstances, The ifiracle of the Ass Speaking. what is not distinctly announced. Unless when attention is specially called V. 23. And the ass saw the angel of to the circumstance, the common reader the Lord standing in the way, etc. That will be somewhat surprised to find how portion of the sacred narrative upon often the sacred writers slide, from a which we now enter has ever been re- narrative of real incidents in the natural garded as fraught with difficulties to world, into the relation of a vision or the commentator. The grand point of dream, and that, too, in such a manner the problem is to determine the pre- as to require the reader to infer a trancise nature of the event here recorded, sition from the altered character of the whether it took place in reality accord- occurrences described. Thus it is said ing to the letter of the history, or of Abraham, Gen. 15: 1, that the word whether it occurred in vision; or, in of the Lord came to him in a vision, other words, whether it were objective and yet it cannot be doubted that the or subjective-whether the words as- following circumstances belong to the cribed to the ass really proceeded from vision, though the language is that of her and were audible to the external plain historical narrative. For v. 5, ear of Balaam, or whether the whole Abraham is led into the open air, and scene was transacted in his own mind in pointed to the stars of heaven; while, that state of ecstasy or trance into which on the contrary, according to v. 12, the the prophets were usually brought when sun is only near setting. Then in the Divine communications were made to daytime Abraham sees the stars, which them. We shall aim to present, in as is only possible in vision. In like manbrief a compass as possible, a compen- ner, we think there can be no reasondious view of the arguments urged on able doubt, that Abraham's entertaineither side, leaving it to the reader to ing the three angels, Gen. 18: 1-8, was assign to each its proper degree of done in vision; as otherwise we seem weight. to be forced to the conclusion that they, (1.) It is held by the advocates of the for the time being, assumed material literal sense that in an historical book, bodies, bodies capable of eating and and in a narrative bearing an historical drinking material food-a theory encharacter, the incidents recorded are compassed with difficulties all but into be assumed as having literally oc- superable. So also we read, Jer. 13: curred, so long as no intimation is 1-7, that Jeremiah was commanded to given to the contrary. go to the river Euphrates and hide his 354 NUMBERS. LB. 0. 1452. hand: and the ass turned aside I the field: and Balaam smote the out of the way, and went into ass, to turn her into the way. girdle there in a hole of the rock. Yet version, Acts 9: 3-8. There is not a the prophet was then in the land of word in the narrative itself to indicate Canaan, hundreds of miles from the that the incident was to him internal or Euphrates. Thus again, Ezekiel, when subjective, yet upon comparing ch.;4.: 7, in the land of Babylon, ch. 8: 1-12, was with ch. 22: 9, we are forced inevitably ordered to dig a hole in the wall at to that conclusion. Finally, we should Jerusalem, and then shown the abom- notjudge from the mere sense of the letinations committed by the house of Ju- ter, that the women, who visited our dab, which, of course, must have trans- Lord's sepulchre early in the morning, pired in a vision. In a vision, more- Luke 24: 14, saw the two angels clothed over, we suppose that Hosea took " a in white with any other than their natwife of whoredoms" according to the ural eyes, and yet it is indubitable that divine command, Hos. 1: 2, although it was by the sudden opening of their this is not intimated in the sense of the spiritual eyes that they were favored letter. Into the same category comes with the vision. These instances, it is also the sight (Heb. mareh) of the burn- thought, are sufficient to warrant the ing bush by Moses, Ex. 3: 2, and the conclusion, that the prevailing historivoice addressed to Samuel in the tem- cal character of a narrative like the pie, 1 Sam. 3: 1. "The word of the present does not militate with the fact Lord," it is said, "was precious in of its being at the same time the record those days; there was no open vision;" of a transaction occurring within the according to which the occurrence had domain of the spiritual world. Yet no doubt the character of a vision. It neither on the other hand do they necesis said also, v. 15, that "Samuel feared sitate a spiritual construction. There is to show Eli the vision" (Heb. mareh). a presumptive and primafacie evidence But the word mareh is always used of in favor of the historical sense, unless internal visions and sights. In the New some paramount reason can be adduced Testament we meet with some striking for rejecting it. Even though the subparallel cases, where a manifestation, jective view might be intrinsically adapparently external and objective, is missible, still the opposite view may be yet really internal and subjective. Thus the most probable. in John 12: 28, 29, the Evangelist speaks (2.) It is maintained that Peter, 2 Pet. of a voice which came from heaven in a 2: 15, 16, speaks of the incident as an manner that would indicate a perfectly external one:-" Which have forsaken audible external and articulate voice, the right way, and are gone astray, foland yet it is plain, from what follows, lowing the way of Balaam the son of that it was addressed to the inner sense Bosor, who loved the wages of unrightof certain individuals present, while to eousness; but was rebuked for his inithe outward ear of others it seemed only quity: the dumb ass, speaking with as a vague hollow noise. To those man's voice, forbade the madness of alone who were capable of the opening the prophet." of an internal sense were the precise To this it is answered, that the mere words intelligible; while the multitude quotation of a passage like this from hear only a sound without meaning. the Old Testament does not necessarily Such, also, was the case in Paul's con- establish the sense of the latter as the B. 0. 1452.] CHAPTER XXII. 855 true sense. The writer takes it as he he thus hears and sees is spiritual infinds it, and as the latter alone conveys stead of natural. If the contrary is the lesson which he wishes to teach, he maintained, it should be clearly estabneither affirms nor denies as to any lished. The advocates of the strictly other sense. Yet, on the other hand, historical theory reply to this, that there as the literal sense is the most obvious is none but mere conjectural ground for sense, and such as would strike the affirming that the passage cited refers mass of readers as the true one, so Pe- to the miraculous event under considter may have been prompted to cite it eration. Viewed in its relations to the as having that sense, and which it is context it appears to have a much more impossible to show to be erroneous. natural reference to the state into which Various other considerations might he was brought when uttering the inbe adduced bearing upon the points spired prophecies recorded in the subabove stated, but we pass them by to sequent chapters. exhibit a little more distinctly the posi-, (3.) It cannot well be doubted that tive grounds on which Hengstenberg the appearance of the angel immediateand others rely to establish the sub- ly preceding the speaking of the ass jectivity of the incident. was an appearance addressed not to the (1.) Visions and dreams are desig- outward, but to the inward senses. But nated in Num. 12: 6, as the ordinary if the appearance of the angel was demode of divine communication to the signed for the spiritual eye of Balaam, prophets, and as Balaam belonged to then we may reasonably suppose also this class of men, and the speaking of that the voice of the ass was intended the ass to communications from God, for his spiritual ear. That such was who is expressly said to have " opened the fact, it is supposed, may be conthe mouth of the ass," we are author- eluded from the circumstance of his not ized, it is said, to assume that the pres- seeing the angel as soon as the ass saw ent was a case of subjective or visionary him. But why should not he and the revelation. animal have seen him simultaneously (2.) Balaam, in the introduction to if he actually appeared on the natural his third and fourth prophecies, ch. 24: plane like any other external object? 3, 4, 15, 16, speaks of himself as " the To this, however, it is an obvious reman which heard the words of God, ply, that admitting there was a spiritwhich saw the vision of the Almighty, ual or internal perception of the angel, falling into a trance, but having his it does'not follow that the vocal uttereyes open." It is maintained, that the ances of the ass were heard by any reference in this passage is especially other than the natural ear. A miracle, to the incident here recorded. It was on any ground, must be admitted in the on this occasion that he fell into a trance, case, and taking this for granted, there and in that state had his spiritual eyes is no difficulty in conceiving that diopened to perceive and read the lessons vine power may have caused articulate which the Lord designed in this way to sounds to proceed from the thorax of impart to him. - The visions of the Al- the animal that could be heard by the mighty were usually accorded in a state outward ear as readily as his natural of prophetic ecstasy. The presumption bray. therefore is, that if such a man as Ba- (4.) The declaration that " God openlaam, a seer by profession, sees and ed the eyes of Balaam" goes far to hears in his own proper sphere, what establish the internal or subjective 356 NUMBERS. [B. C. 1452. character of the miracle. The eyes grained servant, exclaims, "Because here opened were the eyes of the mind, thou hast mocked me; I would there not of the body. There is no intima- were a sword in mine hand, for now tion of physical blindness, and there- would I kill thee." This would seem fore the words can only properly be to be far enough from the language of compared with such as the following: a man whose attention has just been -2 Kings 6: 17, "And Elisha prayed, arrested by a prodigy so overwhelmand said, Lord, I pray thee, open his ingly marvellous. He answers as coolly eyes, that he may see. And the Lord as if such an altercation, carried on by opened the eyes of the young man; and blows on one side and complaints on he saw: and behold, the mountain was the other, had been a matter of frequent full of horses and chariots of fire round occurrence. It cannot be denied that about Elisha." Ps. 119:18, "Open there is considerable force in this sugthou mine eyes, that I may behold won- gestion, though it cannot be regarded drous things out of thy law." On this as absolutely decisive. It is not the head it is readily granted that there wont of Holy Writ to describe the emowas a supernatural couching of Ba- tions experienced by parties witnessing laam's vision to enable him to see the marvellous or miraculous events. We angel standing in menacing attitude cannot recall any one instance where before him, but it is denied that we this is done, and therefore feel that the can justly argue from this that there force of the present objection, if not enwas any thing more of a miraculous in- tirely annulled, is at least greatly weakfluence exerted upon Balaam. So far ened. as a " vision " is predicated of the pro- (6.) The current of Jewish interprephet, it seems to have been confined to tation, it is said, is in favor of the visthis single feature of the transaction. ionary character of the transaction. Nor is it to be doubted that the same To this purpose the following remark is power which opened Balaam's eyes to quoted from Maimonides: —" In whatthe perception of the angel may also ever connection we find it written in have opened the eyes of the ass to the Scripture that an angel spoke with any view of the same object. one, or that any thing was revealed to (5.) The fact that Balaam expresses any one by God, you are to know that,no astonishment at the occurrence ar- this is to be no otherwise understood gues strongly in favor of its internal than as having been done in a dream character. What could take place more or a prophetic vision." To this it is astounding, as an external event, than replied, that the solution is admitted for a man to find himself addressed by where a simple theophany, or a vision a dumb beast in a moving remonstrance of angels is concerned. An ecstatic against his cruelty,-" What have I state is granted to have occurred to Badone unto thee, that thou hast smitten laam so far as relates to the rencontre me these three times?" Should we with the angel. He was undoubtedly not suppose he would have been struck seen with the eyes of the mind, and not speechless himself at thus hearing arti- of the body; but when we go beyond culate speech proceeding apparently this, and claim that the other incidents from the organs of the beast on which of the journey were visionary or subhe rode? Yet he expresses not the jective, it is contended that the evidence least particle of surprise, but in a fit is insufficient to establish the position. of petulancy, as if chiding an old cross- It is scarcely possible to resist the B. C. 1452.] CHAPTER XXII. 357 conviction that the prophet actually fight against him. " Balaam went with saddled and mounted the ass, and pro- a purpose to curse Israel, and afterceeded on his journey like any other wards to have them killed with the traveller-that he passed through just sword. His curses would have been such localities as are described-that like "the piercings of a sword;" he the animal thrust herself against the had "whetted his tongue as a sword," wall in affright, thereby crushing Ba- and bent his arrow "even a bitter laam's foot-and that then, and not till word;" and the Lord to reward him then, did any of the incidents become according to his works sendeth out a visionary. But at that particular crisis sword against him."-Ainsworth. But the angel was revealed to the spiritual for the present Balaam was so blinded eyes of Balaam, and the visionary or by his cupidity, that he saw not the ecstatic state continued as long as the formidable opponent who confronted interview lasted with the angelic per- him in his way. Little cause had he sonage. Otherwise, it appears impos- now to boast of his visions, when his sible to define the limits between the ass saw more than he did. How many external or historical and the subjec- have God and the angels of God against tive. Where is the line of demarca- them, who do not see it! So, on the tion? What part of the narrative is other hand, the righteous are surroundnatural, and what supernatural? It ed like Elijah and Elisha with chariots would seem, therefore, the safest and of fire and horses of fire for their prosoundest position, to hold that all the tection, though like the servant of the incidents actually occurred on the nat- latter they may require the couching ural plane with the single exception of of their spiritual eyes in order to see it. the prophet's seeing and conversing " What a comfort is this to all that wish with the angel. well to the Israel of God, that he never suffers wicked men to form any attempt V. 23. And has sword drawn in his against them, without sending his holy hand. The import of "sword" as a angels forth to break this attempt, and symbol is that of opposition or antag- secure his little ones."-Henry. onism, amounting in many cases to ~ The ass turned aside out of the way, what is usually understood by wrath or etc. It might without impropriety here vengeance. Thus David, 1 Chron. 21: have been said to Balasam in the lan16, beheld the angel that plagued Is- guage of Job, " Ask now the beasts and rael " with a drawn sword in his hand." they shall teach thee," for his folly was Joshua, in like manner, saw the angel here reproved by the action of the ass, of the Lord similarly armed, Josh. 5: as it was afterwards by her words. In13, 14, when he appeared to him as asmuch as Balaam's own way was per" captain of the Lord's host," and about verse before the Lord, as he had forto execute judgment against the Ca- saken the right way and gone astray, naanites. The appearance of the angel 2 Pet. 2:15, so we may properly recogthus accoutred in the present instance nize a representation of this in the carried with it the implication, that if turning aside of the ass, which should the prophet presumed to pronounce a have given her rider a useful hint, notcurse upon the people whom the Lord withstanding the animal was prompted had blessed, it would be regarded as to the movement by a sufficient cause. virtually declaring war against God and " The ass knows his owner," sees his his holy angels, who would assuredly danger, and avoids it, but Balaam 358 NUMBERS. [B. C. 1452. 24 But the angel of the LonD herself unto the wall, and crushstood in a path of the vineyards, ed Balaam's foot against the a wall being on this side, and a wall: and he smote her again. wall on that side. 26 And the angel of the LoRD 25 And when the ass saw the went further, and stood in a narangel of the LORD, she thrust row place, where was no way to "does not know, does not consider," ol, in a very narrow pass. The walls and therefore virtually rushes on to de- of two adjoining vineyards here stood struction, v. 33. — And went into so near to each other that an extremely thefield. "In the East the roads are narrow passage was all that remained like bridle-paths across commons, and between them, and the ass therefore even through cultivated grounds are could not diverge into the fields, as she wholly unenclosed, except when they had done before. If she attempted to pass through gardens and plantations move either way, in consequence of her in the neighborhood of towns."-Pict. advance being opposed, she must necesBible. Mr. Kitto suggests in the same sarily be brought in collision with the connection, that the ass, after the first wall on one side or the other. view of the angel, turned aside from V. 25. She thrust herself against one of these bridle-paths into the wide the wall, and crushed Balaam's fbot fields through which it passed. Balaam against the wall. The original word for then forced her back by blows into the "thrust" and "crushed" is here the road. But presently they came to a same (ldhatz), only one is in the passive place where a deviation from the road or reflexive form, and the other in the was not possible, seeing it was confined active-lit. " She was violently pressed by vineyard walls on the right hand against the wall, and violently pressed and on the left. This fact he regards Balaam's foot against the wall." The as an intimation, that they were ap- word occurs, 2 Kings 6: 32, where the proaching a town or village, and that king's messenger, who was sent to take the Moabite lords had gone on ahead away Elisha's head, was "pressed (or to prepare a place for the diviner's re- crushed) in the door," though rendered ception. As the ass was gradually com- in our version " held fast." " The chilpelled into narrower and narrower dren of God have the angels to keep straits, so it was with Balaam himself, them in all their ways, and to bear and so it is with all men who imitate them up,' lest they dash their foot his perverse example in turning aside against a stone,' but Balaam, tempting from the straightforward path, and the Lord, hath his angel to withstand roam abroad in the open fields or by- him, whereby his foot is crushed against ways of disobedience. —~ And Ba- the wall; yet maketh he no good use laam smote the ass, to turn her into the thereof."-Alinsworth. Physical disasway. Gr. " Smote the ass with his rod, ters may befall the best of men, but the or staff," taken doubtless from v. 27. occurrence of such incidents is always The perverseness of Balaam was equal calculated to prompt the inquiry within to that of the beast, and equally deserv- us, whether our way is right in his ing of chastisement. sight or not. V. 24. The angel of the Lord stood in V. 26. Where was no way to turn either a path of the vineyards. Heb. be-mish- to the right hand or to the left. The B. C. 1452.] CHAPTER XXII. 859 turn either to the right hand or anger was kindled, and he smote to the left. the ass with a staff. 27 And when the ass saw the 28 And the LORD openedr the angel of the LORD, she fell down mouth of the ass; and she said under Balaam: and Balaam's r 2 Pet. 2. 16. road-way, it seems, continued to grow V. 28. The Lord opened the mouth of more and more compressed and nar- the ass. The precise nature of the row, till at length it passed between miracle here recorded it is not easy to walls so near together that any degree define. From the simple letter we of turning was impossible. Here again should infer that the vocal sounds were the opposing angel took his station, formed by the pulmonary organs of the and for the third time arrested the pro- animal, nor can we affirm that such was gress of the ass and his rider-emble- not the fact. Yet, on the other hand, matical, as we have before remarked, they may have been caused by a direct of the gradual course of the Divine act of divine power, and made to proprovidence in hedging up the way of duce upon the auditory nerve of Bawicked men, and causing them to fall laam the same effect as if they had isbefore him. "Fear, and the pit, and sued from the organs of the ass. But the snare shall be upon thee. He that certain it is, that the ass understood fleeth from the fear, shall fall into the nothing that was uttered. Articulate pit; and he that getteth up out of the sounds with men are caused by the acpit, shall be taken in the snare." Jer. tion of the mind operating upon the 48: 438, 44. lungs, and are, in fact, thought speakV. 27. And when the ass saw the angel ing. Not so with the brute animal. of the Lord, shefell down under Balaam. He is not capable of that kind of It is said to have been an old Pythago- thought which shapes itself into words, rean maxim, " Go not in the way where and, therefore, if he speaks, his lungs an ass has fallen down," something of must be mechanically moved by a evil omen being thereby implied. But foreign power, or the speaking must for the deplorable hardness of Balaam's proceed apparently from the animal, heart, he must have been struck and but really from Omnipotence. The confounded by so extraordinary an in- difference, however, between the two cident as the ass' falling to the ground, modes of construing the record is rather as she was not usually restive, nor had formal than real. A miracle is to be she ever before served him thus. But affirmed in either case, and on either he was too intent upon the attainment view the credit of the Holy Volume, as of his ends to consider the circumstance an inspired book, is abundantly susin.its true light, and also to be aware tained.- What have I done unto that the falling of the ass had been the thee, that thou hast smitten me these means of saving his life from the sword three times? The simple pathos of this of the angel. — And Balaam's anger appeal would seem capable of softening was kindled, and he smote the ass with a the obduracy and disarming the rage staff. "Thus they who by wilful sin of Balaam, whose madness was thus are running headlong into perdition, powerfully and affectingly rebuked. are angry at those who would prevent But one whose folly would not be their ruin."-Henry. amended by braying in a mortar, Prov. 360 NUMBERS. [B. C. 1452. unto Balaam, What have I done 30 And the ass said unto unto thee, that thou hast smit- Balaam, Am not I thine ass, ten me these three times? upon which thou hast ridden 29 And Balaam said unto the ever since I was thine unto ass, Because thou hast moc"ked this day? was I ever wont to me: I would there were a sword do so unto thee? And he said, in mine hand, for now would I Nay. kill thee. 31 Then the LoRD opened' the 8 Ps. 12. 10. t Gen. 21. 19.' K. 6. 17. Luke 24. 16, 31. 27: 22, would be little likely to be hast been always accustomed to ride wrought upon by the intelligent and until this present day?" The import articulate braying of the ass. probably is, that he was the only aniV. 29. Because thou hast mocked me. mal on which Balaam had ridden since He could see the alleged mockery of the time that he began to ride at all, or, the ass toward him, but could not real- in other words, from his youth. He ize his own mockery of God, who had was his familiar hack; and as he had so solemnly charged him as to the con- now done three times what he had never duct he was to observe in this emer- done before, he had at least the right gency. —~ For now Iwould kill thee. to claim of Balaamr that he should atThis might properly have reminded tribute it to some extraordinary cause. him of his impotency in regard to any See a parallel usage, Gen. 48:15, where injury he would have inflicted upon the same Heb. term is rendered "all Israel. His will would not be seconded my life long." Gr. "From my youth." by his ability. Another practical lesson ~[ Was I ever wont to do so unto to be drawn from this item of the nar- thee? Heb. "Have I accustoming been rative is suggested by the old commen- accustomed?" As the ass was of course tator Ness: "The ass had turned out incapable of understanding Balaam, or of the literal highway for saving her of making any such remonstrance as own life, and the life of her master, yet this, the words are to be considered as did he smite her, and would have killed the Lord's own rebuke, apparently uther for so doing: Whereas himself had tered by the dumb beast, of the harshturned out of. the metaphorical way of ness and cruelty of Balaam. It clearly the Lord, and followed his own crooked involved the implication, that when the ways with a purpose to destroy the creatures over whom the Lord has lives of God's people; therefore he de- given us dominion, depart from their served more to be smitten, yea, and wonted obedience, it is to be presumed killed, than his ass." that there is some good reason for it, V. 30. Upon which thou hast ridden and that reason is to be sought in. ourever since (Iwas) thine unto this day. selves. To forbear to make the inquiry The phrase in the original is somewhat is to give evidence of astonishing hardindefinite, being made up of the particle ness of heart and blindness of mind. for "since" and the suffix "thou" or -~ And he said, Nay. Thus confess"thine "-lit. "since thou," i. e., since ing to the justice of the ass's plea. thou wast a rider. Gr. "From thy Even with all his perverseness he could youth." Chald. " Since thou hast been." not withstand the reasonableness of the Sam. "From thy beginning." Vulg. expostulation. "Am not I thy beast on which thou V. 31. Then the Lord opened the eyes B. C. 1452.] CHAPTER XXII. 361 eyes of Balaam, and he saw the his hand: and he bowed " down angel of the LORD standing in his head, and fell flat on his face. the way, and his sword drawn in u Ex. 34. 8. f Balaam, and he saw thte angel, etc. of gratitude we are laid by these seaOr, Heb. " Uncovered the eyes," as if sonable and saving interpositions, howby the removal of a veil. That is, the ever unwelcome they may be at the eyes of his spirit, for angels and divine time. "Lo all these things worketh theophanies are never seen by the nat- God often times with man, to bring ural eye. He had, no doubt, the use back his soul from the pit, that he may of outward vision before, but here was be enlightened with the light of the liva supernatural couching of the internal ing." "When our eyes are opened, eye which revealed to him a divine an- we shall see what danger we are in in a tagonist confronting him in his way. sinful way; and how much it was for The reproving aspect of the august per- our advantage to be crossed in it, and sonage before him was rendered still what fools we were to quarrel with our more terrible by the drawn sword in crosses, which helped to save our lives." his hand, the symbol of opposition and -H-enry. — And he bowed down his warfare. The prophet was apparently head, and fell flat on his face. The going forward in accordance with a di- original is here marked by a certain vine dictation, yet in truth in contra- degree of ambiguity, so that we are left riety to the will of God. A conditional in doubt whether it is intended to be permission he had construed uncon- said that Balaam fell down upon his ditionally, and notwithstanding he had own face, or that he prostrated himself been so solemnly assured that Israel before the face or person of the angel, was blessed, and was to be blessed, still as is clearly understood by the Greek. he was going with a desire and a pur- The usage of the Hebrew will admit of pose to curse them. In order to awaken either rendering, but it would require him to a sense of his wickedness, the an extended display of that usage to deLord sent an angel, or rather appeared termine the question to the satisfaction as an angel, to stop him in his pre- of the reader. This we shall waive for sumptuous course. It is thus that the the present, simply remarking that, as Most High often interposes to arrest far as we have investigated the diction the progress of sinners, and prevent of the sacred writers, the evidence prethe commission of iniquity. Not that ponderates to our mind in favor of the he manifests himself precisely in this Greek version, viz., that he humbled way, but as his resources are infinite, himself before the face of the angel. he has innumerable methods of putting So also the Vulg. "Adoravit eum proforth providential hindrances in the nus in terram," adored him (falling) way of the perpetration of evil on the prone to the ground. It would seem that part of rash or heedless transgressors. Balaam recognized in the heavenly visHow many, by the approach of some itant a proper object of the profoundest unexpected person, or by some sugges- worship, which we know that angels tion of their own minds, are deterred are not. From the tenor of the narrafrom theft, robbery, burglary, adultery, tive it is to be inferred, also, that Balaam or murder. It only requires that the had at this time dismounted from the eyes of our understandings should be ass, which he had probably done when opened to see under what obligations she laid down under him, v. 27. 16 862 NUMBERS. [B. C. 1452. 32 And the angel of the LORD three times? behold, I went said unto him, Wherefore hast out to withstand thee, because thou smitten thine ass v these thy" way is perverse before me: v Pa. 145. 9. w 2 Pet. 2.14. X Prov. 14. 2. 28.18. V. 32. Wherefore hast thou smitten way it is their charge to oppose us, as thine ass, etc. The Angel-Jehovah here it is to preserve us in the way. Nor is opens his rebuke of the prophet by this more a terror to the ungodly, than charging upon him his abusive treat- to the righteous a comfort. For if an ment of the beast on which he rode. angel would keep even a Balaam from He is determined to show himself the sinning, how much more careful are all avenger of the wrongs of the brute those glorious powers to prevent the creation, over which man was appoint- miscarriages of God's children! From ed to rule, but not to tyrannize. But how many falls and bruises have they this was not the only lesson which Ba- saved us! In how many inclinations laam was bound to learn from this in- to evil have they turned us, either by cident. If the laws of mercy forbade removing occasions, or by secretly casthim to treat thus cruelly the simple ing in good motions! We sin too often, ass, and that without adequate cause, and should catch many more falls, if how much more was he forbidden to those holy guardians did not uphold smite innocent men with the scourge or us."-Adams.-' Because (thy) way curse of his tongue, when the Lord had isperverse before me. Heb. ydrat haddeclared himself their patron-protector. derek lenegdi, the way is rash, precipiThe proper inference, moreover, to be tate, perilous before me. We have given drawn by Balaam was, that he had a diversity of renderings to the original much more reason to smite upon his in order to make sure, if possible, of own breast, and to condemn himself, embracing the true one among them, than to have bestowed his blows upon as the term ydrat is one of the most duthe ass.- ~ I went out to withstand bious in the whole compass of the Hethee. Heb. "To be a satan to thee," as brew vocabulary. The lexicographal in v. 22, on which see Note. The lan- authorities of the highest class assign guage conveys the idea, that if men, by severally the different meanings we their perverseness and disobedience, have specified, and we know of no will act a satanic part towards God, he critic who has ventured to pronounce also will repay them in kind, and act a with confidence that any one of them is satanic part, or what shall seem such, correct to the exclusion of the others. towards them. "If ye walk contrary to Our English translation probably conme, I also will walk contrary to you." veys the true idea as well as any single "In what case are the wicked, that word that could be adopted. The anhave God's angqls for their opposites! cient versions afford us but little help in How deplorable and desperate is their the emergency, as in some of them the estate! God they have made their text is probably corrupt, and in others enemy, angels they cannot call their the equivalent term is quite as obscure friends, devils labor to destroy them, as the original. Gr. "Thy way is not the world cannot save them; whither seemly before me." Chald. "It is manshould they run for refuge?'They ifest before me that thou wouldst go in shall keep us in our ways;' out of the a way contrary to me. Syr. " Behold, B. C. 1452.] CHAPTER XXII. 363 33 And the ass saw me, and 34 And Balaam said unto turned from me these three the angel of the LORD, I Y have times: unless she had turned sinned; for I knew not that from me, surely now also I had thou stoodest in the way against slain thee, and saved her alive. y I Sam. 15. 24,30. 26. 21. I have come out that I might be an ad- recite to us those manifold gracious but versary to thee, since thou hast direct- unseen providences which have saved ed thy way against me." Sam. "Be- us from sin and punishment, because cause evil is thy way before me." The the Lord was not willing that we should import is, Thy purpose and intent in perish, but would that we should come going this journey is contrary to my to repentance and live. will as before made known to thee, v. V. 34. I have sinned. A confession 12. The apostle Jude calls it " the er- is at length extorted from Balaam, but ror of Balaam," and Peter speaks of it it covers not the whole ground of his as " forsaking the right way and going offence. He-confesses that he had done astray." It is observable that the an- wrong in abusing his beast, and pergel speaks in the language of suprema- haps would go so far as to acknowledge cy, as having the most absolute right a fault in setting out upon the journey to command. "Thy way is perverse at all, but the covetous prompting and before ME," as if it were the Lord him- the malicious design against the chosen self who utters the words, which we people he does not confess. While the doubt not is the fact. Lord's hand was stretched out against V. 33. The ass saw me and turned him, and hiswrath impending, he could from me, etc. Heb. "Turned at my say he had sinned, and profess a wilface or presence." So also in the en- lingness to return home, but in all this suing clause. - ~ Unless she had there was merely the working of a serturned from me, surely now also I had vile and compulsory fear, that trembled slain thee, etc. How penetrating and at the thought of punishment, and of cutting the purport in itself of this lan- that only. He intimates that his treatguage to Balaam we can easily con- ment of the ass was owing solely to his ceive, though the sequel evinces that ignorance that the angel stood in the its impression was very slight and tran- way against him, but it was the undersient upon his mind. So in thousands lying reason why the angel was there to of cases, if the eyes of thoughtless withstand him at all that ought to have transgressors were not, as it were, her- been the subject-matter of his confesmetically sealed-if Satan had not so sion. Indeed, we may recognize, percompletely blinded them by his delu- haps, a slight acknowledgment on this sive arts-they would perceive and ac- score, as otherwise it is not perfectly knowledge the fearful perils to which obvious why he should confess to havthey have been exposed, and the infi- ing sinned, inasmuch as he would not nite mercy by which they have been be apt to plead guilty to not having spared. Who shall tell how often it seen the angel standing in the way, might have been said concerning each were it not that he was aware that he of us, "Truly, as the Lord liveth, and ought to have seen himl and that he as thy soul liveth, there is but a step would have seen him but for the sinbetween thee and death." Who shall blinded state of his mind. There seems 364 NUMBERS. [B. C. 1452. me: now therefore, if it dis- 35 And the angel of the LoRD please thee, I Z will get me back said unto Balaam, Go a with the again. men: but b only the word that I z Job 34. 31, 32. a Is. 47. 12. b ver. 20. to have been an under-current of con- Thus it is that the Most High somesciousness that the non-perception of times grants the wicked desires of his divine antagonist reflected direct- men's hearts, while the concession is a ly upon the obtuseness of his moral token of anger and not of mercy. He vision. ~I Now, therefore, if it dis- answers them "according to the idols please thee, I will get me back again. set up in their own hearts," Ezek. 14: Heb. " If (it be) evil in thine eyes." 3, 4. One may be allowed, in a way of Gr. "If it please thee not." This has evil, to prevail, as it were, against God, somewhat the air of a proper retrac- and against his own soul, little dreamtion, but it does not meet the demands ing what a price he pays at length for of the case; rather it betrays a lurking his triumph. The case thus recorded hypocrisy in the spirit of the speaker. fitly represents the spiritual condition He is ready to return if his proceeding of the man whom the Lord's gracious onward should displease God. But what providence has checked by some wholeroom was there for an " if" in the case, some restraint, by the rebuke of sickwhen the divine will had been so clear- ness, or affliction, or the voice of conly made known to him? The cherish- science, that he might turn from the ing of the least doubt on the subject, or way of death; but who after the first putting the case at all hypothetically, terror has passed away, and the heavy showed that his heart still went after hand of his God is removed, lapses its covetousness, and that he was ex- again into evil, gives way to his besettremely loth to abandon the expedition. ting sin, and rushes onward in the caIt was a merefeigned willingness which reer of transgression. In respect to he professed. He was inwardly de- Balaam, we are ready perhaps to wonsirous of going, but if necessity con- der that he was not stricken down as strained him he would turn back, mak- well as withstood on this occasion; but ing, at the same time, a virtue of this as Adams (on 2 Pet. 2:15) remarks, necessity. "He spares Balaam, because he had V. 35. Go with the men. Here again more to do with him: that tongue shall the Lord "chooses the delusions" of get him honor in Moab, which meant the infatuated prophet. He has no there to dishonor him. God sees it more complacency in his course than more for his glory to fetch good out of he had in the former instance, v. 20. evil, than to suffer no evil at all. He But the same principle dictates his could soon rid the world of bad memacquiescence now that did then. See- bers, but then he should lose the praise ing him bent upon pursuing his chosen of working good by evil instruments." way, he is represented as saying to him -- B.ut only the word that I shall in words what he says to him in his speak unto thee, that thou shalt speak. providential permission, " Go; and This may as properly be understood as take the consequences." Such is Jar- a prediction, as a precept; implying chi's interpretation;-" Go with the that whatever the bias of his spirit men, for thy portion is with them, and might prompt him to utter, he would thine end is to perish out of the world." still find himself under a superior con B. C. 1452.] CHAPTER XXII. 365 shall speak unto thee, that thou Moab, which is in the border shalt speak. So Balaam went of Arnon, which is in the utwith the princes of Balak. most coast. 36 And when Balak heard 37 And Balak said unto Bathat Balaam was come, he went laam, Did I not earnestly send out to meet him unto a city of unto thee to call thee? wheretrol which it would be impossible to worshipping them. But they will have resist. His going to Balak is permit- it understood that these prophets must ted, but by the circumstance of the ass's be obsequious to their wishes; they speaking as with man's mouth, he is must favor their schemes of pride, amtaught that he is himself to be merely bition, avarice, lust, or oppression, or the mouth of God; not speaking his they are soon made to feel that their own words, but.such as should be put services are not required. We may see into his mouth; even as the words of from this instance, also, how much the animal had been put into her mouth. stronger with some are the bonds of Indeed, the whole miraculous incident self-interest than those of neighborly or seems to have been ordered with the brotherly affection. These Moabites, design of showing that Balaam was as instead of meeting their brother Israel truly an involuntary instrument in ut- with bread and water in the way, when tering his blessings upon Israel as was they came out of Egypt, would fain the ass in uttering articulate words meet them in hostile array and repel against its own nature. them from their borders; and yet the V. 36. He went out to meet him, etc. king himself does not hesitate to go That is, he went out with a cavalcade forth to the extreme limit of his kingto meet and welcome him in a style of dom to meet this mercenary soothsayer, princely magnificence. In like man- whom he had hired to curse the chosen ner, though with less pomp, Moses people. We have no ground to wonder went out to meet his father-in-law, Ex. at the malediction pronounced against 18: 7, Joseph to meet Israel his father, that nation, Deut. 23: 3-6. Gen. 26: 29, and the kings of Sodom V. 37. Did I not earnestly send unto and of Salem to meet Abraham, Gen. thee? Heb. "Sending, did I not send 14: 17, 18. Heb. 7: 1. Although we unto thee?" He is at a loss, like all cannot now determine the point from men clothed with power and wealth, which Balak started, yet it is to be in- and accustomed to have their will referred from the localities mentioned, garded as law, and their inducements that he travelled to a very considerable considered as irresistible, to conceive distance, even to Ar, on the border of why his solicitation should not have Arnon, which was the boundary be- taken effect at once. ~ Am I not tween Moab and the Amorites, ch. 21: able, indeed, to promote thee to honor? 13, 26. The respect shown to the hire- Heb. kabbedEkd, to make thee heavy, a ling prophet on this occasion evinces term employed elsewhere to signify the spirit of those who are devoted to that moral weight which arises from superstition without a sincere fear of the bestowment upon one of riches and God. They are cringing to their false honor. In this case, however, it is prophets; they load them with flatteries clear that whatever were Balak's boast and favors, and come but little short of of his ability, it amounted to nothing, 366 NUMBERS. [B. C. 1452. fore camest thou not unto me? word d that God putteth in my am I not able indeed to pro- mouth, that shall I speak. mote thee to honour? 39 And Balaam went with 38 And Balaam said unto Balak, and they came unto Balak, Lo, I am come unto Kirjath-huzoth. thee: have I now any power 40 And Balak offered oxen at all to say any thing? the and sheep, and sent to Balaam, c ver. 17. c. 24. 11. Ps. 75. 6. John 5. 44. d ver. 18. as he finally sent away Balaam in dis- V. 39. They came to Kirjath-fHuzoth. grace, because he was withheld by a Heb. "The city of streets." It probadivine power from cursing the people bly denotes the city to which the party whom the Lord had blessed. " They returned, and in that case we may supboth looked for promotion, either from pose it with probability to have been the other; and he that said,' Am I not the city of the royal residence, and perable to promote thee?' insinuates a con- haps at no great distance from where fession withal, Thou art able to promote the Israelites were now encamped. me. Two would be raised, and both by V. 40. And Balak offered oxen and the downfall of a third."-Adams. sheep. The offering of these beasts on V. 38. Have I any power at all to say this occasion had nothing to do with any thing? Heb. "Having ability am the subsequent oblations and invocaI able." The word for "ability" or tions of Balak and Balaam as related in "power" is repeated in the original to the following chapters. This was evimake the intimation more emphatic. dently merely a sacrifice of thanksgivThis is in some degree expressed by ing to the gods of Moab for the safe arthe phrase " at all" in our version. rival of the welcome guest, who is treatThe purport of Balaam's reply is this: ed with a feast upon the sacrifice. It " I. am come, indeed, in compliance was doubtless something similar to the with your request, and in reality should feast mentioned ch. 25: 2, of which it be glad to act in accordance with your is said, "they called the people of Iswishes; but I must forewarn you that rael unto the sacrifices of their gods; I am under a mysterious constraint, and the people did eat and bowed down and can speak only what the Lord shall to their gods." Of such a feast was be pleased to put into my mouth. Balaam, a professed worshipper of the Therefore be not surprised if the whole true God, invited to partake, and from affair should prove a failure." The aught that appears, accepted the inviwords contain a virtual excuse or apol- tation. According to the principles laid ogy, uttered in anticipation, and de- down by Paul, 1 Cor. 10:18-21, this signed to avert the king's displeasure was but another step in the career of in case the attempt should prove abor- evil in which he had embarked;-" Betive. How clearly did the Most High hold Israel after the flesh: are not they in this vindicate his character as the which eat of the sacrifices, partakers of Lord that "frustrateth the tokens of the altar? What say I then? that the the liars, and maketh diviners mad; idol is any thing, or that which is offerthat turneth wise men backward, and. ed in sacrifice to idols is any thing? maketh their knowledge foolish." Is. But I say, that the things which the 44: 25. Gentiles sacrifice, they sacrifice, to B. C. 1452.] CHAPTER XXIII. 867 and to the princes that were that thence he might see the with him. utmost part of the people. 41 And it came to pass on the morrow, that Balak took CHAPTER XXIII. Balaam, and brought him up A ND Balaam said unto Balak, into the higheplaces of Baal, a Build me here seven ale Deut. 12. 2. a ver. 29. devils, and not to God: and I would CHAPTER XXIII. not that ye should have fellowship with devils. Ye cannot drink the cup of Balak's First SacriJice. the Lord, and the cup of devils: ye can- V. 1. B2uild me here seven altars. A not be partakers of the Lord's table, peculiar sanctity did indeed attach to and of the table of devils."-~[ And the number seven among the Jews, but sent to Balaam and to theprinces. That we nowhere read of seven altars in the is, sent portions of the meat of sacrifice appointed worship of that people. As to Balaam and his friends where they they acknowledged but one God, so were lodged. It does not mean that he they had but one altar. Hence the sent for them to attend at the feast it- erection of seven, by Balaam's order, self. Vulg. "And when Balak had, savored seemingly of the tricks of killed oxen and sheep, he sent presents magic and incantation. The more to Balaam, and to the princes that were charitable conjectures of some exposiwith him." tors would refer it, however, to a deV. 41. Brought him uqp to the high sire to propitiate the God of the Jews, places of Baal. Heb. bimoth Baal, i. e., who had created the world within the consecrated high places of Baal. seven days, and had otherwise signalGr. " The pillars (or monuments) of ized this number. This we are inclined Baal." Chald. "The high places of his to regard as the correct solution of the Fear," i. e., of the god of his fear. Targ. incident, as otherwise we cannot so Jon. " The fear of Peor," i. e., the object well account for the language in v. 3, of the idolatrous fear. Baal, having the "peradventure the Lord (Jehovah) will import of Lord, Ma.-ster, or Patron, was come to me," which implies, we think, the name given by many nations in that he designed to address his worship that part of Asia to the idols worship- to the true God. Yet his conduct was ped on high places, hills, or mountains. marred as usual by gross inconsistency. Wherever employed it signified the His impiety is here evinced by the fact sun, and with the Moabites was but that instead of dissuading Balak from another name for Chemosh, their pre- his wicked purpose by citing the authorsiding deity. Balak made choice of an ity of God, who had forbidden him to elevated position, both because such curse Israel, he unites with him in enplaces were chiefly used for the purpose deavoring to effect this iniquitous end, of sacrificing to the gods, and from and that, too, under color of religious such a place Balaam could have a more service, building altars and offering distinct view of the camp of the Israel- sacrifices, as if the unchangeable Jehoites, which was thought to be a matter vah could be wrought upon by such of peculiar importance, as giving ad- ceremonies. Alas, how soon had he ditional efficacy to the curse uttered. forgotten the oracle of God, the sword 868 NUMBERS. [B. C. 1452. tars, and prepare me here seven lak, C Stand by thy burnt-offeroxen and seven rams. ing, and I will go: peradventure 2 And Balak did as Balaam the LORD will come to meet me, had spoken; and Balak and and whatsoever he showeth me, Balaam offered b on every altar I will tell thee. And he went a bullock and a ram. to an high place. 3 And Balaam said unto Ba- 4 And d God met Balaam: b ver. 14, 30. c ver. 15. d ver. 16. of the Angel, and the dangers he had from ch. 24: 1, "And when Balaam so narrowly escaped in the way, and saw that it pleased the Lord to bless how eagerly was he now "running Israel, he went not, as at other times, after the error" of his evil heart, mak- to seek for enchantments, etc.-~ And ing good the saying of the prophet, he went to an high place. Heb. va-ydlek "Let favor be shown to the wicked, shephi, of which the true sense is not yet will he not learn righteousness." easily ascertained. "Solitary," or "to V. 2. And Balak did as Balaam had a solitary place;" " a valley;" " a cliff spoken. It may doubtless be presumed of a rock;" "a bare hill," are the varithat Balaam had used his best efforts to ous renderings ascribed to it by critics convince Balak of the necessity of -di- and lexicographers. Chald. " He went recting his worship to the God of Is- alone." Gr. "He went straight forrael, if they would succeed in their ward." Vulg. "When he was gone scheme of malediction; and yet how with speed." A satisfactory choice astounding that they should not have from among these conflicting senses is seen the absurdity of endeavoring to scarcely possible, but as the current of engage the Most High to go counter to authority inclines to the signification his own counsels and attributes! of "hill" or "summit," we, on the V. 3. Stand by thy burnt-offering. whole, abide in that as the most probaHeb. "Cause thyself to stand," i. e., ble. Hengstenberg, with much confipresent thyself here in a devout atti- dence, adopts "bare hill" as the rentude before the Lord, and retain thy dering, as the verb sh2phdh, from position without attempting to follow which sheiphi is derived, has for its me in my retirement. Offerers were primary signification toplane or smooth wont to stand by their sacrifices while of. The altars were probably erected on burning, and thus present themselves a summit or summits shaded with trees, to the Lord, who had first respect to which intercepted the prospect; the hill the offerer and then to his gift, Gen. 4: to which Balaam went may be supposed 4, 5. Accordingly Balak and his princes to have been a bare or naked eminence, were to stand there, if so be God would giving him an unobstructed view of the have respect to their persons.- T Per- neighboring regions. Prof. Lee transadventure the Lord will come to meet lates it, "An elevated and conspicuous we. Gr. "If perhaps the Lord will ap- place, having an extensive view." pear."-~' I will go. That is, will V. 4. And God met Balaam. Gr. go by myself into some private place, "God appeared to Balaam." Chald. where I can perform those additional "The Word from before the Lord met secret rites which are necessary to com- (or came unto) Balaam." Sam. "The plete success. This may be inferred Angel of God found Balaam." The B. C. 1452.] CHAPTER XXIII. 369 and he said unto him, I have Return unto Balak, and thus prepared seven altars, and I thou shalt speak. have offered upon every altar a 6 And he returned unto him; bullock and a ram. and, lo, he stood by his burnt5 And the LORD put e a word sacrifice, he, and all the princes in Balaam's mouth, and said, of Moab. e c. 2. 35. Dent. 18. 18. Jer. 1. 9. 7 And he took up his para" meeting" was probably by a visible V. 5. And the Lord put a word in manifestation in the form of an angel, Balaam's mouth. Paying no attention as on a former occasion. Although to Balaam's pompous parade of his Balaam now sought the Lord, both hypocritical worship, which was in fact from wrong motives and in wrong an abomination to him, Prov. 15: 8, he methods, so far as enchantments were sends him back with a burden of blessemployed, yet he was pleased to meet ing instead of cursing, though contrary him and put a word in his mouth, in to his own and to Balak's desire. " The which he acted with a view to the good preparations of the heart in man, and of his people, rather than to the person- the answer of the tongue, is from the al gratification of the prophet. " But Lord." "This speakq comfort to God's will God meet with a sorcerer? Will witnesses, whom at any time he calls he make a prophet of a magician? 0 out to speak for him; if God put a word man, who shall prescribe God what in- into the mouth of Balaam, who would struments he shall use! He knows have defied God and Israel, surely he how to employ, not only saints and will not be wanting to those who desire angels, but wicked men, beasts, devils, to glorify God and edify his people by to his own glory. He that puts words their testimony; but' it shall be given into the mouth of the ass, puts words them in that same hour what they into the mouth of Balaam: the words should speak.' "-Henry. do but pass from him; they are not polluted, because they are not his." —Bp. Balaam's first Prophecy. Ball.-~ I have prepared, etc. Heb. V. 7. And he took uqp his parable. "I have set in order." Balaam here Heb. mdshTil, comparison, similitude. recites his doings before the Lord, as if The term is applied to any kind of allehe did not know how many altars he gorical or figurative speech of a more had made, and how many sacrifices he solemn and weighty import than usual. had offered, or as if he would be pleased Under this head come such sayings as with such a magnificent show of devo- the proverbs and apophthegms of wise tion. Well might the reproof have now men, and such prophetical utterances been addressed to Balaam which was as those here recorded, of which the afterwards given to Saul: "Hath the style is somewhat elevated and majesLord as much delight in sacrifices and tic. We do not find it, however, a offerings, as in obeying the voice of the designation of prophecy in general, but Lord: behold, to obey is better than only of that species which partakes of sacrifice, and to hearken than the fat the sententious and oracular. Targ. of lambs." So again, Prov. 21: 3, "To Jon. " He took up the parable of his do justice and judgment is more accept- prophecy." By "taking up" is deable to the Lord than sacrifice." noted uttering or pronouncing in a 370 NUMBERS. [B. (C. 1452. ble, and said, Balak the king 8 How shall I curse, whom of Moab hath brought me from God hath not cursed? or how Aram, out of the mountains of shall I defy, whom the LORD the east, saying, Come, curse 9 hath not defied? me Jacob, and come, defy A Is- 9 For from the top of the rael. rocks I see him, and from the f ver. 18. c. 24. 3, 15, 23. Job 27. 1. 29. 1. P. hills I behold him: lo, the peo78. 2. Ezek. 17. 2. Mic. 2. 4. Hab. 2. 6. Mat. 13. 33,35. g Prov. 26. 2. A 1 Sam. 17. 10. i Is. 47. 12, 13. somewhat elevated tone of voice, such says Balaam, to curse Israel, but how as would be calculated to command par- can I, when God, the true author and ticular attention.- Hath brought sole lord of blessing and cursing, does me from Aram. That is, Aram-Naha- not curse, but blesses him? This was raim, Aram of the two rivers (Tigris honestly acknowledging that his tongue and Euphrates), to which answers the was tied, so that he could utter nothing ancient Jflesopotamia, or region between except as he was prompted by a divine the rivers. Gr. "Balak the king of impulse. The fundamental import of Moab, hath sent for me from Mesopo- the declaration is, that as God hath not tamia." Targ. JQn. "Balak hath sent cursed, so Balaam cannot. Blessed are for me from Aram, which is by Euphra- they whom the Lord himself will not tes." Comp. Deut. 23: 4, "They hired curse, and upon whom he pronounces a against thee Balaam the son of Beor, of blessing, even in the presence of them Pethor of Mesopotamia, to curse thee." that would curse. This is the privilege This region is for the most part fiat, but of all the Israel of God, and of every the northern part of it is mountainous, single believer in Christ. To every and from that quarter came Balaam, as secret or open enemy the Lord says, he here declares that he was called out of "Thou shalt not curse whom I have "the mountains of the east." -T Defy blessed." This was a clear demonstraIsrael. Heb. zoamth, implying to exe- tion of the vanity of the compliment crate with violent threats and indig- paid him by Balak, "I wot that he nant rage-a word of peculiar intensity whom thou blessest is blessed, and he of meaning. It occurs Dan. 11: 30, whom thou cursest is cursed." "Therefore shall he be grieved, and V. 9. From the top of the ~rocks I see return, and have indignation against him, etc. His elevated position on the the holy covenant." Hengstenberg re- rocks gave him a commanding view marks, " The sense of being angry will of the encampment of Israel, but the appear quite appropriate to this pas- words have a reach of meaning beyond sage, if it be considered that the curse what was embraced in the mere extercan only be the result of the most vio- nal vision. Though as seen from the lent inward excitement against the ob- great distance at which he stood they ject of it, and that any one would must have been diminished to a dwarfstrive, before pronouncing it, to arouse like size, yet they portended something himself to rage in every way, upon the great and formidable. In the spirit of intensity of which the efficacy of the prophecy he sees far more in the people curse depended." of God than struck the outward eye. V. 8. How shall I curse whom God In fact, we are no doubt to consider lwath not cursed, etc. I am required, that Balaam's ecstatic vision through B. C. 1452.] CHAPTER XXIII. 871 ple shall dwell alonek, and shall' not be reckoned among the nak Deut. 33. 28. 3 Ex. 33. 16. Ezra 9. 2. Eph. 2. 14. tions. out was not merely corporeal, but that Their knowledge and worship of the with the seeing of the bodily eye there true God has ever formed a broad line was combined the penetration of the of demarcation between them and the spiritual eye which pierces into the various peoples that have been sunk in depths and essences of invisible things. ignorance and idolatry. They are now This is evident from the subsequent indeed, for their sins, and especially for prophecy, ch. 24: 5, when, with open their rejection of Christ, scattered over eyes he depicts the loveliness of the the earth, yet they dwell alone; they tents of Israel in a manner which shows do not amalgamate with other nations; that the outward beholding is intro- they are not reckoned among them. duced only as a basis for the inward. Their own strongly marked peculiari-- The people shall dwell alone, etc. ties, and the prejudices and antipathies Heb. lebiddd yishkon, shall dwell, or of Christians, Mohammedans, and Patabernacle, alone, the root from which gans, still keep them unmingled with comes Shekinah. The original term those among whom they sojourn, and for " alone" is closely related in signifi- in many cases deprive them of particication to the Heb. bdteh, implying safe- pation in the common privileges of citity, security, and both ideas are to be zenship. Even in their captivities their included in the present rendering. The peculiarities as a people have remained word "for" (ki) in the commencement unshaken. While other nations, when of this verse is no doubt to be regarded vanquished and dispersed, have become as a connective between what precedes incorporated with their victors, and and what follows:-" How shall I curse been assimilated to the people among or defy the people whom God hath not whom they have dwelt; the Jews in cursed or defied,for, beholding as I do every country are a distinct people, with interior vision the vast congrega- and are living witnesses to the truth of tion, I perceive that their destiny is to this prophecy. But "how," as Bp. dwell as an isolated race, separate from Newton inquires, " could Balaam, upon all other nations, and enjoying the pecu- a distant view only of a people, whom liar auspices of heaven both temporal he had never seen or known before, and spiritual." Here was a declaration have discovered the genius and manof their present blessedness, and a re- ners, not only of the people then living, markable prophecy of their future con- but of their posterity to the latest genedition, to the fulfilment of which all rations?" Surely nothing short of a history bears witness. It has uniformly divine inspiration could have opened been their great peculiarity, and now, their character and destiny to his view. after the lapse of three thousand years But his words are not to be understood "the people still dwell alone, and are of the literal Israel only. They are not reckoned among the nations." Other equally true of that spiritual body which nations have passed away, or been Israel after the flesh represented. The melted down into one common mass, members of the Lord's true Christian while the race of Israel has remained church also dwell alone. Owing to the distinguished by indubitable marks of influence of the principles by which national character, and by special pecu- they are governed, and to the hatred liarities of feature, manners, and laws. and opposition of the world of the un 3872 NUMBERS. [B. C. 1452. 10 Who m can count the dust of Jacob, and the number of the m Gen. 13.16. fourth part of Israel? Let me godly, they are inevitably separated his own intelligence and his own will. from them. Denying ungodliness and The words embody a prophetic intimaworldly lusts, renouncing all sinful tion of the vast physical increase of the pleasures, gains, and glories, they are Israelitish people, but we apprehend marked by a holy singularity, and are that the spiritual seed is the principal reckoned as a distinct and separate peo- theme of the prediction, those numbers ple. All this is to be considered as en- of the true people of God which have tering into the purport of this inspired been gathered together into his Chuch prediction, and we are to recognize the through all ages, and of which the sum spiritual as well as the literal fulfilment is continually swelling. We think it throughout.'~ Slhall not be reckoned has respect to that "great multitude, among the nations. Or, Heb. "Shall which no man can number, of all nanot reckon itself," which is a well-known tions, and kindreds, and people, and and very frequent usage of the Hithpael tongues, which stand before the throne conjugation (yithhashshdb). However and before the Lamb, clothed with it might be in the estimate of others, white robes and palms in their hands." yet this holy singularity should be fully — ~ And the numbe~r of the fourth asserted to the consciousness of the (part) of Israel. Or, "Of a quarter," chosen people, both the external and as also in the Chald. " Of one of the four the internal. This conscious isolation camps of Israel," in allusion to the fourexpresses itself appropriately in the lan- fold division of the tribes in the order guage of the apostle, " We know that of encampment, as described ch. 2, havwe are of God, and the whole world ing the Tabernacle in the midst. It lieth in wickedness," 1 John 5:19. was equivalent to saying, How vast is V. 10. Who can count the dust of Is- already the number of this favored peorael, etc. Heb. "Who counteth?" Chald. ple, when even in their present condi" Who is able to count?" The " dust of tion one department of their camp looks Jacob " is evidently the seed of Jacob like a whole nation! But how much multiplied according to the promise, more immense shall be the increase of Gen. 28: 14, to a number which could their spiritual seed in after times!only be compared to. the dust of the ~ Let me die the death of the righteous, earth, whence Geddes renders it, " Who and let my last end be like his! Heb. shall count the dust-like seed of Jacob?" " Let my soul die;" a Hebrew phrase Of the ancient versions the Gr. has, in which the soul is put for the person, " Who hath exactly calculated the seed whether I, thou, or he, as the case may of Jacob?" Chald. "Who can count be. We find it said of Rachel, Gen. the little ones of the house of Jacob, of 35: 18, that "it came to pass as her whom it was said that they shall be soul was in departing," an expression multiplied a's the dust of the earth?" equivalent to death. So also Samson Yet as there seems to be no good rea- says, Judg. 16: 30, "Let my soul die son for supposing that Balaam was ac- with the Philistines." So likewise, quainted with this promise, we cannot when the Lord is said to swear by his well resist the conclusion that the lan- soul, Jer. 51:14, the meaning is, that guage was put into his mouth by a di- he swears by himself. The original vine suggestion wholly independent of term for "righteous" is t'Y3u' yeshi B.C. 1452.] CHAPTER XXIII. 373 die the death n of the righteous, 11 And Balak said unto Baand let my last end be like his! laam, What hast thou done unto n Ps. 37. 37. Prov. 14. 32. 2 Cor. 5. 1. rim, from a root implying rectitude, die also. Gr. "Let my soul die with probity, integrity. Its first three let- the souls of just men."-~ And let ters correspond with the first three in my last end be like his. Heb. aharithi, Israel (i~'), to which Hengsten- my hereafter, lit. my afterhood. Gr. berg and others suppose it alludes. It "Let my seed be like their seed," i. e. is doubtless equivalent also to "Jeshu- my posterity. This is usually underrun," Deut. 32: 15, signifying qjpright stood as the expression of a wish on or righteous. He would intimate, by the part of Balaam that his last end, applying the word upright to Israel, or closing scene, might be like that that he regarded their lot as superior of the righteous. This idea we may in distinction and privilege to that of properly include in the import of the all other people, and therefore would term, but from dominant usage we inwish to have his own identical with it. dine to give it a more extended sense, Chald. "Let my soul die the death of as equivalent to his general or entire futhe just men thereof," i. e., of the peo- ture, the whole sequel of his lot, both in ple of Israel. As if he had said, They this world and the next. This idea of are a people not only happy in this life simple futurity will be found to be the above other nations, and therefore be- prevailing sense of the term in the yond the reach of my curses, but they sacred writers, and this brings it suffihave this peculiar privilege, that they ciently into parallelism with the preare happy after death. Their happi- ceding clause. Viewed in this light, ness begins where the happiness of the words convey the virtual desire of others ends; and I therefore heartily every man, even the most abandoned, wish that my soul may have its portion who is capable of appreciating the conwith theirs when I die. But, alas, the trasted lot of the righteous and the sequel shows how vain was the wish. wicked. Who is there that lives under Refusing to live the life of the righteous, the light of the Gospel but feels an inand intent upon the wages of iniquity, ward persuasion that God will put a he perished at last by the sword of Is- radical difference between these two rael, being found among their enemies, classes? However much the worldly ch. 31: 8. Josh. 13: 22. The spirit of or vicious man may hate the persons prophecy, however, undoubtedly refers of the righteous, he envies their state, to the favored lot of the true as well as and inwardly cherishes the thought, of the typical Israelites, for an ungodly " If I were now to die, I should be glad Jew can no more be saved than an un- to be found in their lot." But vain is godly heathen. Looking onward to the the hope of any man to die the death of future lot of the spiritual Israel, he saw the righteous if he will not live his life; them distinguished from the rest of the or that he shall attain to his end withworld, and however they might be in- out walking in his way; volved in the calamities of the wicked "' O let me die his death!' the prophet cries, here, yet he beheld them translated at'Then live his life,' the sacred word redeath to a state of endless blessedness plies." and peace; and therefore he desired V. 11. Itook thee to curse mine enethat the death which they died he might mies. Heb. ldkahtikd, I received thee. 874 NUMBERS. [B. C. 1452. me? I ~ took thee to curse mine speak that which the LORD hath enemies, and, behold, thou hast put in my mouth? blessed them altogether. 13 And Balak said unto him, 12 And he answered and Come, I pray thee, with me unsaid, P Must I not take heed to to q another place, from whence o c. 22. 11. p c. 22. 38. q 1 K. 20. 23. Gr. and Vulg. " I have called thee." was towards Balak and his rewards, Chald. " I have led thee." This allusion, and that if he had been left to himself, we think, is to his first sending for Ba- he would have yielded without reserve laam and his subsequent reception of to the wishes of his royal employer. him in his territories. The words ex- But being inwardly withheld from press the vexation of the king at the cursing, he speaks as if he would make abortive attempts of Balaam to inflict a virtue of his obedience to the necessihis curses upon Israel. It is as if he ty laid upon him, which probably went had said, "What an impotent prophet, to deepen the self-deception that he what a sad hireling, art thou! I took was all along practising upon himthee for one who~would do the work for self. which my wages paid thee; and now V. 13. Come, I pray thee, with me how grievously hast thou failed me! unto anotherplace, etc. Balaam having Instead of cursing, thou hast altogether now declared to Balak the reason of his blessed them." Heb. "Blessing thou failure, the infatuated king strangely hast blessed them." Notwithstanding imagines that the locality was in fault, all his pompous parade of altars and and that the Most High would be more sacrifices, as if he would devoutly wait propitious to him in another situation, for such an answer as God should send and would look more graciously upon him, yet when the result failed to an- fresh sacrifices. He therefore proposes swer his expectations, he was wrought to him to shift his position, with a view into a passion against Balaam, as if he to gain a better prospect of the objects were the sole cause of the disappoint- of his anathemas, as if a change of place ment. "Sometimes God makes the with man could produce a change of enemies of his church a vexation one purpose in God! The proposal implies to another, while He that sits in the a confidence in some magical power heavens laughs at them, and the efforts exercised by the eye, as if this organ of their impotent malice."-Henry. contributed somewhat to the efficacy V. 12. Afust Inot take heed to speak of the imprecation. That the clear,that, etc. Or, Heb. "Shall I not ob- fixed gaze of the enchanter had a deserve to speak?" Although the proud cided effect upon his art, is the unking, in the preceding verse, reproach- equivocal testimony of ancient writers es Balaam as though he had fairly pur- who have described the superstitions chased the authority to control his ut- of their age. Balak accordingly deterances as he pleased, yet the prophet termines, if possible, to bring him to here represses his arrogance by plead- such a stand-point on the mountains ing the divine command, and assuring that he shall not be dismayed by a him that he could announce only what view of the whole body of the people the Lord had put into his mouth. It is en masse, but shall see only such a porclear, however, from the whole narra- tion of them as shall be most favorable tive, that the inclination of his heart to the effect of his malediction. B. C. 1452.] CHAPTER XXIII. 375 thou mayest see them: thou 16 And the LORD met Bashalt see but the uttermost part laam, and put' a word in his of them, and shalt not see them mouth, and said, Go again unto all: and curse me them from Balak, and say thus. thence. 17 And when he came to 14 And he brought him into him, behold, he stood by his the field of Zophim, to the top burnt-offering, and the princes of Pisgah, and built' seven al- of Moab with him. And Balak tars, and offered'a bullock and said unto him, What u hath the a ram on every altar. LORD spoken? 15 And he said unto Balak, 18 And he took up his paraStand here by thy burnt-offer- ble, and said, Rise" up, Balak, ing, while I meet the LORD and hear; hearken unto me, yonder. thou son of Zippor: r ver. 12. 8 Is. 1. 11. t ver. 5. u 1 Sam. 3. 17. Jer. 37. 17. v Judg. 3. 20. nical with prophets and diviners. The next verse shows that " the Lord " is to V. 14. Brought him into theefild of be understood. Zophim. That is, to the field of the V. 18. Rise up, Balak, and hear. spies or watchers. Gr. "He took him to a This can hardly be understood of the watch-tower of the field." It was prob- bodily position, for it seems, v. 17, that ably some lofty position commanding a he was then standing by his burntwide view of the adjacent country, and offering. It is to be conceived rather such as was usually chosen for a place as having reference to a mental erection of espial by those appointed to watch or attentiveness. Hengstenberg well the approach of enemies.-~ To the remarks: "He calls upon the king to top of Pisgah. Gr. " To the top of the rise mentally, as the importance of the quarried (rock)." Chald. "To the top prophecy he was about to utter deof the hill;" both versions understand- manded. This'Rise up' is applicaing the original as a common instead ble not to Balak only, but to all who of a proper name. As the Hebrew term approach the holy Scripture. Whoever has the article, there is perhaps some would understand God's Word, must ground for this opinion, and for the free himself from his natural sloth and rendering "top (head) of the hill," but mental dissipation-must gird himself it is now impossible to determine the up and collect his mental powers." minutiae of the topography of this re- Such an internal state would, however, gion. Hengstenberg, in the Geograph- ordinarily express itself by suitable outical Appendix to his treatise on the ward gestures; the words are therefore History of Balaam, has treated the sub- equivalent to an intimation that he ject more fully than any other one. should hearken with every token of beV. 15. While I meet (the Lord)'yon- coming reverence to a message brought der. The words supplied are evidently from God, even as Ehud, Judg. 3: 20, to be understood, as may be inferred told Eglon that he had brought him from the similar passage, v. 3. Gr. " I such a message; it is said that "he will go to inquire of God." The phrase arose out of his seat."-~ T Hearken "going to meet" was probably tech- unto me, thou son of Zippor. The words 376 NUMBERS. [B.C. 1452. 19 Godw is not a man, that hath he said, and shall he not he should lie; neither the son do it? or hath 2 he spoken, and of man, that he should repent: shall he not make it good? w 1 Sam. 15. 29. Ps. 89. 35. Rom. 11. 29. Tit. 1. 2. Heb. 6. 18. James 1. 17. z 1 Chr. 17. 17. Mic.. 20. of Balaam are all along marked by the not lie nor repent; for he is not a man equivalent parallelisms, or hemistichs, that he should repent." The Scripture, so peculiar to Hebrew poetry. There indeed, occasionally predicates repentis usually some shade of difference in ance of the Most High, but the scope of the meaning of the two clauses, while the context will make it plain in such the substantial purport is the same. cases, that it is the language of apThe authoritative tone which Balaam parent rather than of real truth, and here assumes, in commanding Balak's that nothing more is meant by it than attention, is to be referred to the same that a change takes place in the mode general afflatus or impulse under which of his dealings with his creatures in he speaks throughout. The words are view of a corresponding change in a fit preface to the solemn enunciation their deportment towards him. The that follows, which, in point of style, principle is clearly developed in the rises to the highest pitch of sublimity following passage from Jer. 18: 7-10, and grandeur. "At what instant I shall speak conV. 19. God is not a man that he cerning a nation, and concerning a should lie, etc. The rendering of the kingdom, to pluck up, and to pull Chald. is here peculiar: " The word of down, and to destroy it: if that nation God is not like the speeches of the sons against whom I have pronounced, turn of man, (for) the sons of man do say from their evil, I will repent of the evil and lie." The language implies a vir-.. that I thought to do unto them. And tual reproach, as much as to say, at what instant I shall speak concern"Wouldst thou make God a liar?" ing a nation, and concerning a kingNo more fearful mistake is made than dom, to build and to plant it: if it do when we judge the Lord from our- evil in my sight, that it obey not my selves. Men change their minds, and voice, then I will repent of the good, therefore break their word; they lie, wherewith I said I would benefit because they repent. But God does them." But all this is to be understood neither. He never changes his mind, in perfect consistency with the essenand therefore never recalls his prom- tial truth, that in him "there is no ises. His very name, "Jehovah," im- variableness, nor shadow of turning." plies the unchangeable as well as the All such language is a mere adaptation eternal. "He is of one mind; and who to our feeble modes of conceiving dican turn him?" This immutability vine things. —' Hath he spoken, and makes it "impossible for him to lie," shall he not make it good? Heb. " Shall and consequently he can never swerve he not cause it to stand?" that is, confrom his purpose of preservation and firm it. Chald. "And all his words benediction towards his people.- shall be confirmed." Gr. "Shall he ~ Nleither the son of man, that he should speak, and shall he not continue?" repent. A parallel testimony we find that is, constantly perform what he borne by Samuel before Saul, 1 Sam. hath spoken. A comparison of the fol15: 29, "The strength of Israel will lowing passages will show the relation B. C. 1452.] CHAPTER XXIII. 377 20 Behold, I have received 21 He hath not beheld inicommandment to bless, and he quity in Jacob, neither hath he Yhath blessed; and I cannot reverse it. a Ps. 103.12. Is. 1.18. 38.17. Mic. 7. 19. Rom. 4. y c. 22.12. z John 10. 29, 29. Rom. 8.38, 39. 7, 8. 8. 1. between confirming and continuing. " And I shall not turn my blessing from Deut. 27: 26, " Cursed be he that con- them." Our version, however, conveys Jirmeth not all the words of this law to the correct sense. Balaam wo uld not do them." Gal. 3: 10, "For it is writ- reverse the divine decree because he ten, Cursed is every one that continu- could not; and what he says of himeth not in all things which are written self holds true of all others and in all in the book of the law to do them." ages. The divine purposes insure to The words convey a universal truth, al- the members of the true church the though it is not improbable that they performance of the divine promises. were spoken with a more specific refer- Not an iota of all that the Lord hath ence to what the Lord had declared said shall fail. No power in heaven, through Balaam in his first promise, earth, or hell, can avail to turn aside and the substance of which is recited in the Most High from his fixed purpose the ensuing verse. The causes which of bestowing the blessings of eternal operate to make men fail in accomplish- life upon his genuine people. Is. 14: ing their intentions or promises can 27, "For the Lord of hosts hath purhave no place with Jehovah. He is in- posed, and who shall disannul it? and deed said in Scripture to repent when his hand is stretched out, and who shall he withholds his punishments on the re- turn it back?" How cheering the pentance of men, or when he revokes thought amidst the mutabilities of life the mercies which they have abused. -"Jesus Christ, the same yesterday, But his purposes are irrevocable by to-day, and forever!" How great the himself, and unalterable by others. consolation to the Lord's followers, that Whatever of mercy or of judgment he none can reverse what he has said; hath declared to any man or people, none turn the blessing into a curse! neither men nor devils can hinder, for V. 21. He hath not beheld iniquity in being unchangeable on earth himself, Jacob, neither hat/a he seen perverseness he cannot but be immutably true to his in Israel. Heb. dven, iniquity, a term word. of large import, denoting all the variV. 20. Ihave received (commandment) ous kinds of sin or iniquity which cause to bless. The word supplied is evidently pain, sorrow, and misery, and applied required by the sense, and the Hebrew in particular to idolatry, as it is renderusage furnishes frequent instances of ed 1 Sam. 15:23, while in Is. 66:3, it similar omissions, which are easily sup- is rendered an idol. So also Chald. plied from the scope of the passage. "I see that there are none who worship Thus, 1 Chron. 18: 6, " Then David put idols in the house of Jacob, nor any serin Syria-Damascus," which is expressed vants of trouble and vanity in Israel." in full in the parallel passage, 2 Sam. Vulg. " There is no idol in Jacob, nei8: 6, "Then David put garrisons in ther is there any image-God to be seen Syria of Damascus." ~. And Ican- in Israel." When applied thus to idolnot reverse it. Or, Heb. "I shall not atry it involves the accessory idea of turn it away, or turn it back." Chald. nothingness and vanity as predicable 378 NUMBERS. [B. C. 1452. seen perverseness in Israel: the the shout " of a king is among LoRD b his God is with him, and them. 6 Ex. 29. 45, 46. 33. 16. Ps. 46. 11. c Ps. 118. 15. thereof; and when Paul says, 1 Cor. thereby utterly to forsake, curse, and 8: 4, "an idol is nothing in the world," destroy them. In this sense God is the allusion is undoubtedly to the term said not to see sins, as elsewhere he is iven, vanity, occurring in this and other said toforget them, Is. 43: 25. Jer. 31: connections. The Gr. has, " There shall 24; and to cover them, Ps. 32: 1, which be no calamity in Jacob, nor shall mis- keeps them out of sight, and so out of ery be seen in Israel." Some degree mind; to blot them out, Ps. 51:1, 9; of ambiguity will still adhere to the and to cast them behind his back, Is. 38: words, preventing us from defining the 17, or into the depth of the sea, Mic. 7: exact shade of meaning, but from domi- 19. And so parents are sometimes said nant usage in respect to both the orig- not to know or not to see those sins in inal terms for "iniquity" and "per- their children which they do not so take verseness " (dven and imal) it is evident notice of as to chastise them. Other that the idea of idolatrous worship does interpretations more or less plausible enter into their import, although the have been proposed by commentators, authority for the present rendering can- but we forbear to state them, as the not be fairly questioned. The purport, above answers sufficiently the demands then, of the passage, we take to be, that of the text, and strikes us as far the God had not seen in Israel that degree most probable.- [ The Lord his God of iniquity and perverseness which is with him. Chald. "The Word of the should be a sufficient ground for inflict- Lord their God is for their help." These ing upon them a curse, which was Ba- words point directly to the source of laam's desire and Balak's design. But their peculiar blessedness. It was from as we know the Lord did see, in the the divine presence dwelling in the literal Israel, the grossest outbreaks of midst of them, sustaining and protectwickedness and rebellion-as he says ing them. This prerogative was a sign expressly Ex. 32: 9, " I have seen this of the gracious state of those to whom people, and, behold, it is a stiff-necked it pertained, as otherwise the privilege people;" and again, Am. 3: 2, " You of communion with Him could not have only have I known of all the families been enjoyed, according to the intimaof the earth; therefore I will punish tion 1 John 1: 6, 7. So also Ex. 33: 3, you for all your iniquities "-we are "For I will not go up in the midst of naturally prompted to look beyond the thee; for thou art a stiff-necked people, representing to the represented body, lest I consume thee in the way." The and recognize the truth of the declara- Lord was indeed symbolically and typition in its reference to the spiritual in- cally with the Israelites in the wilderstead of the natural Israel. As predi- ness and in Canaan, but the fulness of cated of his true church in subsequent the declaration is to be realized only in times, indeed in all times, the Lord may that Israel which is after the spirit and be said not to see iniquity or perverse- not after the flesh. ~[ And the shout ness in it, because he does not see it to of a king (is) among them. Heb. "In punish it, or to permit it to prevent i him," i. e. in Jacob or Israel, spoken their salvation. It means that he does of collectively. The original term for not so see their sins as to be provoked " shout " (teruath) is used to denote the B. C. 1452.] CHAPTER XXIII. 379 22 God brought them out were the strength of an uniof Egypt he hath e as it corn. d c. 24. 8. e Deut. 33. 17. Ps. 92. 10. alarm-sound made by the silver trum- significant. "The fruitlessness of his pets described ch. 10: 5, 6, on which undertakings against Israel is here see Note. It is employed also to de- proved to Balak, not from the fact that note a shouting of joy and exultation, God had brought them out of Egypt, as when a king or conqueror returns in but that he is bringing them out. The triumph from war, and his coming is idea is, whoever has God for a leader hailed with jubilant acclamations on or companion on his way, the world the part of the people. " When people with all its power can do nothing against pass along the road, if they hear a great him."-Hengstenberg.-'T He hath as noise of joy or triumph, they say,' This it were the strength of an unicorn. Gr. is like the shout of a king.''What a "The glory of an unicorn." The "he" noise there was in your village last in this passage we take to refer to Isevening! Why, it was like the shout rael, and not to God, although Ains of a king."' —Roberts. It implies, in worth recognizes an allusion to both, its ulterior reference, that the Lord's the Most High as the head of his peotrue people should be victorious in their ple possessing this strength in himself, divine Head over all enemies, and that and then imparting it to them, accordat the last day, "at the voice of the ing to the words of the Psalmist, Ps. archangel and the trump of God," they 68: 35, " The God of Israel is he that should be triumphantly put in posses- giveth strength and power unto his sion of their glorious and eternal inher- people." For the natural history of the itance. Unicorn, or the animal so denominated, V. 22. God brought them out of see Bochart, Paxton, Robinson's CalEgypt. Heb. "Is bringing them," im- met, Kitto's Bib. Cyclopaedia, Bush's plying a continuous act. We learn Script. Illustrations, etc., where the from ch. 22: 5, that Balak sent word to subject is fully discussed. This aniBalaam, "Behold, there is a people mal, whatever it were, is noted in come out from Egypt." This would Scripture mainly for the potency of its seem to imply that in his view they had horn, wherefore the Psalmist says, come forth from Egypt of their own "Mine horn shalt thou exalt like the motion. But Balaam now informs him horn of an unicorn." It thence became that such is not the fact; that they an ordinary symbol of strength, and were brought out by the hand of God especially of the prowess of a people himself, and that he was still bringing against their enemies, as in what Moses them; that he had not relinquished his says of Joseph, Deut. 33: 17, "His guiding and guardian care towards glory is like the firstling of his bullock, them; and consequently that, to en- and his horns are like the horns of unideavor to oppose them, to contend with corns: with them he shall push the peothem, or to visit them with impreca- ple together to the ends of the earth." tions, would be no less than a foolish In this sense Balaam here speaks of fighting with God-a vain conflict of Israel, as also in the parallel passage, weakness against Omnipotence. View- ch. 24: 8, " God brought him forth out ed in this light the use of the Participle of Egypt; he hath as it were the strength in the present connection is peculiarly of an unicorn: he shall eat up the na 380 NUMBERS. [B. C. 1452. 23 Surely there is no enchant- there any divination against Isment against Jacob, neither is racl: according to this time it tions his enemies, and shall break their are to do. This is the construction bones, and pierce them through with which Hengstenberg puts upon the pashis arrows." The pertinence of the sage, and in which, on the whole, we comparison will be more obvious upon are constrained to concur, although reference to the character which Job, always disposed, when possible, to ch. 39: 9-12, gives of this animal, abide by our present version. That "Will the unicorn be willing to serve version makes the purport of the lanthee, or abide by thy crib? Canst thou guage to be, that no such magical arts bind the unicorn with his band in the as Balaam had resorted to would be of furrow? or will he harrow the valleys any avail against Israel, inasmuch as after thee? Wilt thou trust him, be- they were constantly under the powercause his strength is great? or wilt ful protection of heaven, which would thou leave thy labor to him? Wilt thou be certain to render the machinations believe him, that he will bring home of their enemies utterly abortive. This thy seed, and gather it into thy barn? " is indeed in itself true, and would In like manner it is latently implied make a very appropriate sense if adethat as the unicorn spurns the dominion quately sanctioned by philology. But of man, and refuses to be tamed or to it is a serious objection to it, (1.) That be serviceable to him in any way, so the original words nahash and gesem do Israel should be endowed with strength not properly signify witchcraft and ento vanquish their enemies, while they chantment, but augury and divination. are vanquished of none, and are subject (2.) That the Heb. for " against Jacob " to none. In this, as in the other parts and "against Israel" is precisely the of the prophecy, that which is spoken same with that rendered "in Jacob " of the literal Israel is subordinate to that and " in Israel," v. 21. The preposiwhich is predicated of the spiritual. tion Z = b, in, occurs in both cases, and V. 23. Surely (there is) no enchant- although instances may be adduced ment against Jacob, neither (is there) when it is properly rendered against, any divination against Israel. Or, Heb. yet we can hardly suppose that precise" For there is no augury in Jacob, nor ly the same expression in the same condivination in Israel;" i. e-, none prac- text would require to be rendered in tised. According to this rendering, any other than the same manner. The the present verse assigns a reason for ancient versions exhibit, as usual in the use of the similitude in the preced- difficult cases, a diversity of rendering. ing. It is there asserted that God led Gr. "For there is no augury used in Israel out of Egypt, and that in conse- Jacob, nor divination in Israel." Chald. quence they were armed with a power " For auguries are not acceptable in the inexhaustible and invincible. How does house of Jacob, nor does the multitude this appear? The verse before us an- of the house of Israel will that there swers-because, or for, Israel is not to should be divinations." Vulg. "There resort to the arts of soothsaying and is no soothsaying in Jacob, nor divinaaugury in order to acquire a knowledge tion in Israel." Syr. " For there is no of the divine will, but God clearly re- omen against Jacob, neither divinaveals to them, at all times, what he tion against Israel." Arab. "Neither is does, and what, accordingly, his people there any augury which shall harm the B. C. 1452.] CHAPTER XXIII. 381 shall be said of Jacob and of Is- 24 Behold, the people shall rael, Whatfhath God wrought! rise up g as a great lion, and lift f Ps. 31. 19. g Gen. 49. 9. Mic. 5. 8. progeny of Jacob, nor Pythonic art behalf of his people which should supwhich shall avail against the stock of ply abundant subjects for history." We Israel." From this it appears that may, perhaps, safely suppose the imthese versions are about equally di- port to be that on all occasions there vided in their support of the two modes should be ample ground for saying of of rendering; but we rest in our reasons Jacob and Israel, what hath God for giving a preference to the former. wrought in their behalf. The ancient -~ According to this time it shall be versions afford no material assistance in said, etc. Heb. " According to the time." this case, but such as they are we give It is extremely difficult to affix a precise them. Gr. "In due season it shall be idea to these words. Ainsworth gives told to Jacob and to Israel what God as an alternative rendering, "Even at will execute." Vulg. "In their times this time it shall be said;" i. e., not it shall be told to Jacob and to Israel hereafter only, but even now, it shall what God hath wrought." Chald. "In be said by me, who am to prophesy con- time it shall be told to Jacob and Israel, cerning this people, What great things what God hath wrought." Sam. " As at God hath wrought, and will work for this time it shall be said to Jacob and Isthem. Rosenmuller's construction is rael, what hath God done." Syr. "In a not very different: "As at this time, like time it shall be said to Jacob and Isi. e., about this time, as likewise here- rael, what shall God work?" Arab. "And after it shall be said, How great things it shall be said unto them, what so great hath God wrought! equivalent to say- things hath the (All) Powerful done?" ing, Not only these, but many more V. 24. Behold the people shall rise up wonderful things will God perform in as a great lion. Heb. "As a courageous behalf of Israel." Others, again, take lion." Here the blessing which was the Heb. term to signify about this time bestowed specifically upon the tribe of next year; as it does Gen. 18: 10, where Judah, Gen. 49: 9, is applied to the see Note. So Chazkuni, a Jewish writer, whole nation of Israel collectively: "The next year after they had gone "Judah is a lion's whelp; from the over Jordan, about the time (or, this prey, my son, thou art gone up: he time) it shall be said concerning Jacob stooped down, he couched as a lion, and Israel; how many (great) works and as an old lion; who shall rouse hath the holy blessed God wrought for him up?" But this blessing reaches them." Dathius renders it, "The time on and expends itself on the Christian is at hand when it shall be said, etc." church, with whom is the victorious Calvin paraphrases it thus: "God shall presence of Christ, "the Lion of the henceforth perform mighty works for tribe of Judah."- ~ And lift himself the defence of his people, which should Atp as a young lion. Emblematic of be related with admiration. Balaam strength, courage, and majesty. In the would say, that great should be the primary sense this phrase and the progress of God's grace, the beginnings "rising up " in the former clause, may only of which then appeared; in short, be conceived as pointing to the bold he declares that henceforth memorable and valorous onset which Israel should should be the performances of God in make upon their enemies the Canaan 382 NUMBERS. [B. C. 1452. up himself as a young lion: he 27 And Balak said unto Bashall not lie down h until he eat laam, Come, I pray thee, I will of the prey, and drink the blood bring thee unto another place: of the slain. peradventure it will please God 25 And Balak said unto Ba- that thou mayest curse me them laam, Neither curse them at all, from thence. nor bless them at all. 28 And Balak brought Ba26 But Balaam answered i laam unto the top of Peor, that and said unto Balak, Told not looketh toward Jeshimon. I thee, saying, All that the 29 And Balaam said unto LORD speaketh that I must do? Balak, Build me here seven alh Gen. 49. 27. i ver. 12. 13. ites, the record of which is contained in God, etc. Heb. "Peradventure it will the book of Joshua. But beyond this be right in the eyes of God." If Bawe recognize also the easy triumphs of lak, in uttering these words, had any the spiritual Israel over their various thought of the true God in his mind, enemies, Satan, sin, and the world, the absurdity as well as the impiety of which are all leagued against them, but the suggestion is astounding. To think which are destined inevitably to be over- that the Most High could be prevailed come. The language of the final clause upon to turn from his purpose of blessis to be interpreted to the same effect. ing, and be pleased to curse his people, V. 25. Neither curse them at all, nor was the height of delusion, and making bless them at all. Heb. "Neither curs- the Lord to be "a God who hath pleasing curse him, nor blessing bless him." ure in wickedness." But it is possible The impatience and vexation of Ba- that Balak, by the term "God," had lak breaks out uncontrollably in these mental reference to some other deity, in words. Since Balaam will not say what which case we cannot so much wonder he would have him, he wishes him to at the crudeness of his apprehensions. say nothing. If he could procure no evil V. 28. And Balak brought -Balaam to be done to Israel, he would at least de- unto the top of Peor. Gr. " Phogor." bar them from the reception of any good. Chald. "To the top of the high place V. 26. Told I not thee, saying, etc. of Peor." It was the name of a mounThe groundwork of Balak's reproach tain in Moab where the people of that was the consideration, that Balaam, by country used to sacrifice to their idol his very coming, had laid himself under Baal. It was hence called Baal-Peor, an obligation, at least, to do nothing ch. 25: 2, 3, 18, and they seem there to against the interest of the king. To have had a temple called Beth]-peor, or this Balaam replies by appealing to the the house of Peor, near which was a city declaration made on his first arrival, of the same name, that the Israelites that he could only utter what was put took from king Sihon, and afterwards into his lips. He is willing to own him- gave for a possession to the tribe of self overruled, although he does not Reuben, Deut. 3:29. Josh. 13:15, 20. confess that he would have been very — ~ That looketh toward Jeshimon. willing to comply with Balak's order if That is, towards the desert so named. he had been able. See Note on ch. 21: 20. This wilderV. 27. Peradventure it voill please ness, according to ch. 24:1, compared B. C. 1452.] CHAPTER XXTV. 383 tars, and prepare me here seven CHAPTER XXIV. bullocks and seven rams. ND when Balaam saw that 30 And Balak did as Balaam _ it pleased the LORD to bless had said, and offered a bullock Israel, he went not, as at other and a ram on every.altar. times, to seek for enchantments, with v. 2, is situated at the northern pears, that when the Israelites were extremity of the Dead Sea, and is the encamped in the plains, Beth-peor same tract which is elsewhere called was situated in the immediate vicinity Arboth Moab, orfields or plains of Moab, above them and looking down on the respecting which see Note on ch. 22: 1. encampment below. We are led to the same conclusion by the words "that looketh toward the wilderness," since they are not proba- CHAPTER XXIV. bly to be understood so much as a general geographical remark, as indicative Continuation of Balaam's Peophecy as of the suitableness of the place for Ba- relating to Israel. lak's object. A high peak or pinnacle V. 1. When Balaam saw that it like that of Peor could not properly be pleased the Lord to bless Israel. Heb. said to command one single view, but " That it was good in the eyes of Jehorather an extended prospect in every vah." The Most High always esteems direction; but as it was important for it good to abide by his purposes and Balaam to have a distinct view of the promises. This fact respecting the Israelites in order to give efficacy to Lord it is said that Balaam " saw," by his curses, it is therefore intimated that which we are to understand that he besuch a view was especially to be obtain- came assured of it from the internal ed from the station now chosen. That consciousness of being overruled in his this wilderness is denoted Jeshimon is utterance by a superior power which moreover inferrible from the fact that he could not resist.-~ He went not, we find a place situated in it, to which as at other times, to seek for enchantthe Israelitish camp reached from Gil- ments. Heb. "Not at (this) time as the gal, bearing the name of Beth-jeshi- time (before)." Gr. "According to his moth, ch. 33: 48, 49. If, then, the custom." Seeing there was no likeliJeshimon here mentioned denotes the hood of obtaining leave from God to Arabah of the northern extremity of the curse his people, he resolves no more Dead Sea, then by the clause, "that to seek for enchantments, but sets his looketh toward the wilderness," the face towards the wilderness, that is, position of Peor is determined with tol- towards the place where Israel lay enerable exactness. It must have stood camped, apparently giving himself up somewhat to the eastward overlooking to the influence which had proved too the "plains of Moab." This appears strong for his wicked will, and perhaps also from Deut. 3: 29, "So we abode in disposed in his own mind to make a the valley over against Baal-peor." So virtue of the necessity that he felt laid likewise Deut. 4: 45, 46, "These are upon him. His object in retiring on the testimonies, etc.... which Moses the former occasions, while Balak was spake unto the children of Israel... left standing by his altars, was not exon this side Jordan, in the valley over pressly stated, but here we are informagainst Beth-peor;" from which it ap- ed in effect that it was to practise in 384 NUMBERS. [B. C. 1452. but he set his face toward the 2 And Balaam lift up his wilderness. eyes, and he saw Israel abiding private those cabalistic and magical Balaam turned his face in the direction arts which were common to sorcerers, of the wilderness from which they had and which he was in hopes might have recently emerged, as is to be inferred made him master of his impious pur- from their interpretation. Chald. "iHe pose, wherein, however, he was disap- set his face towards the calf that Israel pointed. These devices he now aban- had made in the wilderness," implying, doned, because he saw they were fruit- perhaps, that a people guilty of such a less, although his heart was in reality flagrant iniquity might properly be the no better than before, as we infer from subjects of a curse. But this supposes the sequel of the narrative. The orig- that Balaam knew of their transgresinal word for " enchantments" (nehd- sion, which might have been the fact, shim) is closely related to the Heb. or might not. Targ. Jerus. "He set term for serpent (nahash) and the rela- his face toward the wilderness, and retion between the ideas conveyed by membered concerning them the work serpent and divination or auglury is of the calf, and would have cursed Isundoubtedly recognized in more places rael." Finding all his previous incanthan one in the original Scriptures. tations of no effect whatever, he reThe literal rendering in the present in- solves to abandon them, and utter what stance is "to meet enchantment or was put into his mouth. It was moremagic-omens." The phrase undoubt- over wisely ordered in providence that edly implies the meeting, or seeking the august and glorious predictions an interview with the Lord, for the that follow respecting the Messiah and purpose of making him propitious to the Lord's church should not be prehis design by certain ceremonies of a ceded by magical rites, which would cryptic or mysterious nature known as in some degree have weakened their divinations or auguries.-~ He set his credit or tarnished their lustre. face toward the wilderness. Heb. el V. 2. Saw Israel abiding (in his tents). hammidbar, the usual term to denote Heb. shoikin, the root of Shekinaeh. See the dreary desert through which Israel Note on Ex. 29:45. The addition in had wandered after leaving Egypt, but italics, "in his tents," is very proper, implying in this connection a region as the allusion is to that mode of habiwhich could only be compaeratively de- tation. Indeed, the Tabernacle, the nominated a desert or wilderness, as special residence of the Shekinah, was they were encamped in the valley of the a movable tent, though of peculiar and Jordan, while Balaam was beholding unique structure. Gr. "Saw Israel enthem from the heights above. It ap- camped by tribes." The order prepears from the occasional usage of the scribed for the disposition of the several term, that any large and extensive tract tribes wvas always observed during their of champaign country, even though it encampment, and this exact and beaumay happen to have villages in it, is tiful order seems to have made a procalled in the Scripture wilderness. It found impression upon the spirit of would seem, however, that both the Balaam, as may be inferred from his lanChaldee and Jerusalem paraphrases guage in vs. 5-7. —-- And the Spirit were somewhat misled by the use of of God came qpon, him. Chald. "The the term midlbar, and supposed that spirit of prophecy from before the Lord B. C. 1452.] CHAPTER XXIV. 885 in his tents according to their 3 And he took up his paratribes; and athe Spirit of God ble, and said, Balaam the son came upon him. of Beor hath said, and the a 1 Sam. 10. 10. rested upon him." This Sol. Jarchi in- der that the impulse of prophecy might timates was with a view to keep him be stronger in him, as respecting a thing from cursing Israel. It evidently im- actually before his eyes. But after the plies a strong compulsory influence Spirit had thus affected his senses, or emanating from the Lord himself, and at any rate had prepared them to be fit overruling and restraining him from instruments for the execution of his uttering the anathemas which he had office, it then also directed his tongue conceived in his heart, and inspiring to prophesy; but in an extraordinary him to see and to foretell future events. manner, so that a divine majesty shone The phrase imports a divine impulse or forth in the sudden change, as if he afflatus which was often imparted to were transformed into a new man. In men independent of their moral charac- a word,'the Spirit of God was upon ter. It was a species of possession or him,' showing by manifest token that inspiration for the time being, and those He was the author of his address, and who were subjects of it "spake as they that Balaam did not speak of his own were moved by the Holy Ghost." Thus, natural intelligence. To the same init is said ch. 11: 26, "The Spirit rested tent it is said that' he took up his parupon them, and they prophesied." So able,' because the character of his adalso v. 29 of the same chapter, " Would dress was marked with unusual grandGod that all the Lord's people were eur and magnificent brilliancy." Dr. prophets, and that the Lord would put Chalmers also speaks in a similar vein his Spirit upon them." In like manner of this prophecy. " EIe is made the inthe Spirit of God came upon Saul, con- voluntary instrument of further revelaverting him temporarily into a new tions; and what he now utters when man, but not making any permanent the Spirit of God came upon him, is in change in his character, 1iSam. 19:19- the very highest style and strain of 23. "'Tis sometimes said,'The Lord lofty inspiration. We cannot fix on came to Balaam' as he did to Abime- any portion of Scripture that bears a lech, Gen. 20: 3, and to Laban, Gen. 31: nobler or more sustained elevation than 24; but'tis never said'The word of these effusions poured forth by Balaam the Lord' came to him, as to Jeremiah, from the mountains, as he looked down Jer. 1: 4, and to the rest of God's proph- on the tents of Israel stretched out in ets. God never vouchsafed his' word' full and far perspective before him."to any but to his prophets, of whom'tis Bib. Readings in loc. Still the rhetorsaid always, that'the word of the Lord ical or poetical merit of the utterance came to them."' "-Ness. The remarks is comparatively of very little conseof Calvin on this incident are very ap- quence when viewed in relation to its propriate. "It is said' the Spirit of spiritual import. God was upon him,' not as if it had be- V. 3. Balaam the son of Beor hath gun to inspire him at that particular said. Heb. neumn bilam, the saying, moment when he cast his eyes upon the afirmation, averment of Balaam. The camp of Israel; but because it prompt- term is applied for the most part to died him to look in that direction, in or- vine oracles or declarations, which are 17 386 NUMBERS. [B. C. 1452. man whose eyes are open hath 4 He hath said, which heard said; the words of God, which saw "faithful sayings," worthy of all cqnfi- easy. The Chald. has "The man who dence and acceptation. It is of very sees fairly (pulchre)." Gr. "The truly emphatic import, and its use in this seeing man." Syr. "The man whose exordium is no doubt to be referred to eye is disclosed, or laid open (retecthe Spirit who spake through Balaam, tus)." Vulg. " The man whose eye is and thus put a seal upon the prophecy stopped up (obturatus)." The original as a truly divine revelation. The Most (shethum) occurs only here and v. 15, High was greatly magnified in thus and Hengstenberg and others take it as ratifying his blessing upon his people the original form of the word, which through Balaam, a sorcerer and corrupt was afterwards softened into sdtham, a prophet who fain would have cursed word of not unfrequent occurrence, and them. And this circumstance, tending signifying to close, to shut. But Druso much to the divine glory, Balaam sius, on the other hand, and from him himself is made an instrument of pro- Rosenmuller, refer shethum to the claiming. He is virtually made to say, Chald. sh/tham, to pegforate, and hence Even the man whose power to curse was to open, which is favored by some of so much relied on, and who leaned so the ancient versions, as the Syr. Sam. strongly to compliance with Balak's suit and Arab. We incline, on the whole, -even he must and will affirm it, and to embrace both senses, on the ground vigorously stand to it, that Israel shall that an ecstatic or trance state is debe blessed. The language of David, scribed, in which, as is well known, the 2 Sam. 23:1, 2, is strikingly analogous, external sight is closed while the interas the same word which occurs there nal is opened. Glassius, in his "Sacred also conveys clearly the intimation that Philology," gives a multitude of examwhat he said is not said from himself, ples from the Hebrew Scriptures in but from the inspiration of the Lord's which the same word conveys directly Spirit, though uttered by his organs. contrary meanings. In the Gr. of the "Now these be the last words of David. New Testament the same peculiarity David the son of Jesse said, and the man occasionally obtains. Thus, Mat. 6: 2, who was raised up on high, the anointed "Verily I say unto you they have their of the God of Jacob, and the sweet reward;" where the original (apechopsalmist of Israel, said, The Spirit of mait) has both a negative and affirmthe Lord spake by me, and his word ative sense, implying that in having was in my tongue." — ~ The man their reward they have it not, since in whose eyes are open hath said. Heb. seeking applause of men they lose that shethum hadyin, opened of eye. The higher and better blessing which comes margin of our version gives, "Who from God only. had his eyes shut (but now opened);" V. 4. He hath said which heard the from which it would naturally be infer- words of God. Heb. neum, the assured red that there was a degree of ambigui- saying,-the same form of expression ty in the original. This is the fact, as with that occurring v. 3, and implying commentators are very much divided a degree of emphasis and asseveration between "open" and "shut" as the such as pertains to a divine oracle true rendering. A satisfactory decision ratherthan to a human utterance. "The between the claims of the two is not words of God" is in the original "the B. C. 1452.] CHAPTER XXIV. 387 the vision of the Almighty, fall- ing into a trance, but having his eyes open: sayings of God," which the Chald. ren- down." But he judiciously observes ders " The word from before the Lord," of this afflatus, that "it assumed such and the Gr. " The oracles of the Strong," a violent character, prostrating both i. e., of the Almighty, with reference to soul and body, only where it found an the Hebrew name of God, which is here unripe (or unadapted) state. The fallEl, signifying strong or mighty.- ing down is mentioned only of such a ~ Which saw the vision of the A4nmighty. class of persons as Balaam, Saul, and Heb. Shaddai, the All-sjicient. The the prophetic scholars. In a Samuel'"vision of the Almighty" is probably we can hardly imagine such violent to be understood of the vision, that is, appearances. The more the mind, in the prophetic perception, vouchsafed its ordinary consciousness, is peneby the Almighty, as this is the general trated by the Spirit, the less necessary import of the term. Otherwise it might is it for the Spirit to set itself against it be understood of the vision of the divine in a hostile attitude, by its extraordiappearance in person, which is sup- nary manifestations; it then only comes posed, indeed, by some to have been to its own, to what is homogeneous." the case in the manifestation of the He does not accordingly consider the Angel-Jehovah to the prophet during instances of Abraham, Ezekiel, Daniel, his journey. But the usage of the and John, as altogether parallel with original is so uniform in respect to that the present, inasmuch as in them " the kind of vision which was granted to falling down did not proceed from the the prophets in their ecstatic states, influences of the Spirit forcibly pressthat we feel shut up to that interpreta- ing down the natural life, but from an tion.-~ -Falling (into a trance). The overpowering impression of the glory words "into a trance," it will be ob- of the person beheld, an impression of served, are supplied in our version, terror and reverence." We conclude, their equivalents not occurring in the therefore, on the whole, that what Baoriginal. This gives occasion to a two- laam intended was to affirm of himself fold diversity of rendering. One class that his case was marked by this charof expositors, agreeing with our trans- acteristic of a true prophet, that the illators, understand it of his falling into lapse of the Divine Spirit upon him, a trance-state on the occasion men- when it came, was so powerful as to tioned ch. 22, while on his way to cause him habitually to fall to the Moab. Another takes the term "fall- ground; while, at the same time, we see ing" as having reference to the fre- nothing to forbid the idea that he had a quent effect of the prophetic influx, collateral reference to the incidents of which was to cause the subjects of it to his journey, one of which was the falling fall down prostrate to the earth, as was into a trance, although it is not this the case with Saul, 1 Sam. 19: 24. kind of "falling" which is here immeCompare also Gen. 15:12. Dan. 8: diately indicated by the use of the 17, 18. Rev. 1: 17. Ezek. 1: 28. 3: 23. term. But he was doubtless during 43: 3. 44: 4. "The word," says Heng- some part of this journey under the instenberg, "indicates the force of the fluence of a trance; and we have, in a afflatus which, like an armed man, former Note, referred to this passage comes upon the seer and strikes him I as affording to some commentators a 888 NUMBERS. [B. 0C. 1452. 5 How goodly are thy tents, 6 As the valleys are they O Jacob, and thy tabernacles, spread forth, as gardens by b the O Israel! river's side, as the trees of lignb Ps. 1. 3. Jer. 17. 8. strong incidental proof that the miracle chosen people abiding in their tents acrecorded ch. 22, was subjective rather cording to their tribes, and this exthan objective-a conclusion, however, ternal view is a kind of substratum which we do not indorse except in a on which the spiritual beholding dequalified sense. Gr. "Who in sleep velops itself. In other words, he is hath seen a vision of God." Chald. carried onwards in spirit from the "Who seeth a vision from before the shadow to the substance, and sees the face of the Almighty, falling down and spiritual Israel arrayed in a glory and it is revealed unto him." Vulg. " He symmetry corresponding with that of that hath beheld the vision of the Al- the literal. " Tents" and "tabernacles" mighty, he that falleth, and so his eyes are not unfrequently spoken of in the are opened." Syr. "Who sees the Divine word as the habitations of the visions of God, and when he is pros- Israelites in Canaan, although even in trate (or cast down) then his eyes are these cases we may perceive an adumopened." As a general fact, the an- bration of the Christian Church in its cient versions render by a term signi- external order. Ainsworth remarks fyingfalling, but the term itself haviug that the original word for tabernacles no allusion tofalling into a trance.- implies vicinity or nearness, and there~ But having his eyes open. Heb. "Un- fore points to the communion of the covered, or unveiled." Chald. "And Church with its Divine Lord and with it was revealed unto him." A close re- one another; and the passage is exlation between the "falling" and the pounded by Targ. Jon. as follows: " opening of the eyes " is no doubt in- " The tabernacle of the congregation tended to be conveyed, and which is which is set among you, and your clearly indicated by the Vulg. and Syr. tabernacles which are round about it, versions as given above; and we know O house of Israel." As to the distincthat, psychologically, the ecstatic state tion implied in the two names of the is accompanied with a special opening father of the twelve tribes, it may be of the interior vision which reveals sufficient to suggest, that Jacob is the marvellous things of the spiritual world name of the Church in respect to its to the soul. own intrinsic infirmity, in allusion to V. 5. How goodly are thy tents, 0,Ja- which it is said, Is. 41: 14, "Fear not, cob, etc. Heb. "How good!" but the thou worm Jacob," and Am. 7: 25, original term has frequently the im- " By whom shall Jacob arise, for he is port of that good which is recognized in small," while Israel is its name debeauty, joy, delight, etc. The expres- rived from its power and prevailing sion is here prompted by a spiritual with God and man. See Note on Gen. perception of the moral order and beau- 32: 28. ty of the church as represented by the V. 6. As the valleys are they spread regular and imposing arrangement of forth. The sentiment contained in the the tents of Israel as they lay encamped preceding verse is here farther amon the plains of Moab. He had just be- plified; the loveliness of the tents of fore, with open outward eye, beheld the Israel being exhibited in a succession B. C. 1452.] CHAPTER XXIV. 389 aloes which the LORD hath plant- 7 He shall pour the water ed, and as c cedar trees beside out of his buckets, and his seed the waters. shall be in many waters, and his c Ps. 92. 12-14. of comparisons. First, they are spread blow upon my garden, that the spices out like valleys, implying both length thereof may flow out. Let my beloved and breadth, and conveying an idea of come into his garden, and eat his pleasthe large extent of Israel's habitations. ant fruits." Is. 58: 11, " And the Lord The original ssahal denotes primarily a shall guide thee continually, and satisbrook; then a valley, through which a fy thy soul in drought, and make fat brook runs. That here the latter mean- thy bones; and thou shalt be like a ing is intended, as our translators have watered garden, and like a spring of taken it, is to be obviously inferred water, whose waters fail not." Ps. 65: from the following comparisons, in 9, "Thou visitest the earth and waterwhich the tents of Israel are not com- est it: thou greatly enrichest it with pared to waters, but to objects by the the river of God, which is full of side of waters, such as gardens, trees, water." Ps. 46: 4, " There is a river, etc. The scenery wrought into the the streams whereof shall make glad picture is such as would be most charm- the city of God, the holy place of the ing to an Oriental eye, and such as tabernacles of the Most High." This would stand in most marked contrast river is the Lord's divine truth embodwith the wild, barren, rocky, and ied in his Word which ministers sustendreary desert through which Israel tation, comfort, and refreshment to his had passed, and in which they had so people, of whom it is written, Jer. 31: long abode. Here the images are those 12, " Their soul shall be as a watered of fertility and beauty, and thus in ac- garden, and they shall not sorrow any cordance with the frequent strains of more at all." It was therefore the state prophecy, setting forth under similar of the church in its prosperous periods figures, the future prosperity, abun- represented by these significant images, dance, and universal welfare of the spir- to which the words of Balaam are to be itual church. The best commentary applied. — Trees of lign-aloes. Heb. on the passage is doubtless to bring it ahalim, a term denoting some kind of into juxtaposition with parallel pas- odoriferous tree, but the precise species sages, as to which there can be no of which is not at present known with question that they involve an ulterior certainty, but supposed to be the Agolreference to the Christian Church. "A locham, which ancient writers say was garden inclosed is my sister, my spouse; burnt for the sake of the odorous fumes a spring shut up, a fountain sealed. it produced. It belonged probably to Thy plants are an orchard of pome- the cone-bearing falnily, inasmuch as granates, with pleasant fruits; cam- the word in Heb. is composed of the phire, with spikenard, spikenard and same letters as ohalim, tents, and these saffron; calamus and cinnamon, with trees, it is said, from their shape, reall trees of frankincense; myrrh and semble, when growing together, an enaloes, with all the chief spices: a foun- campment of tents. tain of gardens, a well of living waters, V. 7. re shall pour the water out of and streams from Lebanon. Awake, O his buckets. Or, Heb. "Water shall north wind; and come, thou south; flow out of his buckets." That is, he 390 NUMBERS. [B. C. 1452. king shall be higher than Agag, and his kingdom shall be exalted. shall be an instrument and a medium paring the ground for sowing." This of imparting an abundance of spiritual then is doubtless the image couched blessings to others. As thirsty plants under the letter of the text, but the or fields are refreshed and fertilized by spirit gives us a richer meaning grafted copious irrigation, so shall the barren on the literal sense. The effusion of moral wastes be beautified by the agency water, mentioned in the preceding of the sons of the church. The idea is clause, denotes the impartation of that substantially the same with that ex- scriptural or doctrinal truth which goes pressed by the prophet, Is. 12: 3, where to prepare the mind for a fructifying the pouring out, or the abundant supply, process, as water which irrigates and of the Spirit of Truth is hinted at, and it saturates the earth prepares it for is said, "With joy shall ye draw water bringing forth an abundant crop of out of the wells of salvation." It is an the grain sown. The "seed in many intimation directly the opposite to that waters," or the seed-corn sown in moist, of the woman of Samaria, who said to watery, and fruitful fields, points to our Lord, the true " fountain of Israel," that higher spiritual element which is "Sir, thou hast nothing to draw with implanted in the instructed mind, and (no bucket), and the well is deep; from results in the production of the fruits whence then hast thou that living wa- of a holy life; for fruits are from seeds, ter? " It is the prerogative of the spir- and seeds are fruitful in proportion as itual Israel to supply the waters of sal- the ground in which they are sown is vation to those who are destitute. " Out well watered. The water and the seeds, of Zion shall go forth the law, and the therefore, denote different degrees of word of the Lord from Jerusalem." But divine influence.- And his king as the church is embodied in the Lord shall be higher than Agag. Our divine who is its life, its all in all, so it is no Lord and Saviour Jesus Christ is uncontradiction to what we have now doubtedly here intended to be desigsaid to recognize him as the grand dis- nated, by the spirit of prophecy, under penser of the waters of life to a thirsty the title of "his king." Of him it is world.- T His seed (shall be) in many said, Ps. 89: 28, that " he is higher than waters. The primary idea conveyed to the kings of the earth;" and one of the mind of an oriental by this language these kings, or perhaps rather a line would probably be very nearly the same of kings, is here specified under the with that received from the kindred name of " Agag." This was the name words of the prophet, Is. 32: 20, "Bless- of the king of the Amalekites, who ed are they that sow beside all waters, were subdued by Saul, king of Israel, that send forth thither the feet of the 1 Sam. 15: 8. But it is supposed that ox and the ass." "This," says Sir the name was common to the Amalekite John Chardin, "exactly answers the kings, like Pharaoh in Egypt, Abimmanner of sowing rice; for they sow it elech in Philistia, and Cesar in Rome. upon the water; and before sowing, The nation of the Amalekites was at while the earth is covered with water, this time powerful and formidable, as they cause the ground to be trodden by may be inferred from their bold assault oxen, horses, and asses, who go mid- upon a people so numerous as the Israleg deep; and this is the way of pre- elites, and from the declaration, v. 20, B. C. 1452.] CHAPTER XXIV. 891 8 God brought him forth out rmies, and shall break d their of Egypt; he hath as it were bones, and pierce ethem through the strength of an unicorn: he with his arrows. shall eat up the nations his ene- d Ps. 2. 9. e Ps. 45. 5. that they were "the first of the na- seems to mean the enemies of God's tions." This was probably the reason people, the promises here may imply why they were specified in preference that the true worshippers of the Most to any other. He announces that the High shall ultimately have dominion King of Israel should be the greatest over their enemies."-A. Clarke.of kings, inasmuch as no greater than ~ His kingdom shall be exalted. That is, Agag was then known. Some think in Saul, in David, in Solomon, and prethe words refer to Saul, the first king eminently in Christ, in whom the kingof Israel, who subdued the Amalekites dom culminated to its highest glory, and took Agag captive, to wit, that Is- Is. 2: 2. Dan. 2:44. Rev. 11: 15. rael, in Saul its king, should be thus V. 8. God brought him forth out of paramount to Agag. But we are forced Egypt. These words are here repeated from the general analogy of the predic- from ch. 23: 22, and the purport in both tions to recognize an ulterior reach of places is, that as it was the Most High import in the passage, embracing an himself, their divine vindicator, guide, intimation of the triumphs of the Mes- and king, who with a strong arm siah and his kingdom over every op- brought them forth out of Egypt, so posing power, even down to the final that same God would make them victoconsummation. Among the ancient rious over all their enemies, so that versions the Gr. has "And a kingdom consequently every form of opposition greater than Gog's shall be raised up." would be vain. This would constitute Sam. "And his king shall be exalted an appeal to Balak to halt in the danabove Gog." Symmachus, according gerous path in which he was treading. to Grotius, renders in a similar way. -- He hath as it were the strength of The other versions have "Agog." Si- an unicorn. The comparison is here monis (Onomasticon, ~ II. c. 6.) by com- also repeated and amplified from ch. paring the Arab. and Pers. oog, to be 23: 22, as giving a reason for the prehigh, {ofty, sublime, deduces a like vious intimation respecting the final meaning for Agag, so that to be higher victory of Israel.-~ Shall break their than Agag is to be higher than the bones. Gr. "Shall unmarrow (or eat highest. Simonis refers also to the out the marrow) of their fat (bones);" same root the Germ. hoch, high, the rendered by Thomson, "shall exhaust proper name Hugo, Ogyges, and gigas, their fatness." It implies such an efgiant. As Gog seems to have relation fectual weakening of their forces and to the same root, we incline to the opin- resources that they should never be able ion that Agag may here be taken as of to recover. T Pierce them through equivalent import with Gog, and thus with his arrows. Gr. "Shoot through stand as a mystical denomination for the enemy with his arrows." Arrows that formidable hostile power predicted are often mentioned among the weapby Ezekiel, 38: 2. 39:1, and John, Rev. ons of war, and that there are spiritual 20: 8, as among the last grand enemies as well as physical arrows is clear from of the church. " As Gog in Scripture the words of the Psalmist, Ps. 45: 6, 892 NUMBERS. [B. C. 1452. 9 He couched, he lay down I ed thee to curse mine enemies, as f a lion, and as a great lion: and, behold h, thou hast altowho shall stir him up? Bless- gether blessed them these three ed g is he that blesseth thee, and times. cursed is he that curseth thee. 11 Therefore now flee thou 10 And Balak's anger was to thy place: I thought to prokindled against Balaam, and he mote thee unto great honour; smote his hands together: and but, lo, the LORD hath kept thee Balak said unto Balaam, I call- back from honour. f c. 23. 4. g Gen. 12. 3. A Neh. 13. 2. "Thine arrows are sharp in the heart Balak's anrgy Rebuke of Balaavn. of the King's enemies." These arrows are the words of Christ penetrating the V. 10. And Balak's anger was kinhearts of rebellious men. Comp. Ps. dled against Balaam. This unexpected 64:4. Here, as elsewhere, what is pri- termination of the affair exhausted the marily applied to Israel or the church, last remains of the patience of Balak, holds good mainly of Him who is the and led to mutual recriminations beessential life and personality of the tween himself and the hireling prophet. church. His predictions on this occasion had V. 9. He couched, he lay down as a the air of a voluntary benediction prolion, etc. This verse, as well as the nounced upon a hated people, and noth24th of the former chapter, refers pri- ing is so repugnant to the feelings of marily to the entire course of conquest wicked men as the assured prosperity of Israel over their enemies the Canaan- of the righteous. — Smote his hands ites, and their subsequent perfect and together. Heb. " Clapped the palms of quiet possession of the land promised; his hands"-a token of indignation, but ultimately to that career of spiritual and at the same time of contempt. victories achieved by the true Israel, in Thus, Job 17: 23, " Men shall clap their their own persons and in the person of hands at him, and shall hiss him out of their head, over the numerous adversa- his place." Lam. 2: 15, "All that pass ries they should encounter, and to that by the way clap their hands at thee, peaceful rest and repose which should and wag their heads." He proceeds to follow. ~ - Blessed (is) he that blesseth charge Balaam with putting upon him thee, etc. It is observable that the Lord a base affront and an intolerable cheat. here puts into the mouth of Balaam the Though he had called the prophet to same language with that which Isaac curse his enemies, yet he had virtually applies to Jacob in closing his benedic- shown himself in league with them, tion, Gen. 27: 29, and with which also although by his altars, and sacrifices, God crowns Abraham, the father of the and other rites, he had made him befaithful, Gen. 12:3. The Lord herein lieve that he would certainly curse confirms the assurance of his favor to them; instead of which he had three the righteous and their seed forever, times blessed them, and that too in a and gives them to understand how pro- very plenary and emphatic manner. found and permanent shall be the peace V. 11. Thereforeflee now to thy place. of the church after her warfare is ac- Heb. " Flee for thyself," i. e. get thee complished. gone without delay. Hie or hasten to B. 0C. 1452.] CHAPTER XXIV. 393 12 And Balaam said unto mandment of the LORD, to do Balak, Spake I not also to thy either good or bad of mine own messengers which thou sentest mind; but what the LoRD saith, unto me, saying, that will I speak? 13 If Balak would give me 14 And now, behold, I go his house full of silver and gold, unto my people: come thereI cannot go beyond the cor- fore, and I will advertise thee thine own land or city (thy place), if that he could not be charged with dethou wouldst get beyond the sphere of ception, inasmuch as he had told him my resentment and contempt. —' The from the outset what he must depend.Lord hath kept thee back from honor. upon. He had forewarned him of the Gr. "The Lord hath deprived thee of contingency which had now actually honor." The God with whom you pro- occurred, and therefore it would be unfess to be so familiar, and to whom you just to lay upon him the blame of what render such a dutiful obedience, has he could not help, of an inability which now rewarded you as you might have he had expressly announced as possiexpected. He has deprived you of the ble.-~- Icannot go beyond the cormbest post in my court for the service mandment of the Lord. Heb. "Beyond you have done him. Thus it is that the mouth of the Lord." Gr. "Cannot they who appear to be losers by obey- transgress the word of the Lord;" iming God rather than man, are apt to be plying not only the divine decree, but rebuked by the worldly-minded as hayv- the divine dictate within the prophet's ing foolishly thrown away the highest bosom, which he would fain have supproffered advantages. We cannot, in- pressed if he could. But he indicates deed, say much for the motives by which that he was bound by the power of the Balaam was governed in yielding com- Spirit to declare, even against his own pliance to the Divine impulse, but we will, whatever revelation he received. can still affirm, that if he had been vol- — T To do either good or bad of mine untary and sincere in his obedience, own mind. Heb. "Out of mine own whatever honor he lost thereby at the heart." The word "heart" is here hands of Balak, it would have been contrasted with the operation of the more than made up to him by that re- Lord's Spirit, as impostors are said to munerating Providence which never speak "out of their own heart," when forgets its own promises to those who they falsely use the name of God to devoutly trust in it. Prov. 11:18, "The cover their own inventions. Being unwicked worketh a deceitful work; but der a divine prompting, he did not feel to him that soweth righteousness shall at liberty to speak "of his own heart." be a sure reward." V. 14. Iwill advertise thee what this V. 12. Spake I not also, etc. Balaam people shall do, etc. The original term makes the best of his case in vindicat- here translated " advertise," i. e., ining himself from the charges alleged form, usually signifies to counsel, to adagainst him. He excuses the disap- vise, and some have supposed it was on pointment by referring to the restrain- this occasion that Balaam gave the ining and constraining power of the Most famous counsel mentioned ch. 31: 16, High, who had irresistibly controlled by which Israel was seduced into a his utterance. He pleads, moreover, fatal transgression with the Midianitish 394 NUMBERS. [B. -C. 1452. what this people shall do to thy the words of God, and knew the people in the latter days. knowledge of the Most High, 15 And he took up his para- which saw the vision of the ble, and said, Balaam the son Almighty, falling into a trance, of Beor hath said, and the man but having his eyes open: whose eyes are open hath said; 17 I i shall see him, but not 16 He hath said, which heard i Rev. 1.7. women. The Vulg. renders it, "I will whether that be more or less remote. give thee counsel what thy people shall Here doubtless it has an extended do to this people in the latter days;" reach of meaning, embracing the era where it will be observed that instead of the Messiah and his 1New Testaof "what this people shall do to thy ment Church, when the spiritual Israel people," we read, "what thy people should waste away the spiritual Moab. shall do to this people." Chald. "I will counsel thee what thou shalt do; and I Balaam's Final Prphecy. will show thee what the people shall V. 15. Took ump his parable. That is, do." And the Jerus. Targ. still more began to prophecy, but in a dark and explicitly, "I will advise thee what mystic strain. Thus the Psalmist, Ps. thou shalt do to this people; make 78: 2, "I will open my mouth in a them to sin; otherwise thou shalt not parable; I will utter dark sayings of have dominion over them-; but this old." people shall not domineer over thy V. 16. And knew the knowledge of the people in the latter end of days." But tost High. Chald. " Knowing knowlthe weight of evidence is in favor of the edge from before the Most High," i. e., present rendering, to wit, that he would knowledge made known to him by revinform Balak, in the exercise of his elation from God. This clause is addiprophetic gift, what the people of Israel tional to what we have in v. 4. Baalshould eventually do to the people of hatturim here remarks, " He saith this Moab, whom, for the present, they were because he would reveal the days of not to disturb, but in respect to whom Christ." we learn that in a subsequent age, in V. 17. I shall see him, but not now, the reign of David, the prediction went etc. The prevailing consent of cominto accomplishment, 2 Sam. 8: 2, " And mentators here determines in favor of he smote Moab, and measured them rendering the verbs in the present inwith a line, casting them down to the stead of the future, " I see him, but not ground; even with two lines measured now; I behold him, but not nigh." A he to put to death, and with one full similar change of tenses is of frequent line to keep alive. And so the Moab- occurrence in Hebrew. The idea is, ites became David's servants, and that he had a view in dim perspective brought gifts." Again, in Jer. 48, of the event or the. personage which there is an extended prophecy of constituted the main theme of his proMoab's destruction, with a promise of phecy. As if he should say, " The perthe returning of their captivity " in the son of whom I am now prophesying latter days." —i In the latter days. does not at present exist among the IsHIeb. lit. "In the afterhood of days," a raelites, nor shall he appear in this genphrase imputing the time to come, eration. His manifestation is reserved B. C. 1452.] CHAPTER XXIV. 395 now; I shall behold him, but Star k out of Jacob, and a Scepnot nigh: there shall come a k Rev. 22. 16. to after-times." He sees him not now, This strikes us as on the whole exfor he is rapt in spirit out of the pres- tremely probable, since the Messiah ent into the future, to the "end of the would form the prominent figure in days," and there he sees him. He be- the prophetic picture.-~ There shall holds him not nigh, for a great distance come a star out of Jacob, etc. Heb. lies between the seer and the seen. His darak, which has the import of stepping vision of Him is therefore like that of onward, coming forth, proceeding, and Abraham, who saw Christ's day afar sometimes of walking in a stately manoff, John 8: 56. Chald. "I shall see ner, like a king. From dirak, as a him, but not now; I shall behold him, root, comes the derivative derek, a way. but he is not near." Gr. "I will point It is however, on the whole, an unusual to him, but not now; I will bless him, word to bear the signification of coming, but he draws not near." This is ex- and doubtless involves an interior rectremely paraphrastic, but the import ondite sense in the present connection. seems to be, that, taking Israel for the What that sense is, we think, may be subject of the prediction, whatever had ascertained by bringing the passage been promised him should be fulfilled, into parallelism with the evangelical though not immediately; that he would history of Christ's birth, which we hold in due time accumulate blessings upon to be a perfectly legitimate mode of fiim by prophetic announcement, al- treating it. On that occasion we learn though the time was not yet at hand. that a mysterious Star appeared to the Neither these, however, nor the other Wise Men of the East, and guided their versions throw much light upon the pas- steps to the stable in Bethlehem where sage. A special difficulty is to determine the Saviour was born. This was the whether the suffix to the verbs should be moving, proceeding, or going forth of translated " him" or " it;" understand- the Star which the prophet now beheld ing by "it" the general subject of the in anticipative vision. "They departprediction. On this point the original ed, and lo the star which they saw in is doubtful, and the versions vary. The the east, went before them, till it came Arab. however countenances the latter: and stood over where the young child "I see it, and it is not yet in existence; was." A star has always been regardI behold it, and it is not yet nigh at ed in the East as a symbol of distinchand." But the decision is not intrin- tion, as the herald of any great and sicallyofmuch importance, as, if Israel glorious birth among men, and this be meant, it is Israel advanced to the fact enables us to perceive the connectheight of his destiny, and viewed in ing link between seeing a star and conconjunction with his Lord and Head. eluding, as the wise men did, that a If the reference be to Christ, then we "King of the Jews" was born. It is must assent to the remark of Calmet, no objection to this that the Star seen to wit, that Balaam, under a divine im- by Balaam was a symbol of Christ himpulse, points to the Messiah just as if self, whereas that seen by the Wise Men the whole previous discourse had con- was a mere concomitant of his birth., templated him, though he had not been In either case the Star was the ensign expressly named, but was to be recog- of an august personage, and Hengstennized from the main drift of the oracle. I berg remarks that " it is not simply a 396 NUMBERS. [B. C. 1452. tre I shall rise out of Israel, and and destroy all the children of shall smite the corners of Moab, Sheth. I Ps. 110. 2. literal star that is meant by Balaam. the dissenting opinions of many of the Hie uses the' star' metaphorically, as is modern German critics, as it regards customary among all nations, to desig- the designed application of this oracle nate a great and illustrious ruler." to the stellar phenomenon which distinNor is the objection to the proposed guished our Lord's nativity, or even to parallelism of any weight, that the Star the Lord himself; but we deem it not prophetically seen by Balaam is said to expedient to advert to them, as the "come out of Jacob," whereas that above interpretation is satisfactory to seen by the Magi appeared first in the us, and will probably commend itself Eastern world remote from Judea, the to those who are prepared to believe birth-place of the Saviour. It is suffi- that the Sacred Volume has proceeded cient that He who was represented by from an intelligence which "sees the the Star did originate, as to his earthly end from the beginning." So also in humanity, in the midst of the nation regard to a secondary application both collectively denominated " Jacob," and of the Star and the Sceptre to David. nothing in the local relations or aspects As we see no evidence of any such inof the Star will avail to weaken the tended application, we pass it by withforce of the symbolical coincidence to out remark. To the "Sceptre " we aswhich we have alluded. The language sign substantially the same symbolical describing the prophetic imagery sets significance as to the Star. They differ before us a starproceeding, and such a only as Jacob differs from Israel, which star marshalled the way of the Wise is merely in certain phases of repreMen to the birth-place of our Lord. sentative import. The originalmaybe Can we doubt then that, viewed in this rendered literally a rod or a staf, and light, the Star of the Eastern Magi denotes a badge or emblem of governstands in the closest relation to the star ment. Gr. "A man shall rise out of which Balaam saw in spirit, especially Israel." Chald. "Messiah (or Christ) when our Lord expressly speaks of shall be anointed of the house of Ishimself, Rev. 22: 16, as "the root and rael," i. e., shall assume the sovereign offspring of David, the bright and power. As David and other kings bore morning Star." This view is confirmed the sceptre as an ensign of power, so it by the fact, that the Jews understood is said of Christ, that he should have a this prophecy as referring to the Mes- rod or sceptre. Ps. 45: 7, "The scepsiah or Christ. The false Christ who, tre of thy kingdom is a right sceptre." under Hadrian, took up arms against Heb. 1: 8, " Thou shalt rule them with Rome, gave himself out as the Messiah a rod (or sceptre) of iron." The emwhom Balaam had foretold, and as- blem of regal authority and supremacy, sumed the name of Bar-chocab, or the becomes him who is King of Zion and Son of the Stafr, for the purpose of pla- the Prince of Peace. But his kingdom cing himself in nearer connection with is not of this world. He received it not that prophecy, although after being by any earthly appointment. It is not slain in battle the Jews, finding them- an outward and visible kingdom, but a selves deceived, called him Bar-coziba, kingdom established in men's hearts, thee son of a lie. We are well aware of and its sceptre is swayed over the B. C. 1452.] CHAPTER XXIV. 397 thoughts and emotions of the soul, soft- gold brocade, resting against the walls. ening, subduing, and sweetly control- The corners were distinguished as places ling them. His kingdom is a govern- of honor by a square of crimson and ment of religious and heavenly influ- gold silk, with a cushion of the same ence, a system of righteousness, and color and materials at the back of peace, and joy in the Holy Ghost. To each." "Corners," therefore, in this this kingdom, established near thirty connection we take for those who occzucenturies after the days of Balaam, does yy them, that is, dignitaries or princes, the immense reach of this prophecy ex- so that "smiting the corners of Moab" tend.-~[ Shall smite the corners of is, in reality, abolishing the power and Mfoab. Chald. "Shall kill the princes predominance of Moab, viewed as the of Moab." Gr. "Shall crush the chief- symbol of a spiritual power adverse to tains of Moab." These renderings, we the interests of the Lord's kingdom, think, afford a clue to the genuine and a multiplicity of passages may be sense, though the relation between adduced in which it is obvious that "corners" and "princes" or "chief- M!oab has this mystic significance, as tains" may require some explanation. we know is the case with Egypt, BabySuch an explanation is afforded by the ion, Edom, and other countries spoken Oriental ideas and usages in regard to of in Scripture. —' Destroy all the "corners." Sitting in a corner is with children of Sheth. Heb. karkor kol them a stately attitude, and is expres- ben' Sh'th, a clause respecting the sive of superiority. "The divans at purport of which the greatest diversity Aleppo," says Russell, "are formed in of opinion prevails. In regard to harthe following manner: Across the up- kor, there is a wavering between the per end and along the sides of the room sense of destroy, lay waste, devastate, is fixed a wooden platform, four feet and unwall or demolish the walls of a broad and six inches high; upon this fortress or city, although the difference are laid cotton mattresses exactly of the is so slight that it is of little consesame breadth, and over these a cover of quence which we adopt. The other broadcloth, trimmed with gold lace and term, Shith, is of more difficult solution. fringes hanging over the ground. A The more ancient interpretation is to number of large oblong cushions stuffed understand it of the " children of Seth," hard with cotton, and faced with flow- the son of Adam, which, in this relaered velvet, are then ranged in the plat- tion, would be equivalent to the whole form close to the wall. The two upper human race; for the posterity of Cain corners of the divan are furnished also and Adam's other sons all perished in with softer cushions half the size of the the deluge, the line of Seth only having others, which are laid upon a square been preserved in Noah and his famfine mattress, spread over those of ily. Chald. "He shall have dominion cloth, both being faced with brocade. over all the sons of men." Gr. "He The corners, in this manner distin- shall spoil all the sons of Seth." Vulg. guished, are held to be the places of hon- "He shall waste all the sons of Seth." or, and a great man never ofers to re- So also in substance the Syr. and Arab. sign them to persons of inferior rank." The Sam. is peculiar: " He shall transMr. Hogg, in his "Visit to Damascus," fix the foolish of Moab, and the crown speaks to the same effect. "Round of the head of all the sons of Seth." three sides of the room was a broad But to this it may be objected that it scarlet divan, supplied with cushions of does not appear obvious why mankind 398 NUMBERS. [B. C. 1452. 18 And Edom " shall be a possession for his enemies; and possession, Seir also shall be a Israel shall do valiantly. m Ps. 60. 8-12. at large should be named, not after ism with sheber, destruction, and is syAdam, their first progenitor, nor after nonymous with 11o shdone, tumult. Noah, their second, but after Seth, who The term implies, therefore, a people stands between the two. So also we restless, tumultuous, and addicted by perceive the harshness of the intima- their continual incursions, vexations, tion, that the predicted King of Israel and contests, to creating annoyances to should destroy the race of men instead others, which he supposes to apply of exercising benignity towards them, with peculiar pertinency to the Moaband therefore the Syriac and Chaldee ites. It is supposed to be a confirmasoften it to the expression that he shall tion of this interpretion, that Jeremiah, subdue all the sons of Sheth, and rule ch. 48: 45, where he imitates this pasover all the sons of men. But to the sage, exhibits the following parallelwhole of this mode of exposition Heng- ism: stenberg replies that the context does " A fire shall come forth out of Heshbon, not allow of it. " Balaam speaks first, And a flame from the midst of Sihon, v. 17, of Moab; v. 18, of Edom; and And shall devour the corner of Moab, shall he here between them abruptly And the crown of the head of the tumult. make the whole human race the subject uous ones (78X sone of tumult)." of his prophecy? The parallel, more- Additional support would appear to be over, between Edom and Seir, v. 18, l given by the allusion to this passage in leads us to think that the sons of Seth Amos 2: 2. are nearly, if not entirely, identical "But I will send a fire upon Moab, with Moab." The Jerus. Targ. trans- And it shall devour the palaces of Kirioth, lates it "the sons of the East," the And Moab shall die with tumult, Moabites lying east of Judea. Rabbi With shouting, and owith the soused of the Nathan says that Sheth is the name of trnpet." a city in the border of Moab, while As in many other cases, the opinion of Grotius apprehends Sheth to be the Hengstenberg appears to us to be here name of some distinguished king among too confidently expressed, yet in the that people. Pool, who is generally absence of any assured exposition of judicious, conjectures that "it is the our own, we submit it to the reader for name of some then eminent, but now what it is worth. The passage is one unknown place or prince in Moab, of those which we think will hereafter there being innumerable instances of receive the light of a clearer elucidation such places or persons sometime fa- than has yet been shed upon it. mous, but now utterly lost as to all V. 18. And Edom shall be apossession. monuments or remembrances of them." This was primarily fulfilled in David, According to Hengstenberg, Verschuir, of whom it is said, 2 Sam. 8: 14, that a German critic, is entitled to the cred- " he put garrisons in Edom; throughit of having established the correct in- out all Edom he put garrisons, and all terpretation. He suggests that the orig- they of Edom became David's serinal nu) SUhih is contracted from nxt vants." So also David himself in two sheeth, a derivative from,irv shddh, of his psalms, Ps. 60: 8. 108: 9, menwhich occurs, Lam. 3: 47, in parallel- tions together his conquest of Moab and B.C. 1452.] CHAPTER XXIV. 399 19 Out of Jacob shall come shall destroy him that remainhe that shall have dominion, and eth of the city. Edom, as they are also joined together hostile to the kingdom of God, and Isin this prophecy; "Moab is my wash- rael continues to exist in the Church of pot, over Edom will I cast out my shoe." the New Testament, so the consummaBut the ulterior reference of this pro- tion of the fulfilment is to be looked for phecy to Christ and his victory over a in the times when the conflict of the spiritual Edom is evident from Is. 63: kingdom of God with the world will be 1-6, "Who is this that cometh from completed by the victory of the former." Edom, with dyed garments from Boz- -Hengstenberg. rah? " etc.- Seir also shall be apos- V. 19. Out of Jacob shall come he that session for his enemies. That is, shall shall have dominion. This is little more be or become a possession of Israel. than a repetition of the announcement, Seir is the name of the mountain, or v. 17, under the figure of the "Star" and mountainous region, where Esau dwelt, the " Sceptre." The verb in the original Gen. 36: 7, 8, for which reason the Gr. has no subject expressed, but it is easily renders it, "And Esau his enemy shall supplied from the tenor of the context. be a possession (or inheritance)." Edom It is observable, however, that our transand Seir are here used on the principle lators have here relaxed somewhat of of parallellism so common in Hebrew their usual scrupulousness in regard to poetry. They differ not more than Jacob Italics, according to which they should and Israel.- I Israel shall do val- have rendered:-" Out of Jacob shall iantly. Heb. oseh hAyil, shall do val- come he that shall have dominion." The iantness, or valiant acts, a phrase of Lord the Messiah is evidently the persomewhat ambiguous import, as it is sonage intended, and thus has it been sometimes to be understood of the understood from the earliest periods by achievement of valiant deeds in war and the Jews. Thus Chald. "And there the obtaining of victory, 1 Sam. 14: 48, shall descend one from the house of Jaand sometimes of the acquisition of cob and shall destroy him who escapes wealth, as Ezek. 28: 4. With Gesenius, from the city of the peoples." Targ. we see nothing to prevent the embrac- Jon. "And a ruler shall rise up out of ing of both senses in the present pas- the house of Jacob." So Sol. Jarchi, sage. Chald. "And Israel shall be pros- " And yet there shall be another ruler pered in substance." The fact here out of Jacob, and he shall destroy him asserted of Israel corresponds with the thatremaineth of the city. Of the King import of his name, as having power Christ he speaketh thus, of whom it is and prevailing with God and with men, said (Ps. 72: 8),' He shall have dominGen. 32: 28, and David, after vanquish- ion from sea to sea.'"-~. Shall deing the Edomites, celebrated thus the stroy him that remaineth of the city. A truth of this promise, Ps. 60: 12, clause of extreme obscurity. Eusebius " Through God we shall do valiantly; says, " Who can this be but the divine for he it is that shall tread down our Logos, the Messiah, foretold by the enemies." But the scope of the pro- prophets; who did indeed destroy that phecy looks to a future period far be- which remained of the city, i. e. of the yond that of David. "Since Edom here city of Jerusalem, which in the concluis only to be considered as the repre- sion forfeited and lost its polity and its sentative of the powers of the world inhabitants." Calvin gives another 400 NUMBERS. [B. C. 1452. 20 And when he looked on of the nations; but his latter Amalek, he took up his parable, end shall be, that he perish for and said, Amalek was the first ever. turn to the expression:-" He shall de- beginning of the nations," in allusion stroy him that remaineth of the cities, at once to the antiquity of their origin i. e. all enemies whom he shall find in- and to the pre-eminence which they atcorrigible." As the closing scenes of tained, as may be inferred from what is prophecy in the Revelation present to said of them Gen. 14: 7, and from their view two cities in antagonism with each daring assault upon the chosen people other, to wit, Babylon and the New Je- during their march in the wilderness, rusalem, one of which is to be utterly Ex. 17: 8-16. The sense of beginning destroyed, it may be that it is to this is specially supported by the contrast catastrophe that the Spirit alludes, im- of end in the next clause. It is not plying that every lingering inmate necessary to interpret this expression should perish in the city's overthrow. as implying the absolute priority of the It is worthy of notice that Edom, as a Amalekites among the nations of the prophetical or mystical denomination, earth, but simply that of all the adjahas long been understood by the Jews cent heathen races with which Israel to apply to Rome. Ainsworth cites as came in contact, no one was more conparallel the following from the prophet spicuous than this, which dated back Obadiah, v. 18, "And the house of Ja- at least to the time of Abraham. We cob shall be a fire, and the house of think, too, that their own estimate of Joseph a flame, and the house of Esau themselves may be properly included in for stubble, and they shall kindle in the import of the phrase, and that Calthem, and devour them; and there vin's remark is well-founded:-" Poor shall not be any remaining of the house and unsatisfactory is the view of some of Esau; for the Lord hath spoken it." commentators, who think that Amalek V. 20. When he looked on Amalek. is called'the first of the nations,' beHeb. "And he looked upon Amalek." cause they first took up arms against That is, looked with the eyes of his Israel, and encountered them in order mind; fixed his mental vision and re- to prevent their advance. Rather is gards upon. He saw the Amalekites, the pride of Amalek indirectly rebuked, as he saw the Star out of Jacob, in because they claimed superiority for prophetic contemplation. The hypo- themselves over other nations, and this thesis of Rosenmuller and others, that on the score of their antiquity, as if there was at the same time an outward they had been created together with beholding of the Amalekites, is desti- the sun and moon. There is, then, a tute of all probability. We have no pointed comparison between this noble evidence that any portion of that peo- origin, and the slaughter which awaitple was located within the present range ed them at their end."-~ His latter of Balaam's vision. But as the out- end (shall be) that he perish for ever. ward sight of Israel was effective in Our present version seems to fail in eliciting a blessing upon them, so the giving the exact sense of the original, mental survey of this devoted nation although it is extremely difficult, by a was potent also to prompt a judgment merely literal rendering to make the and a curse.- Amalek (was) the Hebrewintelligible. Thetermfor"perfirst of the nations. Or, Heb. "The ish" is in fact a present participle B. C. 1452.] CHAPTER XXIV. 401 21 And he looked on the dwelling-place, and thou puttest Kenites", and took up his para- thy nest in a rock. ble, and said, Strong is thy 22 Nevertheless the Kenite n Gen. 15. 19. equivalent to " the perishing one;" so with Israel, and thus were not regardthat the true version would be some- ed as obnoxious to the prophetic curse. thing like this:-" His end shall be It is the Canaanitish tribe of Kenites (shall reach, extend) to the perishing who fall under the anathema. - ~ Th2oe one." " Thleperishing one," says Heng- puttest thy nest in a rock. There is in stenberg, " was, as it were, an ideal to this and the next verse a strikingparawhom, or to whose condition, the end nomasia, orplay upon words, which canof Amalek reached." We would sub- not well be preserved in a translation. mit, however, whether the personage The Heb. Zen, Ienite, is also the word be not real rather than ideal, and be for nest, and the Kenites are in effect not to be recognized in that "Man of nestlers, as if it were said, " Looking toSin," or Antichrist, who is at last to wards the Nestler, he said, Although " go into perdition," and with whose thy nest thou hast fixed in a rock," as doom that of the spiritual Amalek is to eagles, ravens, and other birds of prey be synchronical. are wont to do. Under this figurative V. 21. And he looked on the Kenites, mode of speech there is perhaps an aletc. We here again encounter a dubi- lusion to their fixing their strong habious passage. It is difficult to determine tations among the Amalekites, with precisely what people is meant by the whom they appear to have dwelt, 1 Sam. Kenites. There is mention in the Old 15: 6, " And Saul said unto the Kenites, Testament of a twofold people by this Go, depart, get you down from among name, one of which may be termed Ca- the Amalekites, lest I destroy you with naanitish, the other Midianitish. Of them," etc. A designed analogy is also the former, see Gen. 15: 19, where they traced by commentators between this are enumerated among the Kenizzites, passage and the following paragraph Hittites, Perizzites, etc., which were from the prophet Obadiah, vs. 3, 4, afterwards devoted to destruction, al- " The pride of thine heart hath deceived though we do not subsequently find the thee, thou that dwellest in the clefts of Kenites expressly mentioned. The other the rock, whose habitation is high; that branch was intimately associated with saith in his heart, Who shall bring me the Midianites. Jethro, the father-in- down to the ground? Though thou exlaw of Moses, is called, Ex. 3: 1, "the alt thyself as the eagle, and though thou priest of Midian," and in Judg. 1: 16, set thy nest among the stars, thence " the Kenite." Of these Kenites a part will I bring thee down, saith the Lord." followed Israel; but the greater part, V. 22. Nevertheless the Kenite shall be we may presume, remained among the wasted, etc. Heb. Kain, a word varying Midianites and Amalekites, and that to slightly from the original as it occurs these last the prophecy applies, inas- elsewhere in this connection, but probamuch as its tone of announcement is bly rendered correctly, and designating severe and threatening. That portion the name of the founder of the Kenites. of the Kenite race with which the fam- This name is employed to denote the ily of Jethro is identified, appears al- nation his descendants. This people ways to have lived in friendly relations appear to have thought, by reason of 402 NUMBERS. [B. C. 1452. shall be wasted until Asshur ble, and said, Alas, who shall shall carry thee away cap- live when God doeth this! tive. 24 And ships P shall come 23 And he took up his para- o Mal. 3. 2. p Dan. 11. 30. their high and scarcely accessible dwell- those days should be shortened, there ing-place, they were secure from every should no flesh be saved: but for the danger. The Spirit of prophecy here elect's sake those days shall be shortgrants them the distinction of which uened." they boast, but assures them that it will V. 24. And ships (shall come) from not be sufficient to ward off from them the coast of Chittim, etc. Heb. "From the doom which their hostility against the hand of Chittim," i. e. from the side. Israel, the people of the Lord, would Expositors have gone into considerable bring upon them. This doom is, that diversity of opinion relative to the peothey shall be gradually wasted, and ple denominated Chittim, but as it finally carried captive to Babylon by would involve us in extended ethnothe Assyrians. Their lot, in this re- graphical discussion to follow them in spect, seems to have been milder than their various researches, we shall conthat of Amalek, as that people was to tent ourselves with stating what we be utterly destroyed, whereas the Ken- conceive the most probable general conites were to be carried captive. That elusion, viz. that Chittim is a name of such was their fate there is no reason large signification, similar to Levant, to doubt, as we find some of them men- applied to the islands and coasts of the tioned among the Jews after their re- Mediterranean, in a loose sense, withturn from captivity, 1 Chron. 2: 55. out definitely fixing the particular part. Ashur, in this connection, is equivalent Chittim was the son of Javan, who was to Assyrians. one of the sons of Japhet, Gen. 10: 5. V. 23. Alas, who shall live when God From him descended a people who indoeth this? Heb. "When God putteth habited Greece, or " the isles of the or disposeth this." The general idea is Gentiles," Gen. 10: 5, from whence a plainly that of extreme distress and colony was transplanted into Italy. tribulation. Who, amidst the impending The term Chittim, therefore, sometimes general destruction, shall preserve his denotes Greece in a large sense, espelife? Who shall be accounted worthy cially as including Macedonia, 1 Mac. to escape? Chald. "Woe to the sin- 1: 1 and 3: 5, and sometimes Italy, Dan. ners who shall live when God doeth 11: 30, whence the Vulg. here renders these things." It would be a momen- by "Romanos," Romans. The countous crisis in human affairs, and as the tries beyond the seas were not so well period to which this train of prophecies known to the Israelites as to enable reaches is that of the grand consumma- them clearly to distinguish them, and tion mentioned by our Lord in the Gos- therefore the name primarily applied to pels, therefore his words come into Greece, and also to the island of Cyprus, striking parallelism with those of Ba- is occasionally transferred to Italy. In laam:-Mat. 24: 21, 22, "For then shall the present passage we see no valid be great tribulation, such as was not reason to prevent our adopting both since the beginning of the world to this senses, as each nation successively acttime, no, nor ever shall be. And except ed its part in fulfilling the terms of the B. C. 1452.] CHAPTER XXIV. 403 from the coast of Chittim, and afflict Eberr, and he also shall shall afflict q Asshur, and shall perish for ever. q Gen. 10. 4. r Gen. 10. 21, 25. prophecy. Indeed, we may sum up the the conquest of Alexander, who overdrift of the oracles here given, vs. 23, threw the Persian empire that then held 24, in the following compendious para- in subjection the Chaldeans and Assyphrase:-How wondrous and amazing rians.-~ And shall afflictEber. This, will be the revolutions, desolations, and like Ashur, is no doubt to be understood afflictions that shall mark the succes- as a collective name for the posterity of sion of worldly empires, till they shall Eber (or Heber), of whom it is said, all, one after another, pass away in their Gen. 10: 21, that " Shem was the father turn, and give place to the one spirit- of all the children of Eber," and as ual, universal, and eternal kingdom of Abraham was directly descended from the Messiah, the divine King of Israel! Eber, and in him the nation of Israel, As the Assyrian and Persian monarch- so we gather that the power denoted by ies shall first domineer over a great Chittim should oppress and afflict the part of the known world, leading into Jews, which was done by the Seleucaptivity God's own people the Israel- cidoe, the successors of Alexander, and ites; so shall there afterward arise from especially by Antiochus Epiphanes, and the descendants of Japhet, by Chittim also by the Romans, who not only subthe son of Javan, a second monarchy, dued and oppressed them, but eventviz. that of the Greeks or Macedonians ually "took away their place and naunder Alexander, that shall completely tion," and dispersed them over the face break the Persian or Babylonian pow- of the earth. As the intimation in this er. From the same source, the race of oracle is of rather a sinister import as Chittim, by colonies transplanted by compared with the usual style of blessships to Italy, shall arise still another ing which Balaam is prompted to emmonarchy, the Roman, which shall con- ploy towards the chosen people, there quer all before it, lay waste the country seems to be a designed change of terms of the Israelites or Hebrews, and drive that shall serve to discriminate between them into a final dispersion. Yet event- the fortunes of the literal and the spirually shall this last and most formida- itual Israel. The spiritual Israel, or ble monarchy be dissolved, Rome itself the church, is never called " Eber," but with all its idolatry, pomp, and super- generally "Israel" or "Jacob," and stition, be destroyed, and thus a way here the spirit of prophecy has probamade for spreading the religion, and bly designed to teach us that a destiny establishing the kingdom of the Mes- was predicated of the Jews as a nation, siah over all kindreds, and nations, and which would not hold good of the church tongues.-In these few verses is con- which they typically represented.densed the substance of Daniel's predic- ~ And he also shall perishforever. The tions of the four great empires and their phraseology here is the same with that successor, the spiritual kingdom of the in the final clause of v. 20, on which we Lord, which was to supersede them all. have already remarked. The original - ~ And shall afflict Ashur. Ashur, has nothing to answer to "forever," according to general usage, denotes the and the undoubted import is that of descendants of Ashur, or the Assyrians. some subject, some "perishing one," The prophecy was fulfilled primarily in entirely independent of that which goes 404 NUMBERS. [B. 0. 1452. 25 And Balaam rose up, place: and Balak also went his and went and returned to his way. before, but with which that is in some by the fact that the original shoob propway compared, or to be associated. He erly signifies to turn from, to turn back, or they shall perish, even as shall the while the reaching the object aimed at perishing one. The allusion is to some is not included in the meaning of the devoted power, some power emphati- word itself. So in like manner, Gen. cally doomed, which though wholly un- 18: 33, "And the Lord went his way known to Balaam, was well known to as soon as he had left communing with the spirit of prophecy speaking through Abraham; and Abraham returned back him, and which, in our view, is no other to his place," where not so much the than the Man of Sin, or the Antichrist arrival as the direction is meant; he of the last times. "Thus Balaam, as set out on his return. They parted he began with the blessing of Israel, each one his own way. So here also endeth with the destruction of their en- the parallelism leads us to suppose emies; God by his mouth confirming that not the end, but the direction, the the promises made unto Abraham and course, is intended. Whether he reachto his seed forever, the accomplishment ed the end of his journey or not, is inof all which is in Christ."-Ainsworth. different to the object which the inV. 25. And Balaam rose up, and went spired historian had in view in relating and returned to his place. There is an the incidents. He could let him jourapparent contradiction between this ney without troubling himself how it passage, which seems to say that Ba- fared with him, and what he did furlaam, after fulfilling his mission, imme- ther. This is intimated in the sequel diately, and without tarrying on the quite incidentally. The writer began road, returned and reached his home in with telling how Balak had sent for the safety, and Num. 31: 8,16 (comp. Josh. prophet in order to destroy Israel, and 13: 22), according to which Balaam he closes his narrative with simply was killed by the Israelites in the war telling how the parting took place which they undertook against the Mid- without the object being attained. ianites, as a righteous punishment for the counsel given to that people with a view to lead Israel into sin. In the so- CHAPTER XXV. lution of this difficulty, which has been long since remarked, some have sup- The Israelites, at their last Station in posed that Balaam returned home, but the Wilderness, seduced to Idolatry made a second journey to the Midian- with the Moabites and 2lidianites by ites, though it is no easy matter to find the Counsel of Balaam. sufficient time for this double journey. We have seen thus far the fruitless A far preferable mode of reconciling attempts of Balak and Balaam to curse the apparent discrepancy is to under- the people whom God had blessed. stand the words in an inchoative sense, Their attempts had recoiled upon their implying that he started with the pur- own heads, and their disappointment pose of returning home, but was de- had not only resulted in deep chagrin tained by the Midianites. For instances on the part of each, but also in mutual of this phraseology see Ex. 8:18. Num. dissatisfaction with each other. Balak 14: 40. This construction is favored had obtained no aid against the people B. C. 1452.] CHAPTER XXV. 405 CHAPTER XXV. mit whoredom b with the daughAND Israel abode in Shittim a, ters of Moab. and the people began to coma c. 33. 49. Mic. 6. 5. b c. 31.16. 1 Cor. 10. 8. whom he feared, and Balaam had lost (plains of Afoab) at the foot of the the wealth and honors which he covet- mountainous range of Abarim, and imed. The failure in this respect he mediately under Nebo opposite to Jeriwould fain make good if possible. He cho. Hence it is to be looked for near saw that the favor of God was with the the point at which the Wady Hesban Israelites, and he knew that while they enters the plains of Moab, probably to were possessed of it they would be in- the south of this Wady. According to vincible. He perceived that the only Josephus, the town of Abila was afterway to prevail against them was to wards built on the site previously occucause them to forfeit that favor. If he pied by Shittim, in a country aboundcould lead them to sin against the Lord, ing with date-bearing trees, sixty stathen they would be deserted by their dia from the Jordan. In this place Isstrength, Balak would be able to over- rael abode (Heb. "sat") until after come them, and he should reap his re- the death of Moses, consequently until ward. With diabolical malice and cun- every thing related in the book of ning, therefore, he puts Balak and his Deuteronomy had transpired. It was people upon a plan for corrupting them, from hence, too, that Joshua took his and the success of the scheme and its departure, Josh. 2:1, when the host consequences are detailed in the course passed over to Gilgal. Of this period of the present chapter. of their history the chosen people are V. 1. -And Israel abode in Shittim. reminded by the prophet, Mic. 6:5, This was the name given to some part " 0 my people, remember now what of the tract called " the plains of Moab," Balak king of Moab consulted, and lying on the borders of the Jordan where what Balaam the son of Beor answered they were now encamped. It is termed him from Shittim unto Gilgal; that ye Abel-Shittim, ch. 33: 48, 49, and as may know the righteousness of the "Abel" signifies mourning, it is prob- Lord."-~[ The people began to comable the name was given it from the mit whoredom with the daughters of lamentation made over the transgress- Moab. Or, Heb. "Profaned, or proors who were cut off for their grievous fanely began, etc." The idea of prooffence at this place. It is no unusual fanation is undoubtedly included in thing with the Hebrew writers to omit the original term. The prompters to the first part of compound names. this iniquity are said to have been "the Thus Judg. 3: 3, ]Hermon for Baal- daughters of Moab," but to them are to Hermon; 1 Chron. 4: 29, Tholad for be added the daughters of Midian, as Ethtolad; Josh. 19: 4, Nimrim for appears from vs. 6, 17, 18. The sin Beth-2Nimrim; Ps. 66: 3, Salem for Je- here predicted of "the people" is not tuesalem. The original Shittim means to be understood of the whole body of Acacias, probably from their growing them, but only of a portion, and these abundantly in this vicinity, and Keil all met with a condign punishment, as (on Jos. 2: 1) renders Abel-Shittim by we learn from the sequel. The iniquity Acacia-Meadows. Its true location ap- in which Israel now became involved pears to have been in the Arboth-Moab was plainly instigated by Balaam, of 406 NUMBERS. [B. C. 1452. 2 And"they called the people and the people did eat, and bowunto the sacrifices of their gods: ed d down to their gods. e Ex. 34. 15, 16. d Ex. 20. 5. whom it is said, Rev. 2:14, "But I action claim our first attention. It have a few things against thee, because evinces clearly that our most formidathou hast there them that hold the doc- ble enemies are evermore within and trine of Balaam, who taught Balak to not without us. Lusts inwardly chercast a stumbling-block before the chil- ished are more to be dreaded than exdren of Israel, to eat things sacrificed ternal foes; for here we perceive that unto idols, and to commit fornication." what the curse of Balaam could not It was the more aggravated from the effect was brought about by their own fact that the Lord had borne with them corruptions. The charms and incantaso long and had conducted them so far, tions of infernal magic do not work so as they were now in fact just upon the much mischief as the seductive arts and borders and in full sight of the land of blandishments of siren females, who promise. The lapses of Christians as beguile to idolatry by yielding to licenthey near the end of their pilgrimage tiousness. Still the weight of our conand are in full view of heaven, have a demnation must fall upon the unprinpeculiar enormity, which should cause cipled fathers, brothers and husbands them to be shunned with the most pro- of the miserable women who had doubtfound abhorrence and awful dread. less been pressed in the first instance, V. 2. And they called the people, etc. against their better instincts, into comAs the verb in the original is here in plicity with this nefarious scheme.the feminine, it implies that the calling ~ And the people did eat, and bowed or invitation was given by these daugh- down to their gods. The act of eating ters of Moab, who no doubt exerted in common carries with it an implioavarious fascinating arts to inveigle the tion of the parties being closely consons of the covenant into their snares. joined together, and when this is done -~ Unto the sacrifices of their gods. over the sacrifices offered in religious Or, Heb. "Of their god." Gr. and worship, it implies a unanimity of Chald. " Of their idols," meaning Baal- views and feelings which could not be Peor, as we learn from v. 3. Baal- supposed to exist, without downright Peor is probably the localized title of a profanation, between the worshippers general heathen deity worshipped in of the true God and the votaries of various ancient countries, but here de- idols. Now against this aggravated inriving his appellation from the name iquity the chosen people had been espeof a mountain, mentioned ch. 23: 28, cially warned on a former occasion. just as Jupiter, among the Greeks, was Ex. 34:12-16, " Take heed to thyself called Jtepiter Olympus, from the name lest thou make a covenant with the inof a mountain specially dedicated to habitants of the land whither thou him. He was worshipped with the goest, lest it be for a snare in the midst most obscene and revolting rites, so of thee; but ye shall destroy their althat the learned have conceived him to tars, break their images, and cut down be identical with the Priapus of the their groves: for thou shalt worship no Greeks and Romans. Whether this other god: for the Lord, whose name were so or not is not very important, is Jealous, is a jealous God: lest thou as the moral bearings of this trans- make a covenant with the inhabitants B. C. 1452.] CHAPTER XXV. 407 3 And Israel joined e himself I of the LoRD was kindled against unto Baal-peor: and the anger Israel. e Josh. 22. 17. Ps. 106. 28, 29. Hos. 9, 10. of the land, and they go a whoring altar it is, Matt. 23: 20, so having comafter their gods, and do sacrifice unto munion with the altar is having comtheir gods, and one call thee, and thou munion with him whose altar it is. eat of his sacrifice; and thou take of "Bowing down to their gods" is, in their daughters unto thy sons, and their effect, uniting in the worship of idols, daughters go a whoring after their as "gods" is rendered both in the Gr. gods, and make thy sons go a whoring and the Chald. The Psalmist, in a sigafter their gods." This strain of pro- nificant allusion to this event, says, Ps. hibition would seem to have been in- 106: 28, " They joined themselves also tended for just such a case as the pres- unto Baal-peor, and ate the sacrifices ent, yet it is grossly disregarded, and of the dead," so called not only because the fearful moral guilt of a mixed, pol- the idol itself was a dead thing, opluted, and prostituted worship incurred. posed to the true and living God, but The subject will be better appreciated because the sacrifices were offered in by adducing the reasonings of Paul in honor of some distinguished personage relation to this species of profanation, who was deified after death, somewhat 1 Cor. 10: 16-21, "The cup of blessing after the fashion of the canonization of which we bless, is it not the com- saints in the Romish Church. munion of the blood of Christ? the V. 3. Israel jointed himself to Baalbread which we break, is it not the Peor. Heb. "Was joined, coupled, or communion of the body of Christ? For yoked." Vulg. "Israel was initiated we, being many, are one bread, and to Beelphegor." Gr. "Israel was conone body; for we are all partakers of secrated to Beelphegor." Chald. "Isthat one bread. Behold Israel after the rael was conjoined to the worshippers flesh; are not they which eat of the of Baal-Peor." Syr. and Arab. "Issacrifices partakers of the altar? What rael cleaved closely to Beel-Pheor." It say I then? that the idol is any thing? is probably to this peculiar phrase that or that which is offered in sacrifice to Paul alludes, 2 Cor. 6: 14, "Be ye not idols is any thing? But I say, that the uinequally yoked with unbelievers." As things which the Gentiles sacrifice, two kinds of animals were not to be they sacrifice to devils and not to God: yoked together in ploughing, so neither and I would not that ye should have were Christians and Heathen to be asfellowship with devils. Ye cannot sociated in the sacred acts of worship. drink the cup of the Lord, and the cup The expression is highly significant, of devils: ye cannot be partakers of and as Baal, lord, has somewhat of a the Lord's table, and of the table of marital import, we recognize an indevils." Here the general idea is plain- direct allusion to that holy union into ly, that by partaking of the sacrifices which the Most High had entered with offered upon any altar, we do in fact his people, and which they are here acpartake of the altar, and by partaking cused of violating, and ofjoining, coupof the altar we own, communicate ling, and yoking themselves in impious with, and worship the god of the altar, alliance with his enemies. " Hence, Mal. 1:7. For as "swearing by the therefore," says Calvin, "this general altar" is swearing "by him" whose instruction may be gathered, that when 408 NUMBERS. [B. C. 1452. 4 And the LORD said unto that the fierce9 anger of the LoRD Moses, - Take all the heads of may be turned away from Israel. the people, and hang them up 5 And Moses said unto the before the LORD against the sun, judges of Israel, Slay hye every f Deut. 13. 6-9. g Deut. 13.17. h Ex. 32. 27. we turn aside from pure religion, we in of Geddes: " Take all the chiefs of the a manner connect ourselves with idols, people with thee; and let them slay so as to coalesce in one body with them, those men who have worn the badges and conspire to renounce the true God." of Baal-Peor; and hang them up before -~ The anger of the Lord was kin- the Lord until sunsetting." Bp. Patdled against Israel. Thus paralleled in rick, while he thinks the other to be the language of the Psalmist, Ps. 106: the most natural sense, yet remarks, 29, "They provoked him to anger with that "it must be acknowledged that their inventions; and the plague brake there is a great current of interpreters in upon them." which runs the other way," and to this V. 4. Take all the heads of the people, current we confess ourselves to belong. etc. It is not entirely clear how this is -T Hang them up before the Lord. to be understood. From the wording Heb. " To or for the Lord;" i. e., as an of our English version it would appear offering to his just displeasure, as a that they regarded the "heads of the token of his retributive justice. Gr. people" as denoting the chief actors in " Make a public example of them, for the transgression, and that they were the Lord, against the sun." It is to be the ones who were commanded to be understood that the victims were first hung. And so the words are con- stoned to death, and then hung up in strued by a large proportion of com- this open exposed manner, in the light mentators, both ancient and modern. of day, for hanging alive was never But they are capable of another, and practised among the people of Israel. perhaps, on the whole, a preferable Crucifixion was not a Jewish, but a sense, by which the clause "take all Roman punishment. Hanging, howthe heads of the people," means to take ever, subsequent to stoning, was conthem for assistants in carrying out the sidered as a special mark of the divine sentence of judgment now enjoined. In malediction, as appears from Deut. 21: this case the word "them" in the next 23, "He that is hanged is accursed of clause refers not to the ".heads of the God," i. e., his being hung is a sign of people," but to those who had joined his being accursed, or, as Jerome rethemselves to Baal-Peor. The Hebrew marks (on Gal. 3: 13), "He was not acaffords abundant examples of similar cursed because he was hanged, but he usage in regard to relatives and ante- was hanged because he was accursed." cedents, and the suggestion is evident- V. 5. Slay ye every one his men. ly favored by the next verse, where the That is, the men under his special ju"judges of Israel" appear to be the risdiction, as they were distributed in same persons with the "heads of the Ex. 18: 25. Aben Ezra and Sol. Jarchi people." So also Chald. "Take the understand by the language, that the princes of the people, sit in judgment, heads of the people, divided into sevand slay him who shall be worthy of eral courts of judgment, should examdeath." The following is the version. ine and ascertain who had been guilty B. C. 1452.] CHAPTER XXV. 409 one his men that were joined un- fore the door of the tabernacle to Baal-peor. of the congregation. 6 And, behold, one of the 7 And when Phinehas k the children of Israel came, and son of Eleazar, the son of Aaron brought unto his brethren a the priest, saw it, he rose up Midianitish woman, in the sight from among the congregation, of Moses, and in the sight of all and took a javelin in his hand: the congregation of the children 8 And he went after the man of Israel, who were weeping be- of Israel into the tent, and thrust i Joel 2. 17. k Ps. 106. 30. of idolatry, and then put them to death, every restraint of decency and relias here commanded. It is supposed gion! that the judicial system suggested by V. 8. He went after the man of Israel Jethro was continued all the time they into the tent, etc. Heb. el hakkElubh, were in the wilderness, and that it was into the recess. The original word here their duty to find out the guilty in their rendered " tent" is not the term (ohel) several departments or divisions. This usually employed for that purpose. explains the phrase, "Slay ye every Rosenmuller remarks, that it is equivone his men." They were the men for alent to the Arab. kubbah or kobbah, whom each of the judges were several- and with the article alkobbah, from ly, in a sense, responsible from their which is derived the Spanish alcoba falling under their supervision. and alcova, Eng. alcove, denoting an interior chamber appropriated to sleepThe Outrage so signally asenged by ing. Into this retired room the offend-'hAinehas, and his consequent le- ers were followed by Phinehas, and ward. both transfixed by a single stroke of V. 6. Behold, one of the children of his javelin. The way of transgressors Israel came, and brought unto his breth- is hard, and their end sometimes strikren, etc. Heb. "Brought near to his ingly awful. Though all are not cut brethren;" i. e. brought near in the off by the stroke of exemplary justice, sight of his brethren. This is the only yet the close of a sinful and impenisense in which she was brought to tent life must be destruction, whether them, implying a peculiarly open, pub- through the gradual decays of nature, lie, and shameless proceeding on the the waste of sickness, or the sudden part of the offenders. It was done not seizure of death. The act on the part only in the sight of the brethren of the of Phinehas seems to have been promptculprit, but of Moses also, and of a large ed by a sudden impulse of holy zeal, portion of the congregation who were which received, indeed, the divine apat that time collected at the door of the probation, although it is not to be reTabernacle weeping and mourning over garded as a precedent in ordinary cases. the fearful transgression. It is not im- Sudden emergencies warrant extraorprobable, in fact, that the judgment had dinary expedients. As a priest, it was even then begun, and what must have not the office of Phinehas to punish been the enormity of introducing a par- crime, but in this instance, while all amour, in these circumstances, into an others held back, he was no doubt Israelitish tent, in open defiance of moved by a divine inspiration to enter 18 410 NUMBERS. [B. C. 1452. both of them through, the man of 9 And those I that died in the Israel, and the woman through plague were twenty and four her belly. So the plague was thousand. stayed from the children of Israel. z Deut. 4. 3. 1 Cor. 10. 8. upon the work of vengeance. "If any 29, 30, "Thus they provoked him to private person should in his preposter- anger with their inventions: and the ous zeal take upon himself to punish a plague brake in upon them. Then stood similar crime, in vain will he boast of up Phinehas, and executed judgment: being an imitator of Phinehas, unless and so the plague was stayed." The he shall be thoroughly assured of the original word for "plague" is here the command of God. In order that our same with that before us, and we see zeal may be approved of God, it must no evidence of any other " plague " than be tempered by spiritual prudence, and that of the slaughter recorded by the directed by His authority; in a word, historian. the Holy Spirit must go before, and V. 9. Twenty and four thousand. dictate what is right."-Calvin. But The number here specified affords a while the act of Phinehas would be un- fearful indication of the ravages of the justifiable in those who had received divine judgment, but it has greatly no such commission, either from God tasked the ingenuity of commentators or man, yet the spirit from which it to reconcile with it the statement of proceeded would be commendable, in Paul, 1 Cor. 10: 8, "Neither let us comwhomsoever it were found. We ought mit fornication, as some of them comto be filled with zeal for God's honor. mitted, and fell in one day three and We ought to feel indignation against sin. twenty thousand." The solution usualWe ought to be penetrated with com- ly given depends upon the assumed passion towards those who are seduced distinction between the number of those into dangerous courses by the evil acts who fell by the plague and those who of others. We ought to be ready to as- fell by the sword of the judges. Moses, sist the civil magistrate in the suppres- it is supposed, in the 24,000, compresion of iniquity. —~ So the plague was hends all that perished both by the stayedfrom the children of Israel. Heb. sword and the pestilence, whereas Paul hammaggephdh, the stroke. This is usu- refers only to the latter. - But as we see ally understood to denote a pestilence no evidence of the occurrence of any which the Lord had caused to break plague on this occasion, so we are comforth on this occasion, and to rage with pelled to reject this explanation. In destructive violence. But as nothing our view Paul had no design to specify has been previously said of any such the precise number. He had in his pestilence, and as the term is elsewhere mind the fact of a tremendous judgapplied to a slaughter by the sword, ment inflicted on the Israelites for a 1 Sam. 4: 17, we see no good reason to particular sin, but whether it were exdoubt that it is here used in reference actly 23,000 or 24,000 he might not to the execution of the judgment com- have recollected at the moment, and as manded above, vs. 4, 5, which now tile precise specification was not imreached its climax in the fearful act of portant for the moral lesson which it Phinehas towards the culprits slain by was calculated to teach, instead of arhis hand. To this event in the history resting his pen and turning to the inthe Psalmist alludes as follows, Ps. 106: spired volume to certify himself on the B. 0. 1452.] CHAPTER XXV. 411 10 And the LORD spake unto sumed not the children of Israel Moses, saying, in my jealousyn. 11 Phinehas the son of Elea- 12 Wheretfore say, Behold, I zar, the son of Aaron the priest, give unto him my covenant of hath turned m my wrath away peace: from the children of Israel, 13 And he shall have it, and (while he was zealous for my his seed after him, even the covsake among them,) that I consake among them,) that I con- n Ex. 20. 5. Deut. 32. 16, 21. 1 K. 14. 22. Ps. 78. m Ps. 106.'23. John 3. 36. 58. Ezek. 16. 38. Zeph. 1. 18. 3. 8. o Mal. 2. 4, 5. point, he set down the number of 23,000 he zwas zealous.for my sake among them. as being at least the number slain, with- Or, Heb. " He was jealous with myjealout assuming to give it with absolute ousy." See Note on ch. 5: 14, where accuracy. Now if the assertion of the import of the original term for Moses was true, that 24,000 perished "zeal" is fully unfolded. The meanon this occasion, the assertion of Paul ing is, that in thus vindicating the diis likewise true that 23,000 perished, vine honor he showed that he could no and the assertion of the less number more tolerate this forbidden connection does not deny that of the greater. As, of the chosen people with an idolatrous then, it cannot be shown that there is race than a man would suffer his wife any thing intrinsically false in Paul's to prostitute herself to strangers. In statement, why not be content with it this sense the Lord himself is said to be as it stands without striving to bring it "jealous," Ex. 20: 5. The term conto a perfect tally with Moses?-espe- veys an allusion to the conjugal relation cially when the only ground on which which the Lord sustained to his people. this is attempted to be done is a gra- V. 12. Behold, I give unto him my tuitous assumption utterly incapable covenant ofpeace. Heb. berithi shalom, of proof? We are persuaded it will be implying an abundant prosperity, comforever a futile attempt to maintain prising multitudinous forms of happithat the Holy Spirit, speaking through ness and comfort. Such is the import Paul, designed to state the exact num- of the original term for "peace;" so ber of the victims who fell under the that this promised "covenant of peace" judgment now visited upon the people, is nothing more than the divine stipufor this would bring him in conflict lation that his lot should be crowned with his own declaration made through with a fulness of blessings, both temthe Old Testament writer. poral and spiritual. So the Lord says Vs. 10, 11. Tlhe Lord spake unto Moses, of Levi, Mal. 2: 5, " My covenant was etc. The Most High here announces to with him of life and peace; and I gave Moses that it was his pleasure that the them to him for the fear wherewith he whole nation should know how much feared me, etc." The Targ. Jon. renthey owed to the heroic act of retribu- ders thus: "Behold, I decree unto him tion-this courageous and well-timed my covenant of peace, and I will make zeal-on the part of Phinehas, inasmuch him the messenger of my covenant, and as by vindicating the divine honor he he shall live forever to preach the Goshad staid the hand of justice from strik- pel of redemption in the end of days." ing and consuming the whole mass of a V. 13. Even the covenant of an evercongregation so corrupted. — While lastingvpriesthood. As if he should say, 412 NUMBERS. [B. 0. 1452 enant of anP everlasting priest- Salu, a prince of a chief house hood; because he was q zealous among the Simeonites. for his God, and made an atone- 15 And the name of the ment for the children of Israel. Midianitish woman that was 14 Now the name of the Is- slain was Cozbi, the daughter raelite that was slain, even that of Zur3; he was head over a was slain with the Midianitish people, and of a chief house in woman, was Zimri the son of Midian. p Ex. 40. 15. q Ps. 69. 9. r Heb. 2. 17. a o. 31. 8. Josh. 13.'21. Let Phinehas know that by way of re- which receives its fulfilment in him who ward for so noble and pure an example was made "a priest forever after the of religious zeal, a zeal not prompted order of Melchisedek." -~ And made by private passion, by hasty, uncharita- an atonement for the children of Israel. ble, or ungovernable resentment, but Heb. "Atoned upon (or for) the chilby a solid and earnest regard to the dren of Israel." That is, made reconhonor of the divine majesty, the love of ciliation, pacified, propitiated. Thus truth, and the highest welfare of his Moses, in addressing the Israelites after brethren, his family shall, in direct line the great crime which they had comfrom him, be honored with the priv- mitted in worshipping the golden calf, ilege of a long succession in the high- says, Ex. 32: 30, 32, " Ye have sinned a priesthood; and though this succession great sin; and now I will go up unto may be temporarily interrupted, yet it the Lord; peradventure Iwill make an shall return again to his posterity, and atonement for your sins." So again, in remain with them even to the passing respect to the rebellion of Korah, Num. away of the dispensation now insti- 16: 46, 48, "And Aaron took as Moses tuted. He was indeed already entitled commanded, and ran into the midst to the office, and had actually held it of the congregation; and, behold, the since the death of Aaron; but it is now plague was begun among the people: confirmed to him as a birthright, and and he put on incense, and made an ordained to run down in his family, atonement for the people. And he stood and doubtless in the eldest son, instead between the dead and the living; and of being transferred to some other the plague was stayed." So the Psalbranch of Aaron's descendants. The mist makes honorary mention of this act interruption spoken of occurred when of Phinehas, Ps. 106: 30, "Then stood the priesthood passed from the family up Phinehas and executed judgment, of Phinehas to that of Ithamar, where it and so the plague was stayed." remained about 150 years, Eli being Vs. 14, 15. Now the name of the Isone of his descendants, but it was re- raelite, etc. The names and the pedistored again in the person of Zadok, gree of the offending parties are here 1 Chron. 6: 50, and thence continued in particularly cited, both in order to conthe family, as far as is known, down to sign their character to deeper infamy the close of the Jewish economy. The in after ages, and to do higher honor to " everlasting priesthood " belongs prop- Phinehas, who, in this transaction, reerly to Christ, and it would seem that garded not the rank or dignity of the the promise made to Phinehas, as a type transgressors. These, it appears, were of Christ, glides imperceptibly into that of high condition on both sides, yet B. C. 1452.] CHAPTER XXVI. 413 16 And the LORD spake unto Cozbi, the daughter of a prince Moses, saying, of Midian, their sister, which 17 Vex the Midianites, and was slain in the day of the smite them: plague, for Peor's sake. 18 For they vex you" with their wiles, wherewith they have CHAPTER XXVI. beguiled you, in the matter of A ND it came to pass, after the Peor, and in the matter of A plague, that the LORD spake t c. 31. 2. u c. 31. 16. Rev. 2. 14. v ver. 8. their standing gave them no exemption the lead in the conspiracy suggested by when the stroke of retribution fell. The Balaam. Balak had turned away the passage before us is a testimony that wicked prophet in disgrace, but the the Lord would give publicity to the Midianites, in all probability, retained sin as a warning to others, that the him in the midst of them, as it was most exalted sphere in life will protect amongst them that he was slain, ch. no one from the just consequences of 31: 8. We cannot mistake in accounthis crimes. ing those our greatest enemies who V. 17. Vex the Midianites and smite would entice us into sin, and though them. Heb. "Straighten, distress." we are never to indulge in a vindictive Gr. "Treat as enemies." The divine spirit, yet we may be and ought to be justice having visited deserved punish- moved by a righteous indignation ment upon his own people, now decrees against whatever tends to effect a sepvengeance against his and their ene- aration between us and our heavenly mies, although the actual execution of Father. it was delayed till after the numbering V. 18. For they vex you with their of the people and the occurrence of wiles, etc. Heb. "Distress you," the various other events recorded in the same word occurring in the preceding next five chapters. The infliction of verse, but denoting here, not war, but this vengeance was to be the last public a resort to the arts of subtlety and deact of Moses, as it is said, ch. 31:2, ceit. This was a peculiar source of "Avenge the children of Israel of the vexation to them, whence Henry well Midianites; afterward shalt thou be remarks, that "whatever draws us to gathered unto thy people." Judgment sin should be a vexation to us, as a often begins at the house of God, but it thorn in the flesh." does not end there. Accordingly the Lord says, by the prophet, Jer. 25: 29, "For lo, I begin to bring evil on the CHAPTER XXVI. city which is called by my name, and should ye be utterly unpunished? Ye A new Census taken in the Plains of shall not be unpunished: for I will call for a sword upon all the inhabitants of V. 1. It came to pass after the plague, the earth, saith the Lord of hosts." etc. After the slaughter of the 24,000 Thejudgment is here denounced against who fell by the sword of the judges as the Midianites rather than against the stated ch. 25: 9, as this is the undoubtMoabites, because the Midianites, in this ed sense of the word " plague" in this particular instance, seem to have taken connection. We may properly recog 414 NUMBERS. [B. C. 1452. unto Moses, and unto Eleazar the father's house, all that are able son of Aaron the priest, saying, to go to war in Israel. 2 Take " the sum of all the 3 And Moses and Eleazar congregation of the children of the priest spake with them in Israel, from twenty years old the plains b of Moab, by Jordan and upward, throughout their near Jericho, saying, a Ex. 30. 1.2. 38. 25, 26. c. 1. 2, 3. b ver. 63. c. 35.1. nize a moral as well as a historical sig- so many men."-Calvin. The whole nificancy in the command to number generation existing thirty-eight years the people afresh. It was a token of before, with the exception only of Cathe Lord's special regard for those who leb and Joshua, had been wasted away, survived and had cleaved to him in the and as the promised land was now midst of a wide-spread defection. Deut. about to be distributed to their de4: 3, 4, " Your eyes have seen what the scendants, which would be facilitated Lord did because of Baal-peor: for all by a new census, one is accordingly the men that followed Baal-peor, the ordered. The matter was intrusted to Lord thy God hath destroyed them from the charge of Eleazar, who was now, among you. But ye that did cleave since the death of Aaron, high priest. unto the Lord your God are alive every As Aaron had performed this office in one of you this day." The Hebrew conjunction with Moses on a former ocwriters, in a somewhat pious vein, il- casion, ch. 1: 3, so Eleazar is called to lustrate it " by the similitude of a shep- do it now. He also united with Joshua herd, who, when a wolf has gotten afterwards, Josh. 14: 1, in dividing the among his flock, and worried some of land among the people. them, he counteth them to know the V. 2. Take the sum of all the congrenumber of those that are left." Again, gation. Heb. "Take the head." On " As when they came out of Egypt and the import of this expression see Note were delivered to Moses, they were de- on ch. 1: 2. Chald. "Take the count, livered to him by tale (Ex. 38: 26), so or the sum." This was the third cennow when Moses was ready to die, and sus of which we have an account in the to deliver his flock again, he delivered sacred narrative. The particular terms them by tale."-Sol. Jarchi. A farther occurring in this verse will be found reason for the measure may be found explained in the Notes on ch. 1: 2, 3. in the divine determination to make V. 3. Ailoses and Eleazar the priest good the promise to Abraham, to mul- spake vwith them, etc. The purport of tiply his seed as the stars of heaven, this and the following verse, particunotwithstanding it might seem to be larly as expressed in the original, is not countervailed by the fearful diminution very clear, since the command given in their numbers caused by the sweep- in v. 2 to Eleazar, appears here to be ing judgments which their sins had in- given to some other party intimated by curred. "This was the reason why "them," which, as it stands, is of very the people was numbered immediately indefinite reference. The clue to the after the plague, in order that it might sense would seem to be given by the be more conspicuous that God had mar- Targ. Jon. "Spake unto the princes, vellously provided lest any diminution and said to number them (the people)." should appear after the recent loss of According to this the order was given B. C. 1452.] CHAPTER XXVI. 415 4 Take the sum of the people, were numbered of them were from twenty years old and up- forty and three thousand and ward; as the LORD commanded seven hundred and thirty. Moses, and the children of Is- 8 And the sons of Pallu; rael, which went forth out of Eliab. the land of Egypt. 9 And the sons of Eliab; 5 Reuben", the eldest son of Nemuel, and Dathan, and AbiIsrael: the children of Reuben; ram. This is that Dathan and Hanoch, of whom cometh the Abiram which were famous in family of the Hanochites: of the congregation, who strove d Pallu, the family of the Pallu- against Moses and against Aaron ites: in the company of Korah, when 6 Of Hesron, the family of they strove against the LORD. the Hesronites: of Carmi, the 10 And the earth opened her family of the Carmites. mouth, and swallowed them up 7 These are the families of together with Korah, when that the Reubenites; and they that company died, what time the fire c Gen. 46. 8. d c. 16. 1, etc. to the chiefs of the tribes, who acted as with the other three families of this assistants to Moses and Aaron in the tribe. The census now made shows former numbering. that the tribe had decreased by near V. 4. (Take the sum of the people). three thousand men. But whole houseThese words are wanting in the orig- holds had perished in the preceding inal, but are evidently implied in the judgments, as is evident from v. 9. general tenor of the command, and -NT Forty and three thousand and therefore properly inserted.- [ As seven hundred and thirty. The Reuthe Lord commanded, etc. Implying benites, at the last numbering, gave a that they were now to proceed accord- total of 46,500; their decrease conseing to the directions given them by the quently, up to this time, was 2,720, Lord himself on the occasion of the for- which may be accounted for, at least in mer numbering, ch. 1: 1-4. This fa- part, by the ravages of the divinejudgvors the construction above suggested. ment in consequence of Korah's conV. 5-7. Reuben, the eldest son of Is- spiracy. rael, etc. The enumeration begins with V. 9. Famous in the congregation. Reuben the eldest-born, as it did also Heb. "The called, the summoned." in the former instance, ch. 1:5, 20. See Note on ch. 1:16, where the term Four families are here enumerated to is fully explained. Comp. also ch. 16: Reuben, as we read also Gen. 46: 9. 1, 2, etc. —' Strove. Gr. "Made in1 Chron. 5: 3.-~[ Hanoch (of whom surrection against." Chald. "Gathered cometh) the Hanochites. Heb. "The themselves together against." These Hanochite," sing. for the plur. as else- strove against Moses and Aaron in the where throughout this chapter. The striving of Korah's company against phraseology of the original identifies the Lord. the descendants of Hanoch with Han- V. 10. Together with Korak. These och himself, which is according to a words, taken as they read, would seem frequent Scriptural usage. So likewise to import that Korah was swallowed up 416 NUMBERS. [B. C. 1452. devoured two hundred and fifty family of the Nemuelites: of men; and " they became a sign. Jamin, the family of the Jamin11 Notwithstanding, the chil- ites: of Jachin', the family of drenf of Korah died not. the Jachinites: 12 The sons of Simeon after 13 Of Zerahi, the family of their families: of Nemuelg, the the Zarhites: of Shaul, the family of the Shaulites. ec. 16.38. 1 Cor. 10. 6. 2 Pet. 2.6. Ex. 6.24. g Gen. 46. 10. Ex. 6. 16. Jentuel. h 1 Chr. 4.'24. Jarib. i Gen. 46. 10. Zohar. with Dathan and Abiram-contrary to struction adopted, the moral lesson conthe conclusion stated in our Note on veyed by the event is the same, and the ch. 16: 32. But it is palpable that the allusion is here made to these conspiralanguage of the verse before us is some- tors to affix a new brand of infamy to what confused in the present render- their names. - ~ And they became ing, as it is not clear whether the a sign. Heb. "They became for an ensacred writer meant to say that Ko- sign, or banner." That is, they were rah's company perished by the opening made an example of; they were made of the earth, or by the fire; and there- a monument of the Lord's righteous fore we do not hesitate, with Patrick, displeasure against those who would Poole, Geddes, Boothroyd, and others, wrong his ministers, and a warning to to propose another translation con- all posterity not to walk in their steps. formed substantially to the Samaritan, The fittest commentary on the words is which reads thus: "And the earth the language of Paul, 1 Cor. 10: 11, opened its mouth, and swallowed them "Now all these things happened unto up, and when this company died a fire them for ensamples; and they are writdevoured Korah and two hundred and ten for our admonition upon whom the fifty men." The original will admit, ends of the world are come." What is we think without violence, of the fol- here said of the persons of the rebels is lowing version: " And the earth opened in ch. 16: 38, 40, said of their censors, her mouth, and swallowed them up that they were to be "a sign unto the (i. e., Dathan and Abiram with their children of Israel," and "a memorial immediate associates, ch. 16: 32), and that no stranger, which is not of the as for Korah (he perished) in the dying seed of Aaron, come near to offer inof that company, at the time the fire cense before the Lord; that he be not devoured two hundred and fifty men." as Korah and his company, etc." This is not a forced construction, and V. 11. The children of Korah died not. it agrees well with Ps. 106: 17, 18, His immediate sons were Assir, Elka"The earth opened and swallowed up nah, and Abiasaph, Ex. 6: 24. These Dathan, and covered the company of with their posterity lived and served Abiram." Here it is plain that Korah officially in Israel, as their genealogy is is not included. Josephus says to the reckoned, 1 Chron. 6: 22, 28, and fresame effect, " This fire was very bright, quent honorable mention is made of and had a terrible flame, such as is the sons of Korah, both in the Psalms kindled at the command of God; by and elsewhere. It is reasonably to be whose irruption on them, all the com- supposed that they were not with Kopany, and Aorah himself, were de- rah, when he met his fate, being enstroyed." But whichever be the con- gaged in ministering at the Tabernacle, B.C. 1452.] CHAPTER XXVI. 417 14 These are the families of Judah according to those thai the Simeonites, twenty and two were numbered of them, threethousand and two hundred. score and sixteen thousand and 15 The children of Gad, after five hundred. their families: of Zephon k, the i 23 Of the sons of Issachar family of the Zephonites: of after their families: of Tola, Haggi, the family of the Hag- the family of the Tolaites: of gites: of Shuni, the family of Pua, the family of the Punites. the Shunites; 24 Of Jashub, the family of 16 Of Ozni', the family of the Jashubites: of Shimron, the the Oznites: of Eri, the family family of the Shimronites. of the Erites: 25 These are the families of 17 Of Arod m, the family of Issachar according to those that the Arodites: of Arcli, the farm- were numbered of them, threeily of the Arelites. score and four thousand and 18 These are the families of I three hundred. the children of Gad, according 26 Of the sons of ZebulunP to those that were numbered of after their families: of Sered, them, forty thousand and five the family of the Sardites: of hundred. Elon, the family of the Elon19 The sons of Judah " were ites: of Jahleel, the family of Er and Onan: and Er and Onan the Jahleelites. died in the land of Canaan. 27 These are the families of 20 And the sons of Judah the Zebulunites: according to after their families were: of those that were numbered of Shelah, the family of the She- i them, threescore thousand and lanites; of Pharez, the family five hundred. of the Pharzites: of Zerah, the 28 The sons of Joscphq, after family of the Zarhites. their families, were lManasseh 21 And the sons of Pharez and Ephraim. were; of Hezron, the family of 29 Of the sons of Manasseh: the Hezronites: of Hamul, the of- Machir, the family of the family of the Hamnulites. Machirites: and Machir begat 22 These are the families of Gilead: of Gilead come the famk Gen. 46. 16. Ziplion. I Gen. 46. 16. E-bon. ily of the Gileadites. m Gen. 46. 16. Arodi. n Gen. 38. 2-10. 1 Chr. o Gen. 46. 13. 1 Chr. 7. 1. p Gen. 46. 14 2. 3, etc. q Gee,. 46. 20. r Josh. 17.1. 1 Chr. 7. 14, 15. or that they did not consent to their remained, for it appears from Gen. 46: father's rebellion, or having at first en- 10. Ex. 6: 15, that there was another listed in it, were afterwards induced to family, that of Ohad; but this had repent and abandon the enterprise upon doubtless become extinct in the wilderthe warning appeal given by Moses, ch. ness, and is therefore omitted here.16: 5. See Notes on ch. 16: 5, 31-35. 1 Twenty and two thousand and two V. 14. These are the families of the hurndred. A great diminution in numSimeonites. That is, the families which ber, since at the former census they 18* 418 NUMBERS. [B.C. 1452. 30 These are the sons of to those that were numbered of Gilead: of Jeezer, the family them, thirty and two thousand of the Jeezerites: of Helek, the and five hundred. These are family of the Helekites: the sons of Joseph after their 31 And of Asriel, the family families. of the Asrielites: and of She- 38 The sons of Benjamin" afchem, the family of the Shechem- ter their families: of Bela, the ites: family of the Belaites: of Ash32 And of Shemida, the farm- bel, the family of the Ashbelily of the Shemidaites: and of ites: of Ahiram, the family of Hepher, the family of the Heph- the Ahiramites: erites: 39 Of Shuphamw, the family 33 And Zelophehad the son of the Shuphamites: of Huof Hepher had no sons, but pham, the family of the Hudaughters; and the names of phamites. the daughters of Zelophehad 40 And the sons of Bela were Mahlah, and Noah, Hoglah, were 0 Ard of Naaman: of Ard, Milcah, and Tirzah. the family of the Ardites: and 34 These are the families of of Naaman, the family of the Manasseh, and those that were Naamites: numbered of them, fifty and two 41 These are the sons of Benthousand and seven hundred. jamin, after their families: and 35 These are the sons of they that were numbered of them Ephraim after their families: were forty and five thousand and of Shuthelah, the family of the six hundred. Shuthalhites: of Bechert, the 42 These' are the sons of family of the Bachrites: of Ta- Dan, after their families: of han, the family of the Tahan- Shuham, the family of the Shuites. hamites. These are the fami36 And these are the sons lies of Dan after their families. of Shuthelah: of Eran, the fam- 43 All the families of the ily of the Eranites. Shuhamites, according to those 37 These are the families of that were numbered of them, the sons of Ephraim, according uGen 46. 21. hr. 7.6. Gen. 46. 21. Edi. 1 Chlr. 8. 1. Aharah. w Gen. 46. 21. Al ppim and 8. 2C. 1. 36. 11. t 1 Chr. 7. 20. Bered. Huplppim. z 1 Chr. 8. 3. Addlar. y Gen. 46. 23. amounted to 59,300, ch. 1: 23. The chief house among the Simeonites," difference, therefore, amounts to no less and it is presumable that large numthan 30,100, more than half their orig- bers of his tribe joined with him in the inal number. Their guilty participa- wicked revolt and fell in the punishtion in the sin brought about by the ment that ensued. It is probably to evil counsels of Balaam " in the matter this circumstance also that we are to reof Peor," is probably to be regarded as fer the fact, that Moses, in blessing the the procuring cause of this remarkable tribes, Deut. 33, makes no mention of decrease. Zimri was "a prince of a Simeon.-In the subsequent parts of B. C. 1452.] CHAPTER XXVI. 419 were threescore and four thou- 48 Of the sons of Naphtalia, sand and four hundred. after their families: of Jahzeel, 44 Of the children of Asherz, the family of the Jahzeelites: after their families: of Jimna, of Guni, the family of the Gunthe family of the Jimnites: of ites: Jesui, the family of the Jesu- 49 Of Jezer, the family of ites: of Beriah, the family of the Jezerites: of Shillem b, the the Beriites. family of the Shillemites. 45 Of the sons of Beriah: 50 These are the families of of Heber, the family of the He- Naphtali, according to their famberites: of Malchiel, the family ilies: and they that were numof the Malchielites. bered of them were forty and 46 And the name of the five thousand and four hundred. daughter of Asher was Sarah. 51 These cwere the number47 These are the families ed of the children of Israel, of the sons of Asher, accord- six hundred thousand, and a ing to those that were number- thousand seven hundred and ed of them, who were fifty thirty. and three thousand and four 52 And the LORD spake unto hundred. Moses, saying, a Gen. 46. 24. 1 Chr. 7. 13. b I Chr. 7.13. RSlalz Gen. 46. 17. 1 Chr. 7. 30. lum. c c. 1. 46. this chapter to v. 51, there is nothing Ch. xxvr. Ch. I. especially requiring remark, though Reuben.. 43,730, 46,500, 2,770 decrease. various details of names, genealogies, Simeon.. 22,200, 59,300, 37,100 decrease. etc., may be found treated by other Gad..... 40,500, 45,650, 5,150 decrease. commentators. Judah... 76,500, 74,600, 1,900 increase. V. 51. Six hundred thousand and a Issachar. 64,300, 54,400, 9,900 increase. thousand seven hundred and thirty. Zebulon.. 60,500, 57,400, 3,100 increase. The sum total of the former census was Manasseh 52,700, 82,200, 20,500 increase. 603,550, which number, compared with Ephraim 82,500, 40,500, 8,000 decrease. the present, shows a decrease in thirty- Benjamin 45,600, 85,400, 10,200 increase. eight years of 1820 exclusive of the Dan...... 64,400, 62,700, 1,700 increase. eight, yea wrs numberedAsher....53,400, 41,500, 11,900 increase. Levites, who were numbered apart. So Naphtali 45,400, 53,400, 8,000 decrease. great was the divine beneficence, and such the Lord's faithfulness to his prom- Total..601,730, 608,550, 1,820 decrease ises, that notwithstanding all the for- on the whole in 38 years. Decrease in all.......... 61,020 mer generation above twenty years of Increase i all.........5920 age had passed off the stage, yet so fast had he multiplied their posterity, that Here it is to be observed that though in that space of time their numbers had there was an increase inn seven tribes nearly kept good. of not less than 74,800 men, yet so The following comparative statement great was the decrease in the other will show how much some of the tribes five tribes, that the balance against had increased, and others had dimin- the present census is 1,820, as appears ished, since the enumeration in ch. 1: above. 420 NUMBERS. [B. C. 1452. 53 Unto d these the land shall heritance be given according to be divided for an inheritance, those that were numbered of according to the number of him. names. 55 Notwithstanding the land 54 To e many thou shalt give shall be divided by lot: accordthe more inheritance, and to few ing to the names of the tribes thou shalt give the less inherit- of their fathers shall they inance: to every one shall his in- herit. d Josh. 11. 23. 14.1. e e. 33. 54. Israelites in gathering the manna, Ex. Division of the Land by Lot. 16: 16-18, " This is the thing which V. 53. Unto these the land shall be the Lord hath commanded, Gather of divided, etc. Heb. "Apportioned." The it every man according to his eating: enrolment of the names in the census- an omer for every man according to the register was a preliminary step equiva- number of your persons, take ye every lent to a profession of their being heirs man for them which are in his tents. of the promises, just as those are par- And the children of Israel did so, and takers of the kingdom of heaven, whose gathered, some more, some less. And names are written in the Lamb's book when they did mete it with an omer, he of life. To all such the declaration that gathered much had nothing over, here made is a comforting assurance, and he that gathered little had no lack: since it virtually put the promised land they gathered every man according to into their present possession. The de- his eating." monstrative pronoun is used emphati- V. 55. _Notwithstanding the land shall cally to preclude the apprehension that be divided by lot. These lots would seem they were longer to be put off, or that to have been cast only for the tribes, their posterity and not themselves were and not for the families, for to them the to be made the actual inheritors.- distribution was evidently to be govT According to the number of names. erned by the rule laid down v. 54. Yet That is, according to the number of the in case any lot was too large for the persons registered under each family. tribe, it appears that there was nothing According as these were numerous or to prevent their giving up a part of otherwise, the portion assigned was to their right to others, as we learn was be large or small. Comp. ch. 33: 54. the case with Judah, which relinquished V. 54. To many thou shalt give the a portion of its territory to Simeon and more inheritance, and to few thou shalt Dan. It is easy to conceive that withgive the less inheritance. Heb. "To out some mode of appeal to the Supreme many thou shalt multiply his inherit- Arbiter the burden of responsibility in ance, and to few thou shalt diminish regard to the several allotments would his inheritance." Thus, Sol. Jarchi, have been very heavy, and probably "To the tribes which had the greater led to charges of partiality or prejudice; multitudes they gave the greater por- for which reason the lot seems to have tion, though the portions were not been ordained, "the whole disposing equal; for, lo, every tribe had his por- of which is of the Lord." T Accordtion according to his multitude." This ing to the names of the tribes of their reminds us of the rule prescribed to the fathers. This gives countenance to the B. C. 1452.] CHAPTER XXVI. 421 56 According to the lot shall 58 These are the families of the possession thereof be divided the Levites: the family of the between many and few. Libnites, the family of the He57 Andy these are they that bronites, the family of the Mahwere numbered of the Levites, lites, the family of the Mushites, after their families: of Gershon, the family of the Korathites: the family of the Gershonites: and Kohath begat Amram. of Kohath, the family of the 59 And the name of Amram's Kohathites: of Merari, the fam- wife was Jochebedg, the daughily of the Merarites. ter of Levi, whom her mother f Gen. 46. 11. Ex. 6. 16-19. 1 Chr. 6. 1, 16. g Ex. 2. 1, 2. 6. 20. idea that the lot had reference only to Aaron's sons the priests. There were the inheritance of the tribes and not of four of these, but two of them, Nadab the subordinate families. In being cast and Abihu, were cut off by the hand of they probably bore the names of each heaven for their impiety, and yet the tribe or each patriarch. It is, however, Lord so ordered it, that they were preto be observed, that only nine and a served and increased in their posterity half lots were to be assigned on the so as to afford a sufficient number for west of the Jordan, as two and a half the discharge of the priestly functions. tribes had chosen their inheritance on V. 58. Thefamily of the Korathites. the east of that river, ch. 34: 13-15. Or, more properly Korhites, from KoV. 56. According to the lot shall the rah the son of Izhar, the son of Kohath, possession, etc. That is, the portion or the son of Levi, ch. 16: 1. Korah himshare which shall fall by lot to each self died in the rebellion, but his chiltribe, shall be distributed to the several dren were exempted from his fate, and families in such proportions as their are therefore here reckoned for a faminumbers shall require. The precise ly in the fourth generation from Levi, mode in which the lots were drawn is which is one degree farther than the not known with any certainty. other families extend. Upon comparing Ex. 6:17, we find two sons of GerThe -Numbering of the Levites. shon mentioned, viz. Libni and Shimi, V. 57. These (are) they that were num- yet here the former is enumerated and bered of the Levites. The Levitical fam- the latter omitted. Then also Kohath ilies are here numbered by themselves, has four sons, Amram, and Izhar, and because they were not to have a distinct Hebron, and Uzziel, yet here Uzziel is share of the land, although they were wholly omitted, nor is Izhar named to be provided with 48 cities and their otherwise than impliedly in his sons suburbs for habitations. It is to be ob- the Korathites. served, however, that they are not enu- V. 59. The name of Amramn's wife merated with the same precision as the was Jochebed, etc. We give upon this other tribes, some families being here passage the note of Calvin (Harm. of wholly omitted. Comp. Ex. 6:17-19. Pent.) which will be seen to be alThe register was now made under the together appropriate. " Why Moses three branches of that tribe, specified should expressly state the name of his ch. 3:17, 18, etc., from one of which mother, contrary to the usual custom descended Moses and Aaron, and of Scripture, does not clearly appear; 422 NUMBERS. [B. 0. 1452. bare to Levi in Egypt: and she 63 These are they that were bare unto Amram, Aaron, and numbered by Moses and EleaMoses, and Miriam, their sister. zar the priest, who numbered 60 And unto Aaronhwas born the children of Israel in the Nadab, and Abihu, Eleazar, and plains of Moab, by Jordan near Ithamar. Jericho. 61 And i Nadab and Abihu 64 But among these there died, when they offered strange was not a man of them whom fire before the LORD. Moses and Aaron the priest num62 Andkthose that were num- bered, when they numbered the bered of them were twenty and children of Israel in the wilderthree thousand, all males, from ness of Sinai: a month old and upward: for 65 For the LoRD had said Pof' they were not numbered among them, They shall surely die in the children of Israel, because the wilderness. And there was there was no inheritance m given not left a man of them, save Cathem among the children of leb the son of Jephunneh, and Israel. Joshua the son of Nun. A c. 3.2. i Lev. 10. 1. 2. c. 3.4. I Cbr. 24.2. c c. 3. 39. 1 c. 1. 49. m c. 18. 20-24. Deut. n ver. 3. o Deut. 4. 3, 4. p c. 14. 28-30. 10. 9. Josh. 13. 14, 33. 14. 3. 1 Cor. 10. 5, 6. Jude 5. for it is not likely that he did this as a petuity of the high-priesthood, which, distinction to his own family, because according to the divine order, appeared he at the same time shows how he him- to depend on their life. With this view self, as well as his children, was de- Moses cites the history of the sad event prived of the honor of the priesthood, in order that the Lord's wonderful in which there is no appearance of am- providence might be more clearly perbition. It is more probable, if the word ceived in the preservation of this sacred daqughter is literally taken, that he did class, with which the well being of the not conceal a disgraceful circumstance, whole church was so intimately conin order to extol more highly the indul- nected. To which we may add, that gence of God; for in this case, Moses the renewed mention of their fate and and Aaron sprang of an incestuous mar- its occasion would administer a wholeriage, since Amram their father must some admonition to the priests of all have married his aunt, which natural degrees diligently to beware of wilful modesty forbids. It will then be rather sacrilege, as also of error and neglian ingenuous confession of family dis- gence in their ministrations. honor, than an ambitious boast." V. 62. Twenty and three thousand. V. 60. Unto Aaron ewas born Nadab The former census exhibited 22,000 as and Abiheu, etc. Here the names of the total of this tribe; so that their inMoses' children, Gershon and Eleazar, crease in the wilderness was 1000 males, are again omitted, and only those of ch. 3: 39. Aaron- mentioned. But a reason for V. 64. Among these there was not a this may be suggested in the fact, that man, etc. This is stated in order to the sudden death of two of his sons show how punctual the Most High had seemed in itself to endanger the per- been in executing the threatening so B. C. 1452.] CHAPTER XXVII. 423 CHAPTER XXVII. seh the son of Joseph: and these are the names of his daughters; THEN came the daughters of Mahlah, Noah, and Hoglah, and aZelophehad, the son of Milcah, and Tirzah. Hepher, the son of Gilead, the 2 And they stood before son of Machir, the son of Ma- Moses, and before Eleazar the nasseh, of the families of Manas- priest, and before the princes a e. 26. 33. 36. 1-11. Josh. 17. 3. and all the congregation, by the emphatically pronounced against the of the tribe of Manasseh, who died murmurers of a former generation, ch. without male issue, having five daugh14: 23, 28, 29. Of the vast total of up- ters as his only heirs. These women, wards of 600,000 then enumerated, Ca- hearing that the land of Canaan was to leb and Joshua alone had their names be divided amongst the heads of the registered in the present census. This, tribes and the families mentioned in however, is to be understood with a that census, were at once filled with peculiar qualification. It is evident apprehension that being females, they from Josh. 14: 1. 22: 13, that both were to be excluded from all irheritEleazar and Phinehas did actually enter ance in the lands and estates of the into the promised land. How is this country, and, consequently, that the consistent with the statement here name and family of the Hepherites made? We reply that the sentence of would be extinguished in Israel. They exclusion applied to the other tribes accordingly determined to make a repwhich were enumerated on two former resentation of their case to Moses, in a occasions, and in which the Levites full court of the high-priests andjudges, were not embraced. We do not read assembled with him at the door of the that they had any share in the transac- Tabernacle. " This peculiar case gave tion which brought the divine denun- occasion for the discovery of exemplary ciation upon the mass of the people. piety in these daughters, who had faith This tribe did not, like the others, send to believe that Canaan would be actuala spy into Canaan, nor does it appear ly possessed, and grace enough to dethat it concurred in the general mur- sire a share in the inheritance. It is a muring which the report of the spies mercy when under no consideration occasioned. sons or daughters are satisfied to resign a portion among the Lord's people, their part in the heavenly Canaan. Reader! CHAPTER XXVII. the inheritance is dividing; the time is now for the settlement of titles and the The Case qf Zelophehad's IDaughters decision of interests. Have you no conclaiming an Inheritance. cern for a clear and indisputable case, V. 1. Then came the daughters of a satisfactory claim? If not, the daughZelophehad, etc. Heb. "Then came ters of Zelophehad reproach your indifnear, or approached." Targ. Jon. ference." —Seaton. "Then came near to the place of judg- V. 2. Stood before-all the congregament." In the late census of the Is- tion. This is not to be understood in raelitish families, ch. 26: 33. mention its literal sense, for such a gathering of is made of Zelophehad, son of Hepher, the whole host of the people at the door 424 NUMBERS. [B. C. 1452. door of the tabernacle of the hath no son? Giveeunto us, congregation, saying, therefore, a possession among 3 Our father died b in the wil- the brethren of our father. derness, and he was not in the 5 And Mosesf brought their company of them that gathered cause before the LORD. e themselves together against the 6 And the LORD spake unto LORD in the company of Korah; Moses, saying, but died in his ownadsin, and 7 The daughters of Zelophehad no sons. had speak right: thou 9 shalt 4 Why should the name of surely give them a possession our father be done away from of an inheritance among their among his family, because he father's brethren; and thou shalt b c. 14. 35. 26. 64, 65. c c. 16. 1, 2. d Ezek. e Josh. 17. 4. f Ex. 18. 15, 19. Job 23. 4. 18. 4. John 8. 21, 24. Rom. 6. 23. g c; 36. 2. of the Tabernacle was impossible. "All serve to be disinherited. At the same the congregation" here undoubtedly time, they hold fast to the principle denotes the seventy elders, representa- dictated by the common feelings of retives of the congregation, mentioned ligion, that death is the wages of sin." ch. 11: 24, who are elsewhere called -Calvin. They were happy in being kol hd-'ddh, the whole congregation, able to make this plea on the ground and sometimes simply Eddh, the con- of the good character of their father, gregation. See Note on ch. 10: 7. and it is happy for any one when the V. 3. But died in his own sin. That testimony can be borne of him, that is, for his own sin, and that only. He whatever were his own personal inhad not engaged in any conspiracy or firmities or transgressions, he was not rebellion like Korah, and thus been in- accessory to the ruin of others by instrumental in drawing other men into volving them in sin. "Here we may sin. Targ. Jon. "Nor did he cause see what a comfort, what a credit and others to sin." His daughters hereby glory, honest parents be to their chilexpress the hope that, as their father dren. They leave a good name behind had not participated in any act of re- them, making their children bold to bellion or mutiny, or been in any way a speak of them; when others must hang disturber of the public peace, and had their heads and blush either to mention died chargeable only with the common them themselves, or to hear them iniquities of mankind, they might not spoken of by others."-Bp. Babington. be deprived of theirjust rights and priv- V. 5. LMoses brought their cause before ileges, and see their family extinct, but the Lord. HIeb. "Brought near their might have their share with the rest, and judgment." It would seem from this that the male children they might subse- that the case was considered too diffiquently have, though begotten by fath- cult for the judges to decide, being ers belonging to other families of the without precedent and involving imsame tribe, should enjoy their inheri- portant consequences, and therefore tance under the name of Hepherites. was referred to the Lord, as was See ch. 36: 3-10. "They distinguish Moses' wont in all doubtful matters. his private sin from any public crime, V. 7-11. The daughters of Zelophehad which should have caused him to de- speak right. The divine response de B. C. 1452.] CHAPTER XXVII. 425 cause the inheritance of their 11 And if his father have father to pass unto them. no brethren, then ye shall give 8 And thou shalt speak unto his inheritance unto his kinsthe children of Israel, saying, man that is next to him of his If a man die, and have no son, family, and he shall possess it: then ye shall cause his inherit- and it shall be unto the chiltance to pass unto his daughter. dren of Israel a statute " of 9 And if he have no daugh- judgment; as the LORD comter, then ye shall give his inher- manded Moses. itance unto his brethren. 12 And the LORD said unto 10 And if he have no brethren, Moses, Get thee i up into this then ye shall give his inheritance unto his father's brethren. I c. 35. 29. i e. 33. 47. Deut. 3. 27. 32.49. 34. 1. dares the suit of these women to be relations of the incident here referred to just and equitable, and orders it to be The order of events as described in this accorded to them. At the same time, part of the history is the punishment he takes occasion to graft upon this of the people on account of their sin in particular case a general law, to wit, the matter of Midian, the numbering that if any Israelite died without male of the people, the application of the children, his daughters were to inherit daughters of Zelophehad, the command his land; that in default of direct heirs to ascend the mountain, and the apin the female line, it was to go to his pointment of Joshua as his successor. brothers; if he left no brothers, to his From the third chapter of Deuteronomy father's brothers; and, failing that re- it would appear that this command to lationship, then to his nearest collateral ascend the mountain was given after kinsman, always keeping to the rela- he had delivered his special charge to tions nearest in blood.-We find some the tribes of Reuben and Gad, which further particulars respecting the case in the book of Numbers occurred at a of Zelophehad's daughters in the last somewhat later date than that we are chapter, to the Notes on which the now considering. Again, in Deut. 32, reader is referred. we learn that Moses had uttered his inspired and prophetic song, when, "in Moses' Death announced to him. that self-same day the Lord spake unto V. 12. Get thee up into this mount Moses, saying, Get thee up into this Abarim. Abarim, as we have already mountain Abarim, unto mount Nebo," remarked, ch. 23: 14, was the name of a etc. But from Deut. 34:1-4, it appears somewhat extensive chain of mountains that the final blessing upon the tribes on the east of the Dead Sea, among the was pronounced before he went up from principal distinct elevations or peaks of the plains of Moab to the mountain of which was Nebo or Pisgah. It does not Nebo. It is not indeed probable that appear that the Lord designed Moses any great length of time intervened beshould now ascend the mount specified, tween these several events, but we natfor his compliance with the command urally feel a desire to fix, if possible, is not here mentioned. Indeed, we are their precise order. This, in the presobliged to confess to some degree of ent instance, it is not possible to do, difficulty in adjusting the chronological | and occasionally in other cases in the 426 NUMBERS. [B. C. 1452. mount Abarim, and see the land gregation, to sanctify me at the which I have given unto the water before their eyes: that is children of Israel. the water of Meribah n in Ka13 And when thou hast seen desh in the wilderness of Zin. it, thou also shalt be gathered 15 And Moses spake unto unto thy people, as I Aaron thy the LORD, saying, brother was gathered. 16 Let the LORD, the God " of 14 For m ye rebelled against the spirits of all flesh, set p a man my commandment in the desert over the congregation, of Zin, in the strife of the con- 17 Which may go out5 before n Ex. 17. 7. o e. 16. 22. Heb. 12. 9. p Jer. 3.15. k c. 20. 24. 31. 2. 1 c. 20. 28. Deut. 10. 6. q Deut. 31. 2. 1 Sam. 8. 20. 18. 13. 2 Chr. 1. 10. m c. 20. 10-12. John 10. 9. Sacred Volume we find transpositions qualify him for the office. As these and dislocations in the record which gifts and graces were to come from the have given occasion of cavil to skeptical Lord alone, therefore he addresses him critics, while at the same time nothing as the " God of the spirits of all flesh," could be clearly indicated as militating that is, the God who so works upon and with the intrinsic truth of the narra- endows the spirits of men as to render tive, or implying any greater lack of them most competent for the functions order than might reasonably be expect- he assigns them. - Set a man over, ed in documents of such extreme anti- etc. Heb. eyiphkod, visit over, i. e. conquity. — See the land which Ihave stitute, appoint, make to preside over. given qunto the children of Israel. As See Note on ch. 1: 3. The conduct of this is the intimation of a privilege Moses, in view of the intimation now which was not actually enjoyed till given him, is eminently worthy his some time afterwards, we defer our re- general character. Instead of giving marks upon it till we reach the period way to vain regrets, striving to turn of its occurrence, Deut. 34: 1-4. the Most High from his purpose, he V. 16. Let the Lord, the God of the forgets himself, and makes the welfare spirits of allflesh. Gr. "Let the Lord, of the people his great concern. His the God of the spirits and of all flesh." absorbing anxiety is, that they may not So also ch. 16: 22. The phraseology be deprived of the services of a compeimplies not only that God is the origi- tent leader-that they may not be left nal Creator of all men's souls or spirits, as sheep without a shepherd. We have Eccles. 12: 7. Zech. 12: 1, but that he but to compare this with his whole preis also the divine Bestower of the vari- vious career to see that the same unous spiritual gifts of grace, knowledge, selfishness of spirit, the same zeal for etc., which are termed " spirits," 1 Cor. the honor of God, the same devoted con14:12, "Even so ye, forasmuch as ye cern for the well-being of the people, are zealous of spiritual gifts (Gr. of which had marked his course hitherto, spirits), seek that ye may excel," etc. shine conspicuous on this occasion, conThe burden of Moses' prayer on this firming his title to rank high among occasion is, that the Lord would set a the excellent of the earth. man over the congregation who should V. 17. Which may go out before them, be abundantly furnished with those and which may go in before them. That spiritual endowments that should best is, who may guide and govern them B. C. 1452.] CHAPTER XXVII. 427 them, and which may go in be- son of Nun, a man in 8 whom is fore them, and which may lead the spirit, and layt thine hand them out, and which may bring upon han: them in; that the congregation 19 And set him before Eleaof the LORD be not as sheep zar the priest, and before all the'which have no shepherd. congregation; and give him a 18 And the LORD said unto charge in their sight. Moses, Take thee Joshua the Moses, Takes Gen. 41.38. Judg. 3. 10. 11. 29. 1 Sam. 16. 13, 18. Dan. 5. 14. Acts 6. 3. t Deut. 34. 9. Acts 6. 6. r 1 K.'22. 17. Zech. 10. 2. Mat. 9. 36. 1 Pet. 2. 25. u Deut.'1. 7. both at home and abroad, in times of to Joshua, and the communication of peace and of war, and who may under- the requisite spiritual gifts and endowtake the charge of defending them from ments for its right discharge. A simitheir enemies; for under this phrase lar ceremony obtained subsequently in of "going out and coming in before the primitive Christian church when them, of leading them out and bringing men were separated and set apart for them in," all the offices of the supreme the discharge of special holy functions. magistracy are comprised. Hence Mo- See 1 Tim. 4:14. ses, when on the point of resigning the V. 19. Set himr before Eleazar the government, uses this language of him- priest, and before all the congregation. self, Dent. 31: 2, " I can no more go The relation which he was to sustain to out and come in." The similitude is the high-priest and to the congregation, taken from the case of shepherds, whose made it fitting that this act of inauguracustom it is to go out and in before tion or consecration should be performtheir flocks, to lead them forth to their ed in the presence of all the people, that pastures, and then to bring them home they might thus signify their devout again to their folds. reception of their new leader, as designated and appointed for them of the Ina~ugumration of Joshuba. Lord himself.- ~ Give him a charge in their sight. Heb. "Thou shalt comV. 18. A man en whom is the spirit mand him." We read the purport of That is, the Spirit of God, as manifest- this charge, Deut. 31: 7, 8. "And Moed in the gifts and graces with which ses called unto Joshua, and said unto he was endowed. Thus, Deut. 34: 9, him in the sight of all Israel, Be strong "And Joshua the son of Nun was full and of a good courage: for thou must of the spirit of wisdom; for Moses had go with this people unto the land which laid his hands upon him." In this re- the Lord hath sworn unto their fathers spect he was an evident type of Him to give them; and thou shalt cause to whom the Lord "gave not the Spirit them to inherit it. And the Lord, he it by measure."-s Lay thine hand ep- is that doth go before thee; he will be on him. Heb. sdmaktd, lean or imrpose with thee, he will not fail thee, neither thine hand qupon him, i. e. thine hands, forsake thee: fear not, neither be disv. 23, and as it is rendered in the Gr. mayed." In addition to this the Lord "Thou shalt lay thine hands upon him." himself gave Joshua a charge, in the By this ceremony of the imposition of Tabernacle, Deut. 31:14, of which it is hands was signified the transfer of the said, v. 23, "And he (the Lord) gave office of leader of Israel from Moses Joshua the son of Nun a charge, and 428 NUMBERS. [B. C. 1452. 20 And thou shaltput some children of Israel with him, of thine honour upon him, that even all the congregation. all the congregation of the chil- 22 And Moses did as the dren of Israel may be w obedient. LORD commanded him: and he 21 And he shall stand before took Joshua, and set him before Eleazar the priest, who shall Eleazar the priest, and before ask 0 counsel for him, after the all the congregation. judgment of Y Urim before the 23 And he laid his hands upLORD: at his word shall they go on him, and gave him a charge, out, and at his word they shall as the LORD commanded z by come in, both he, and all the the hand of Moses. v 2 K. 2. 9, 15. w Josh. 1. 16, 17. z Judg. 20. 18, etc. 1 Sam. 22. 10. 23. 9. 30. 7. y Ex.'8. 3. z ver. 19. said, Be strong and of a good courage; but a certain portion of them, so that for thou shalt bring the children of Is- the pre-eminence of Moses should rerael into the land which I sware unto main unimpaired. Of him alone could them; and I will be with thee." The it be said, that " there arose not a procharge thus given tended at once to phet since in Israel like unto Moses." confirm the authority of Joshua, and The purport of the command is, regard to bind him more solemnly to the dis- Joshua no longer henceforth as a sercharge of his duties. As Moses also vant, but as a brother and an equal, gave him his instructions in the name united in joint commission with thyself, of God, he would be exempt from the and entitled to the ensigns and eviimputation of mercenary motives, while dences of thine own authority, whatJoshua would be strengthened in faith ever they may be. and diligence. V. 21. ]He shall stand before Eleazar V. 20. Thou shalt put (some) of thine the priest, etc. Notwithstanding his honor upon, him. Heb. "Thou shalt high position as head of the Israelitish give of thine honor, majesty, or glory, host, he shall still be required to renupon him." The inserted word 1" some " der a suitable deference to the priest, is perhaps implied, though not abso- and upon all proper occasions to prelutely necessary. The spiritual gifts sent himself before him, and avail himand endowments conferred upon Moses self of his counsels and intercessions. rendered him honorable in the sight of By the priest's " asking counsel for him the people, and the communication of after the judgment of Urim," is meant these gifts to Joshua was apparently a that he should assume the Ephod, in divesting of himself of a portion of which was the breastplate, whereunto them, and putting them upon his suc- were affixed the Urim and Thummim, cessor. In like manner, it is said, of the medium of oracular responses from the seventy elders chosen to assist the Lord. On this subject we refer the Moses in the government of Israel, ch. reader to our Note on Ex. 28: 30, where 11: 17, that God would take of the it is treated at length. From 1 Sam. spirit which was upon him and put it 23: 6, we learn that when Saul would upon them. Joshua was not, indeed, have consulted the Lord by Urim, he to have the full measure of Moses' gifts, answered him not. B. C. 1452.] CHAPTER XXVIII. 429 CHAPTER XXVIII. offering, and my bread for my sacrifices made by fire for a a A ND the LORD spake unto sweet savour unto me, shall ye Moses, saying, observe to offer unto me in their 2 Command the children of due season. Israel, and say unto them, My a Lev. 3. 11. CHAPTER XXVIII. month of the last year of their travels in the wilderness.-IT~ ff offering The stated Sacrifices re-eqnjoined. (and) my bread, etc. Rather according V. 2. Command the children of Is- to the Heb. "My offering, (even) my rael, and say unto them, etc. The peo- bread," as the conjunction "and" is ple having now been numbered, a wanting in the original. " Offering" is leader in the place of Moses appointed, moreover there expressed by " korban," and orders for the distribution of the equivalent to gift, of which we have forland given, the Most High is pleased to merly given a full explication. See espere-enact the ordinances touching the ciallyNote on Lev. 1: 2. The following is stated oblations to be made upon his the literal rendering of the whole verse: altar in the order of daily, weekly, " Command the children of Israel, and monthly, and annual. The regular say unto them, Mine oblation, my bread routine of sacrifices and services per- for my fire-(offerings), the savor of my taining to the Tabernacle had doubtless rest, ye shall observe to offer unto me been very much interrupted, if not in their due season."- -- My bread wholly omitted, during the last thirty- for my sacrifices, etc. Chald. "The eight years while wandering to and fro bread ordained for my oblations." Un. in an unsettled state through the desert, der the term "bread" is included all and as the generation now living was kinds of food, even the flesh itself, or mostly unborn when the ritual system the fat of sacrifices, as is remarked in was at first given from Mount Sinai, it the Note on Lev. 3: 11.-~ A sweet seemed proper to enjoin anew the ob- savor unto me. Heb. "The savor of servance of the sacred rites, that they my rest." Implying that the savor or might have no excuse for neglecting odor of sacrifices had the effect of quietthe punctilious performance of them ing or pacifying the divine displeasure, when fully established in the land of and causing the services of the people Canaan. They were now, moreover, to be acceptable to him. Gr. "For a about entering upon a career of war, savor of sweetness." Chald. "To be and as they might be tempted to regard accepted with favor."-~ In their due this as a species of dispensation from season. Heb. "In his appointed time." the regular offering of the appointed At the season especially appointed and sacrifices, the Lord is particular to re- prescribed by the Lord himself. Gr. peat his injunctions on this score main- "In my feasts;" as the original word ly in the form in which they were given' for "appointed time" is used also for in Exodus and Leviticus, but with here a solemn feast appointed by God. See and there new explanations and ampli- Lev. 23: 2, with the Note. Every sacfications as occasion seemed to demand. rifice is here limited to its specified seaIt is deemed probable that these direc- son, so that if it were passed over the tions were delivered in the eighth omission was not to be attempted to be 430 NUMBERS. [B. C. 1452. 3 And thou shalt say unto 5 And a tenth part of an them, This is b the offering made ephah of flour for a meat-offerby fire which ye shall offer unto ing d, mingled " with the fourth the LORD; two lambs of the first part of an hin of beaten oil. year without spot, day by day, 6 It is a continual burntfor a continual burnt-offering. offering, which was ordained in 4 The one lamb shalt thou mount Sinai for a sweet savour, offer in the morning, and the a sacrifice made by fire unto the other lamb shalt thou offer at LORD. even; 7 And the drink-offering b Ex. 29. 38. c Ex. 12. 6. d Lev. 2. 1. c. 15.4. e Ex. 29. 40, etc. supplied by that oblation being offered was made dependent upon the reguat another day or time, as it is said larity with which this daily service was v. 10, "The burnt-offering of the sab- performed. So in our private and dobath in or on his sabbath." Hence the mestic devotions, if we are remiss, inJewish saying, "If the time be past, constant, and irregular, allowing trithe oblation is past." On the same fling or inadequate occasions to break ground Jeroboam, 1 Kings 12: 32, 33, in upon the fixed routine of worship, who kept the feast of the seventh we shall be very certain to forfeit and month "in the eighth month," is vir- lose the tokens of the Lord's presence tually rebuked for it, in its being said with us, and bring leanness into our that he did this "in the month which souls. he had devised of his own heart." The V. 4. T7he one lamb shalt those offer in general purport of the passage is there- the morning. Heb. "Shalt thou make;" fore very explicit, that that which the a sacrificial term implying all that was Lord calls his food or bread is to be ren- necessarily involved in the act of obladered to him with the utmost regularity tion, such as killing the victim, sprinin its appointed season, so that without kling its blood, cutting it in pieces, layviolence we may say, that as we are to ing and burning it on the altar, etc., as call upon him for our daily bread, he in indicated Lev. 1. —~ At even. Heb. like manner says to us, "Give me day "Between the two evenings." That is, by day my daily bread." in the afternoon, as will be seen explained at length in the Note on Ex. T'e Daily Offering. 12: 6. It pointed typically to the Lord's V. 3. Two lambs of thefirst year, etc. being offered in his crucifixion at the This is the daily sacrifice of two choice same hour. Comp. John 19: 14. Matt. and perfect lambs, one for the morning 27: 46, 50. and one for the evening, making an of- V. 5-8. Ordained in Mount Sinai. fering which was upon no account to be The order respecting the two lambs is intermitted, whatever additional sacri- repeated with little variation from Ex. fices might at any time be offered. It 29, but he speaks more respecting the is therefore called the " continual burnt- concomitants of flour and wine, which offering," of which a full account is are the bread and the beverage of the digiven in the Notes on Ex. 29: 38-45, vine meal partaken from off the altar as where it will be seen that the continued from a table. The reference of this ordimanifestation of the divine presence nance back to Mount Sinai, the scene of B. C. 1452.] CHAPTER XXVIII. 431 thereof shall be the fourth part gled with oil, and the drinkof an hin for the one lamb: in offering thereof. the holy place shalt thou cause 10 This is the burnt-offering the strong wine to be poured of every sabbath.f, beside the unto the LoRD for a drink- continual burnt-offering, and his offering. drink-offering. 8 And the other lamb shalt 11 And in the beginning 9 of thou offer at even: as the meat- your months ye shall offer a offering of the morning, and as burnt-offering h unto the LORD; the drink-offering thereof, thou two young bullocks, and one shalt offer it, a sacrifice made ram, seven lambs of the first by fire, of a sweet savour unto year without spot; the LORD. 12 And three tenth deals of 9 And on the sabbath-day flour for a meat-offering, mintwo lambs of the first year with- gled with oil, for one bullock; out spot, and two tenth deals of f Ezek. 46.4. 9 c. 10. 10. I Chr. 23.31. 2 Chr. ~our for a meat-offering, min-.4. Neh. 10. 33. Is. 1. 13, 14. Ezek. 45.17. Col. a2.16. flour for a meat-offering, min-; C. 15. 3-1o.2 so much sanctity, would commend it the pears, from comparing vs. 9 and 10, more to their devout observance. To from which it is evident that the two each of the lambs was to be annexed, as lambs here spoken of were over and bread and drink requisite to the furni- above "the continual burnt-offering." ture of a table, about three quarts of This suggests to us the propriety of the finest flour, about a quart of pure doubling our devotions on the Saboil for mixing with the flour, and as bath. much, we may suppose, of the strongest wine, to be poured upon the fire along Offering on the Yew floons. with the rest. The action of the fire Vs. 11-15. In the beginning of your upon these materials was the Lord's months ye shall qofer, etc. The third consuming them, as one and the prin- stated sacrifice was monthly, being ofcipal party to the feast.- ~ Strong fered on the first day of every month. oine. "The richest and most gener- This is not, indeed, included in the list ous, and best-bodied wine they could of solemn feasts enumerated Lev. 23, get. Though it was to be poured out yet we find there was a celebration of upon the altar, and not drunk (they this kind to which special allusion is might therefore be ready to think the made, Num. 10: 10, and which was disworst would serve to be so thrown tinguished by extraordinary sacrifices, away), yet God requires the strongest, by abstinence from servile labor, Am. to teach us to serve God with the best 8: 5, by the sounding of trumpets, and we have." —lHenry. by sacred assemblies, 2 Kings, 4: 23. The design of this commemoration unThe Sabbath, or Weekly Ofereing. doubtedly was not only to teach the Vs. 9, 10. And on the Sabbath day chosen people that all the separate portwo lambs, etc. The special feature of tions of time, whether days, weeks, the Sabbath or weekly offering is the months or years, were to be conseduplication of the lambs. This ap- crated to the Lord as in reality his, and 432 NUMBERS. [B. 0. 1452. and two tenth deals of flour for of the first month is the passa meat-offering, mingled with over of the LORD. oil, for one ram; 17 And in the fifteenth day 13 And a several tenth deal of this month is the feast: sevof flour mingled with oil, for a en days shall unleavened bread meat-offering unto one lamb; be eaten. for a burnt offering of a sweet 18 In the first day shall be savour, a sacrifice made by fire an holy convocation; ye shall unto the LORD. do no manner of servile work 14 And their drink-offerings therein. shall be half an bin of wine unto 19 But ye shall offer a sacria bullock, and the third part of fice made by fire, for a burntan bin unto a ram, and a fourth offering unto the LORD; two part of an hin unto a lamb: this young bullocks, and one ram, is the burnt-offering of every and seven lambs of the first month throughout the months year: they shall be unto you of the year. without m blemish: 15 And i one kid of the goats 20 And their meat-offering for a sin-offering unto the LORD shall be of flour mingled with shall be offered, beside k the con- oil: three tenth deals shall ye tinual burnt-offering, and his offer for a bullock, and two drink-offering. tenth deals for a ram. 16 And in the fourteenth day 21 A several tenth deal shalt i c. 15. 24. k ver. 11. I ch. 9. 3. Ex. 12. m ver. 31. Lev. 22. 20. c. 29. 8. Deut. 15. 21. Mal. 1. 6, 18. Lev. 23. 5, 6. Ezek. 45. 21. 13,14. 1 Pet. 1. 19. to be devoted to his service, but also to was on this day also added a kid for a guard them against that form of idola- sin or expiation sacrifice, having a try which prevailed among the Gen- special typical reference to the great tiles, viz., worshipping the new moon redemption-offering of Him in whom upon its appearance, with various pro- these legal shadows all pass into subfane rites. By a sacrifice and service stance. directed to the true God, the only proper object of worship, their minds The Passover Ofering. would be led away from these perversions and centred upon the only suita- Vs. 16-25. In the fourteenth day of ble theme. The offering on this occa- thefirst month, etc. The fourth stated sion consisted of two young bullocks, a and national sacrifice was annual, the ram, and seven lambs, of the choicest great Passover festival, with the feast quality on the score of fat and fairness. of unleavened bread annexed to it. The meal and drink-offering annexed But as the origin, design, and mode of to each was to be proportionate, viz., observance of this institution have aleach bullock to have three times the ready been largely considered in the quantity allotted to a lamb; the ram to Notes on Ex. 12: 3-20. Lev. 23: 5-8, have double that quantity; and so ac- we shall waive any further explanation cordingly for the wine and oil. There in this connection. B. C. 1452.] CHAPTER XXIX. 433 thou offer for every lamb, I burnt-offering for a sweet sathroughout the seven lambs: y vour unto the LORD; two young 22 And one goat Sfor a sin- bullocks, one ram, seven lambs offering, to make an atonement of the first year; for you. 28 And their meat-offering 23 Ye shall offer these beside of flour mingled with oil, three the burnt-offering in the morn- tenth deals unto one bullock, ing, which is for a continual two tenth deals unto one ram; burnt-offering. 29 A several tenth deal unto 24 After this manner ye one lamb, throughout the seven shall offer daily, throughout lambs; the seven days, the meat of the 30 And one kid of the goats, sacrifice made by fire, of a sweet to make an atonement for savour unto the LORD: it shall you. be offered beside the continual 31 Ye shall offer them beside burnt-offering, and his drink- the continual burnt-offering, and offering. his meat-offering (they shall be 25 And on the seventh day unto you without blemish P,) and ye shall have an holy convoca- their drink-offerings. tion; ye shall do no servile work. CHAPTER XXIX. 26 Also in o the day of the first-fruits, when ye bring a new AND in the seventh month, on meat-offering unto the LORD, the first day of the month, after your weeks be out, ye shall ye shall have an holy convocahave an holy convocation; ye tion: ye shall do no servile shall do no servile work: work; it a is a day of blowing 27 But ye shall offer the the trumpets unto you. n ver. 15. o Ex. 23. 16. 34. 22. Lev. 23. 10, etc. Deut. 16. 10. Acts l. 1. p ver. 19. a Lev. 23. 24. Ps. 81. 3, 4. The Offering of the First-Fruits. CHAPTER XXIX. Vs. 26-31. Also in the day of the rstVS. 2-31. Also in the day of thest- The Particulars of the three remaining fruits, etc. The fifth of these stated National and Stated Sacrifiee The National and Stated Sace~ifices. —The offerings was also annual, being that of Ofering at the Feast of Trvumpets. the harvest festival, when the firstfruits of the corn were to be offered. V. 1. In the seventh month, on the This festival was twofold, first, the first (day) of the month, etc. The barley harvest first-fruit, beginning at month here spoken of is the month the Passover, and then, at the end of Tisri, the seventh month of their ecseven weeks, the wheat harvest festival clesiastical year, but the first of their called the Feast of Weeks, or Pentecost. civil year, answering to our September. This has also been previously treat- The present was, therefore, a kind of ed at length. See Notes on Lev. 23: New Year's festival, although invested 15-22. with the sanctity of the Sabbath so far 19.' 434 NUMBERS. [B. C. 1452. 2 And ye shall offer a burnt- for a sin-offering, to make an offering for a sweet savour unto atonement for you: the LoRD, one young bullock, 6 Beside the b burnt-offering one ram, and seven lambs of the of the month, and his meatfirst year without blemish: offering, and C the daily burnt3 And their meat-offering offering, and his meat-offering, shall be of flour mingled with and their drink-offerings, acoil, three tenth deals for a bul- cording d unto their manner, for lock, and two tenth deals for a a sweet savour, a sacrifice made ram, by fire unto the LORD. 4 And one tenth deal for 7 And eye shall have on the one lamb, throughout the seven tenth day of this seventh month lambs; 5.And o.kid of the goats be2 e c. 28. 3. Heb. 10.1. d e. 15. 11,12. 5 And one kid of the goats Ezra 3. 4. 1 Cor. 14. 40. e Lev. 16. 29.':. 1. as servile work was concerned, all in with the New Moon sacrifice, apwhich was strictly prohibited. One of pointed ch. 28: 11,12, and a large offerits principal features was its being ing was prescribed for that occasion, ushered in with the blowing of trum- but one bullock is now ordered to be pets, which took place all over the land, killed. But as two were to be slain at and of which we have given a full ac- every new moon, there were, of course, count in the Note on Lev. 23: 24. The three to be sacrificed at the Trumpet special design and import of the blow- Festival, added to which were two rams ing of trumpets on this occasion, not and fourteen lambs for burnt-offerings, being stated in Scripture, has given and two goats for a sin-offering, berise to numerous conjectures with the sides the two lambs for the daily oblaJewish and other expositors, which we tion. The tenor of the command sugcannot afford space to recount. It may gests that stated ordinary religious experhaps be sufficient to suggest that the ercises are not to be superseded by exday, being new-year's day, was cele- traordinary. Our private devotions brated by the blowing of trumpets for cannot well be set aside by an increase much the same reason that that day is of public services, whether on the Sabcelebrated in modern times by the ring- bath or at other times. Let not the ing of bells, firing of ordnance, large morning or the evening sacrifice be inand small, and various other noises, as termitted.- ~ According unto their if simply to usher in the day with manner. Heb. "According to their tokens of public rejoicing. The sound judgment." That is, according to of the trumpets may have served at the their prescribed order and regular obsame time as a shadow of the future servance-a frequent sense of the origpreaching of good and joyful news of inal word for "judgment." the Gospel, for we think it beyond question that the general typical pur- Offerings for the Day of Aton~ement. port of trumpet-sounding, under the Vs. 7-11. Ye shall have on the tenth old economy, was evangelization. (day) of this seventh month, etc. This Vs. 2-6. Ye shall ofer a burnt-qofer- was the day of atonement, as fixed by inag, t:. As the Feast of Trumpets fell 1Lev. 23: 27, " Also on the tenth day of B.C. 1452.] CHAPTER XXIX. 435 an holy convocation; and ye have an holy convocation; ye shall afflictfyour souls: ye shall shall do no servile work, and not do any work therein: ye shall keep a feast unto the 8 But ye shall offer a burnt- LORD seven days: offering unto the LORD for a 13 And k ye shall offer a sweet savour; one young bul- burnt-offering, a sacrifice made lock, one ram, and seven lambs by fire, of a sweet savour unto of the first year; they 9 shall be the LORD; thirteen young bulunto you without blemish. locks, two rams, and fourteen 9 And their meat-offering lambs of the first year; they shall be of flour mingled with shall be without blemish: oil, three tenth deals to a bul- 14 And their meat-offering lock, and two tenth deals to one shall be of flour mingled with ram, oil, three tenth deals unto every 10 A several tenth deal for bullock of the thirteen bullocks, one lamb, throughout the seven two tenth deals to each ram of lambs: the two rams, 11 One kid of the goats for 15 And a several tenth deal a sin-offering, beside the h sin- to each lamb of the fourteen offering of atonement, and the lambs; continual burnt-offering, and the 16 And one kid of the goats meat-offering of it, and their for a sin-offering, beside the drink-offerings. continual burnt-offering, his 12 And on the fifteenth day meat-offering, and his drinkof the seventh month ye shall offering. f Ps. 35. 13. Is. 58. 5. g c. 28. 19. h Lev. 16. 3, etc. i Lev. 23. 34. Dut. 16. 13. Ezek. 45. 25. k Ezra 3. 4. this seventh month there shall be a day kid of the goats (for) a sin-ofering, etc. of atonement: it shall be an holy con- This, it appears, was beside the "sinvocation unto you; and ye shall afflict offering of the atonement," and implied your souls, and offer an offering made that even in our humiliation and reby fire unto the Lord." The whole pentance so many defects and infirmiround of ceremonies connected with the ties mingle, that we have need of that observance of this institute will be found virtue which was signified by the sindetailed at length in the elaborate Notes offering to make them acceptable. " We on Lev. 16: 5-34. It was to be a day of have need," says Henry, " of an interest special humiliation, fasting, and prayer, in a sacrifice to expiate the guilt even hence called, Acts 27: 9, by way of em- of that part of our holy things. Though inence "the fast." It was a season for we must not repent that we have re"afflicting their souls," that is, doing pented, yet we must repent that we violence to their sensual nature by fast- have not repented better." ing and abstinence, which, when rightly observed, tends to develope the in- fo the Feast of ward graces of the spirit, and bring the I Vs. 12-34. On thefifteenth day of the entire man into a better state.- O ILe seventh month, etc. On this day com 436 NUMBERS. [B. C. 1452. 17 And on the second day their drink-offerings, for the ye shall offer twelve young bul- bullocks, for the rams, and for locks, two rams, fourteen lambs the lambs, shall be according to of the first year, without spot: their number, after the manner: 18 And their meat-offering, 25 And one kid of the goats and their drink-offerings, for the for a sin-offering; beside the bullocks, for the rams, and for continual burnt-offering, his the lambs, shall be according to meat-offering, and his drinktheir number, after the manner. offering. 19 And one kid of the goats 26 And on the fifth day nine for a sin-offering; beside the bullocks, two rams, and fourteen continual burnt-offering, and the lambs of the first year without meat-offering thereof, and their spot: drink-offerings. 27 And their meat-offering, 20 And on the third day and their drink-offerings, for the eleven bullocks, two rams, four- bullocks, for the rams, and for teen lambs of the first year with- the lambs, shall be according to out blemish; their number, atter the manner: 21 And their meat-offering, 28 And one goat for a sinand their drink-offerings, for the offering; beside the continual bullocks, for the rams, and for burnt-offering, and his meatthe lambs, shall be according to offering, and his drink-offering. their number, after the manner: 29 And on the sixth day 22 And one goat for a sin- eight bullocks, two rams, and offering; beside the continual fourteen lambs of the first year burnt-offering, and his meat- without blemish: offering, and his drink-offeringm". 30 And their meat-offering, 23 And on the fourth day ten and their drink-offerings, for the bullocks, two rams, and fourteen bullocks, for the rams, and for lambs of the first year without the lambs, shall be according blemish: to their number, after the man24 Their meat-offering, and ner: 31 And one goat for a sin16. 4. Jo, e 15.. 18. 7, 14. P2". offering; beside the continual menced the Feast of Tabernacles, or more liberal bestowment of offerings Booths, commemorative of their sojourn for the Lord's altar. On other festivals in the wilderness. It was held at a two bullocks sufficed; but here are no season of the year when they had gath- less than thirteen prescribed; and so ered in their corn and wine, and had they continued to be offered seven days seen the blessing of God in all their in- successively, decreasing by one bullock crease, and in all the works of their every day, till on the seventh day only hands, Deut. 16: 13, 15, and when their seven were offered, which in all made hearts, enlarged by a grateful sense of seventy bullocks. The rams also were the div,ne mercies, would prompt a in double the usual proportion. This B. C. 1452.] CHAPTER XXIX. 4387 burnt-offering, his meat-offer- shall have a solemn assembly; ing, and his drink-offering. ye shall do no servile work 32 And on the seventh day therein: seven bullocks, two rains, and 36 But ye shall offer a burntfourteen lambs of the first year, offering, a sacrifice made by fire, without blemish: of a sweet savour unto the LORD; 33 And their meat-offering, one bullock, one ram, seven lambs and their drink-offerings, for the of the first year without blemish: bullocks, for the rams, and for 37 Their meat-offering, and the lambs, shall be according to their drink-offerings, for the their number, after the manner: bullock, for the ram, and for 34 And one goat for a sin- the lambs, shall be according to offering; beside the continual their number, after the manner: burnt-offering, his meat-offering, 38 And one goat for a sinand his drink-offering. offering; beside the continual 35 On the eighth " day ye burnt-offering, and his meat-ofn Lev. 23. 36. John 7. 37. fering, and his drink-offering. was intrinsically a heavy draft upon proposed by Ainsworth: —"By this the resources of the people, but easier diminishing of one bullock every day, to be borne at this season than any the Holy Ghost might teach their duty other; for it was now a time of leisure to grow in grace and increase in sanctiand plenty; their barns being full; fication; that their sins decreasing, the their presses bursting forth with new number of their sacrifices (whereby wine; and their hearts overflowing with atonement was made for their sins) joy and thankfulness towards the Di- should also decrease daily." vine Donor for all the blessings of the Vs. 35-38. On the eighth day ye shall harvest. On the reasons of this daily have a solemn assembly. The eighth diminution of the number of the bul- and last day, though the crown of all locks, Calvin remarks: "I confess it the rest, and called by the evangelist, is not clear to me; and it is better John 7: 37, "the last day, that great to confess my ignorance than by too day of the feast," and notwithstanding subtle speculations to vanish into mere it was to be regarded as a kind of Sabsmoke." But in regard to this point bath, on the score of strict abstinence the suggestion of Scott is worthy of from labor and the performance of consideration: "The decrease of the solemn religious duties, was yet distinnumber of bullocks sacrificed on the guished by a less number of sacrifices several days of the feast, until on the than any of the preceding, viz., one last and great day only one was offered, bullock, one ram, seven lambs, with is the most observable circumstance in the kid for a sin-offering; as if the dethis law. The reason is not evident, sign were to impress the minds of his unless it be intimated that the Mosaic people with a conviction, that it was institution would gradually wax old, not by a multitude of sacrifices that the and at length vanish away when the blessings of eternal life were to be sepromised Messiah came." To this we cured, and that eventually these shadare disposed to add the explanation owy rites would come to an end, while 438 NUMBERS. [B. C. 1452. 39 These things ye shall do HAPTE XXX unto the LORD in your set~ feasts, beside your vowsP, and your A ND Moses spake unto the freewill-offerings, for your burnt- A heads a of the tribes conofferings, and for your meat-offer- cerning the children of Israel, ings, and for your drink-offerings, saying, This is the thing which and for your peace-offerings. the LoaD hath commanded. 40 And Moses told the chil- 2 If a man vow 6 a vow unto dren of Israel, according to the LoaRD, or swearc an oath to all that the LORD commanded bind his soul with a bond; he Moses. shall not break his word, he o Lev. 23. 2, et. 1 Chr. 23. 31. 2 Chr. 31. 3. Ezra a c. 1. 4-16. b Lev. 27. 2. Deut. 23. 21. Judg. 11. 3. 5. Neh. 10. 33. Is. 1. 14. p Lev. 7. 11, 16. 35, 36. Ps. 15. 4. Ecc. 5. 4. c Lev. 5. 4. AMatt. 5. 33. 22. 21, 23. Deut. 12. 6. 14. 7-9. Acts 23. 14. something far more substantial and people through their appointed headdurable would come in their place. It men or chiefs, who are variously denomwas on this occasion, also, that the inated "the heads of the people," "the Saviour called the people from their chief of all the people," "the princes of carnal observances, and bade them Israel, the princes of all the tribes," come unto him that they might drink "the elders of Israel," "the council, the waters of eternal life. John 7: 37. the princes and elders," etc. Some V. 39. Beside your vows, etc. The have supposed that a particular case preceding commands covered the gen- of doubt relative to this subject had eral ground of the duty of the people been propounded to Moses, and that in as a body, but room was still to be left answering it he took occasion to deliver for the operation of private devotedness the rules, contained in this chapter, covand generosity in the way of glorifying ering substantially the whole ground, God by vows, free-will offerings, etc., as and serving as a directory to the nation their spirits might move them. On the in all the various cases that might ocdistinction between vows and volun- cur in future ages. On the subject of tary offerings, see Note on Lev. 7:16. vows, see Notes on Lev. 27: 2-13. V. 2. If a man vow a vow unto the Lord, etc. " Vow " is represented by a CHAPTER XXX. Hebrew word (neder) which signifies to promise, and may therefore be defined as General Instruction >in regard to the a religious promise made to God, either Obligation of Vows and Oaths. of a positive kind, whereby a person V. 1. Moses spake qunto the heads of engages to do or perform something; the tribes, etc. It is easily conceivable or negative, whereby he binds himself that under the influence of the fervent to abstain from doing or performing zeal inspired by the festivals enjoined something. Here it is implied that if a in the preceding chapter, there would man of mature years, being wholly at be prompted many of those voluntary his own disposal, shall assume the regifts and services which are alluded to sponsibility of a voluntary vow, whethch. 29: 30. In regard to such votive er it be a simple promise made to the offerings, Moses is here commanded to Lord, or a vow confirmed by the solemimpart instruction to the mass of the nity of an oath, he is to deem himself B. C. 1452.] CHAPTER XXX. 439 shall do d according to all that 3 If a woman also vow a vow proceedeth out of his mouth. unto the LORD, and bind herself by a bond, being in her d Job 52. 27. Ps. 22. 25. 50. 14. 66. 13, 14. 116. 14, 18. Nah. 1. 15. father's house in her youth; sacredly bound to keep his word, and should be held sacred when lawful, no to " do according to all that proceedeth matter at what inconvenience. It is out of his mouth." So also, Deut. 23: mentioned as one of the traits of a 21, " When thou shalt vow a vow unto good man, Ps. 15: 4, that "he sweareth thy God, thou shalt not slack to pay it." to his own hurt, and changeth not." The principle of the precept is other- -~ All that proceedeth out of his wise well expressed, "It is better not mouth. It would seem to have been to vow than to vow and not to pay." It essential to the validity of a vow that is assumed, however, that the object it should be actually uttered with the vowed is in itself lawful, for a vow by mouth, and not merely made in the which one engages to do what is intrin- heart. Thus, Ps. 66: 13, 14, "I will go sically wrong cannot properly bind the into thy house with burnt-offerings; I conscience. Such was the vow of Herod will pay thee my vows, which my lips to the daughter of Herodias, and such have uttered, and my mouth hath the vow of the forty men, Acts 23: 21, spoken when I was in trouble." If a who had "bound themselves with an person merely made a vow in his oath that they would neither eat nor heart, without letting it pass his lips, driink till they had killed Paul."- it would have been apt to be regarded 1 Shall not break his word. Heb. " Shall as only a resolution to vow, and not a profane his word." That is, shall not, vow itself. This would have tended to by violating it, show a disregard of its beget great anxiety in conscientious sacred binding character, but shall re- people, inasmuch as if a vow made in ligiously and scrupulously observe it. the heart were valid, it would often be A similar phraseology occurs in regard difficult to determine whether what was to the covenant, Ps. 55: 20, "He hath thought of was a bare intention or a broken (Heb. profaned) his covenant." genuine vow. It would appear, thereThe sanctity of a vow arises from its fore, that here, just as in a civil con"binding the soul with a bond." It tract with our neighbor, words, uttered has a peculiar force from its voluntary words, were necessary to prevent all nature, inasmuch as it was not bind-.uncertainty and make the vow accepting before it was assumed. Take, for able as such. instance, the case of the temperance V. 3. If a woman also vow a vow unto pledge. A man may conceive that the Lord, etc. The case is evidently total abstinence is not in itself abso- that of a woman who is under authority, lutely and universally obligatory, and and not entirely at her own disposal. yet if he has once " taken the pledge," The law here is, that the vows of such he is solemnly bound to keep it, and shall not stand if disallowed by those could not break it without undermining under whose authority she is. By analthe very foundations of morality in his ogy the same rule is no doubt to be own soul. The greatest caution and extended to the case of minors and sercircumspection should be observed in vants, who have no just right to will making vows, but when made they away or dispose of what does not prop 440 NUMBERS. [B. C. 1452. 4 And her father hear her 6 And if she had at all an vow, and her bond wherewith husband, when she vowed, or she hath bound her soul, and uttered aught out of her lips, her father shall hold his peace wherewith she bound her soul; at her; then all her vows shall 7 And her husband heard it, stand, and every bond where- I and held his peace at her in the with she hath bound her soul day that he heard it; then her shall stand. vows shall stand, and her bonds 5 But if her father disallow wherewith she bound her soul her in the day that he heareth; shall stand. not any of her vows, or of her 8 But if her husband e disalbonds, wherewith she hath lowed her on the day that he bound her soul, shall stand: heard it; then he shall make and the LoRD shall forgive her, her vow which she vowed, and because her father disallowed that which she uttered with her her. e Gen. 3. 16. 1 Cor. 7. 4. 14. 34. Eph. 5. 2i, 24. erly belong to them. Young women, were made uneasy on that account, she while abiding at home under the pa- was to know that the Lord would forrental roof, were especially interdicted give her sinful rashness in vowing, or these rash vows, and the spirit of the dispense her from the obligation of her law would seem to strike at the prac- vow. There is great homage ordained tice in Catholic countries, of young fe- here to the rightful authority of those males devoting themselves, by volun- who should bear rule over a household. tary vows, to a life of seclusion and But a more important remark is that celibacy; and also at all the arts of of Calvin on the passage:-" The expriests and others to inveigle them into pression is remarkable,' And the Lord this surrender. shall forgive her,' whereby Moses genV. 4. And her father hear her vow, tly reproves the foolish thoughtlessness etc. This states a case where her vow of the girl; and soon afterwards the shall stand. Though the father may same thing is spoken of married women. not by words reprove the course of his And surely their rashness is worthy daughter, yet if he is cognizant of it, of reprehension, if, unmindful of their and keeps silence, he virtually consents condition, they, as it were, shake off to it, and her conscience therefore re- the yoke, and hastily commit themmains bound. We gather, as a fair in- selves. God therefore hints that they ference from this, that any one having are not without blame; but lest they the power to check an evil in its bud, should be tormented by secret remorse, and neglecting to do it, is really charge- He removes every scruple, declaring able with it. His connivance is a kind that He will forgive, if the performance of tacit approbation. of the vow shall have been prevented V. 5. If her father disallow her in the in any other quarter." day that he heareth. That is, whether Vs. 6-8. If she had at all an hulsband. on the day that she vowed, or whether This brings up the case of married on some subsequent day, when it first women, who are forbidden to assume came to his ears. His disallowance was upon them a vow of any importance to vacate her vow, and if her conscience without their husband's consent. His B.. 1.452.] CHAPTER XXX. 441 lips, wherewith she bound, her 12 But if her husband hath soul, of: none effect: and the utterly made them void on the LORD shall forgive her. day he heard them; then what9 But every vow of a widow, soever proceedeth out of her and of her that is divorced, lips concerning her vows, or wherewith they have bound concerning the bond of her soul, their souls, shall stand against shall not stand; her husband her. f hath made them void, and the 10 And if she vowed in her LORD g shall forgive her. husband's house, or bound her 13 Every vow and every soul by a bond with an oath; binding oath to afflict the soul, 11 And her husband heard her husband may establish it, it, and held his peace at her, or her husband may make it and disallowed her not; then void. all her vows shall stand, and 14 But if her husband altoevery vow wherewith she bound gether hold his peace at her, her soul shall stand. f 1 Cor. 11. 3. g ver. 5.. c. 15.'25, 28. concurrence with it at the outset shall binds or looses the wife. Married worender it obligatory and irreversible men might be sometimes very forward on her part, while his refusal shall make to make large vows of what they would it null and void. -T On the day that do if ever they again became free, and he heard (it). Arab. " On whatsoever yet being free might make light of perday he shall at length have heard forming their vows on the plea that of it." they were uttered when they were unV. 9. Every vow of a widow, etc. der the power of their husbands. To This is another instance of the appiica- prevent this, the present law seems tion of the law to persons who are at added, enacting that in case a woman their own disposal, and can act in the vowed in her husband's house, and he premises as they please. The vows of held his peace (v. 11), then all her vows widows and parties divorced were to should stand, even after his death, or stand good against them. after she is made free by divorce. AnVs. 10-13. If she vowed in her hIus- other supposition is, that the widow or band's house, etc. As this cannot well divorced woman may have returned to be supposed a bare repetition of the her father's house (Lev. 22: 13), and law given vs. 6-8, the probability is, he, supposing himself to have recovered that it contemplates the case of widows his original power over her, might preand wives divorced. That is to say, if sume to disannul her vows, as though the vow of such widow or divorced wife she had been married. The present inwere made during the husband's life, junction would guard against such a but not then performed, the obligation contingency. The dependence of vs. to fulfil in her widowhood or state of 10-13 upon v. 9, seems strongly to condivorcement shall depend upon his con- firm this interpretation. sent to it or refusal of it at the first Vs. 14, 15. If her husband altogether making, when she was under his power hold his peace, etc. The husband was and authority. His voice in these cases to have it in his power to " establish or 19* 442 NUMBERS. [B. C. 1452. from day to day; then he cstab- wife; between the father and lisheth all her vows, or all her his daughter, being yet in her bonds, which are upon her: he youth in her father's house. confirmeth them, because he held his peace at her in the day CHAPTER XXXI. that he heard them. 15 But if he shall any ways A ND the LORD spake unto make them void, after that he A Moses, saying, hath heard them; then he shall 2 Avenge the children of Isbear her iniquity. rael of the Midianites: after16 These are the statutes ward shalt thou be gathered which the LORD commanded bunto thy people. Moses between a man and his a c. 25. 17. 2 c. 27. 13. make void" the vows of his wife, but in case of his tacit or explicit consent CHAPTER XXXI. to the religious vow of his wife-and so in like manner of the father towards his e War against the Alidianites. daughter-once freely given at the first V. 1. The Lord spake unto Moses, etc. making of the vow, should give it sanc- The command had before been given, tion and make it irreversible. He, in ch. 25: 17, that Israel should "vex the fact, thus made the vow his own, and Midianites, and smite them," but for was not at liberty to retract it. His si- some reason the execution of the comlence at the time was to be fairly inter- mand was then deferred for a season, preted as consent, and if he attempted or the writer has not followed the preto recall that consent, or to hinder the cise order of events, as the various due performance of the vow, then he orders relative to numbering the peowas "to bear her iniquity," that is, the ple, declaring the law of female inheriLord would punish him, not her, for a tance, appointing Joshua as Moses' sucgross breach of faith. "Hence we cessor, prescribing the sacrifices, etc., learn," says Jarchi, "that he which is intervene between the issuing of the a cause of scandal or offence unto his command for the invasion of Midian neighbor, shall come in his stead into and its accomplishment. But nothing all punishments." is more usual than such breaks and V. 16. These (are) the statutes which translocations in the sacred narrative, the Lord commanded Moses, etc. That and as all the facts intended are really is, these statutes were ordained for the recorded, it is not of so much moment preservation of order, for the good of that the precise order of the facts families, for the peace and tranquillity should be punctiliously observed. of all parties. It is altogether probable V. 2. Avenge the children of Israel that some differences had arisen in fam- of the Midianites. Heb. "Avenge the ilies in regard to these matters, and vengeance of the children of Israel;" a that the immediate aim of the laws here Hebraistic form of expression, carryenacted was to settle the power of hus- ing with it a peculiar emphasis. Gr. bands over their wives, and of parents "Avenge the cause of the children of over their children, while they were Israel on the Midianites." Vulg. "Reyoung and abode in the family. venge first the children of Israel on the B. C. 1452.] CHAPTER XXXI. 443 3 And Moses spake unto the ites, and avenge the LORD of people, saying, Arm some of Midian. yourselves unto the war, and 4 Of every tribe a thousand, let them go against the Midian- throughout all the tribes of Midianites." The people of Israel were so much disaster to Israel, and which not hereby commanded to enter upon was now about to recoil upon themthis work with vindictive feelings, but selves. Add to this, that in the present as the instruments of a just retribution sparing of Moab regard was probably upon a guilty race who had incurred had to the memory of Lot, the founder the divine displeasure by "the wiles of their race; although at a subsequent wherewith they had beguiled Israel in period they also paid the penalty of the matter of Peor," ch. 25: 18. By their offences.- ~ Gathered unto thy the wicked advice of Baalam, and with people. See Note ch. 20: 24. Gen. 25: 8. an express and diabolical intention of "God sometimes removes useful men depriving them of Jehovah's protec- when we think they could ill be spared; tion, they had attempted to seduce the but this ought to satisfy us, that they Israelites to idolatry and its obscene are never removed till they have done orgies. The consequence was that the work which was appointed them." 24,000 of the chosen people fell vic- -H-enry. tims to their own temerity. But were V. 3. Avezge the Lord of Mlfdian. they thus to be punished, and should The whole clause, literally rendered the prime instigators of the horrible from the Hebrew, reads thus: "Andlet wickedness escape with impunity? By them be against (or upon) Midian to no means. The Lord accordingly here render (or give) the vengeance of Jeordains vengeance to be executed upon hovah upon Midian." The phrase " givthe transgressors. He does it, as the ing vengeance" is parallel in the Gr. Lord supreme, to whom vengeance and of 2 Thess. 1: 8, " Taking (Gr. giving) recompense belong, and who would not vengeance upon all them that know not have men avenge themselves. It is God, etc." The reader will observe therefore a measure which cannot be that whereas God says, v. 2, "Avenge brought into precedent as justifying a the children of Israel of the Midianites," similar war without a like commission, here Moses says, "Avenge the Lord of for the Hebrews in this matter were Midian," implying that while the Lord merely the executioners of a judicial marks his tender concern for the welsentence. This event the Lord deter- fare of his people, they, on the other mined should be brought about prior hand, show a paramount concern for to the death of Moses, that he might the glory of their God; to that they will have, as it were, a last token of the di- be prompted to subordinate every invine care for the welfare of his people. terest of their own. Jarchi: "He who This he was to witness and then be arrays himself against Israel is regard"gathered unto his people." There is ed the same as if he arrayed himself nothing said in this connection of the against the Lord." Moabites, for the reason, doubtless, that V. 4. Of every tribe a thousand. the Midianites had entertained Balaam Twelve thousand in all, comparatively after his departure from Balak, and a small force to contend with a whole that they had been chief in concocting nation, the multitudes of which may be the conspiracy which had occasioned inferred from the abundance of spoils 444 NUMBERS. [B. C. 1452. Israel, shall ye send to the and the trumpets to C blow, in war. his hand. 5 So there were delivered out 7 And they warred against of the thousands of Israel, a the Midianites, as the LORD thousand of every tribe, twelve commanded Moses; and d they thousand armed for war. slew all the males. 6 And Moses sent them to 8 Ande they slew the kings the war, a thousand of every of Midian, beside the rest of tribe, them and Phinehas the them that were slain; namely, son of Eleazar the priest, to the war, with the holy instruments, lec,0. 9. d Deut. 20. 13. Judg. 21.11 1 K. 7. ~15, 16. ~ e Josh. 13. 621, 22. taken, and from the slaughter of five have understood the ark of the covkings who fell on this occasion, v. 8. enant and its appurtenances, and some An hundred thousand fighting men the Urim and Thummim; but the probwould have been but a sixth part of the able construction, we think, is that of disposable force which might have been Le Clerc, who would translate "and" employed in this enterprise had infinite by " even," and have instruments stand wisdom seen fit, but as the Most High in apposition with trumpets; "with determined that the glory should not be the holy instruments even the trumpets referred to the number of those engaged to blow, etc." This, as we have often in achieving the victory, he no doubt remarked before, is a very usual sense prescribed to Moses the amount of men of the Heb. word for "and." As to to be detailed for the service, and these the suggestion of Spencer and others, were to be taken in equal proportion founded upon the Chald. version, that from all the tribes, that one tribe might the Urim and Thummim were included not vaunt itself over another in view of in the instruments, this is less likely the result, but that all the glory might from the fact, that these articles, with be ascribed to the Lord alone. "There the Golden Plate or Pectoral, were is no restraint to the Lord to save by properly in the hands of Eleazar the many or by few." 1 Sam. 14: 6. High Priest and not of Phinehas, ch. V. 6. And Phinehas the son of Eleazar 27: 21. 20: 26. the priest. The capacity in which Phine- V. 8. Slew the kings qf Hitdian. The has was to go was not, we presume, title "kings" is doubtless here to be that of general or leader of the expedi- taken in quite a limited sense. In the tion, which would more naturally de- parallel passage, Josh. 13: 21, they are volve on Joshua, but as a general en- called " dukes of Sihon," importing the courager of the host, and especially as same as vassals or tributaries. After overseer of the Levites, to whose care the death of Sihon they probably rose was intrusted "the holy instruments somewhat in the scale of dignity and and the trumpets," which latter were were thence called "kings," but the always to be blown upon occasions like true idea is that of petty chieftains. the present, when war was to be en-' One of the five, viz., Zur, was the father gaged in. Yet the precise import of of Cozbi, the Midianitess, killed by "holy instruments (Heb. instruments Phinehas, ch. 25: 15.-T. Bealaam also, or vessels of holiness)," in this connec- the son of Beor, they slew with the sword. tion, it is not easy to determine. Some However this miserable man may have B. C. 1452.] CHAPTER XXXI. 445 Evi, and Rekem, and Zur, and all their goodly castles, with Hur, and Reba, five kings of fire. Midian: Balaam also, the son 11 And they took all the of Beor, they slew with the spoil gand all the prey, both of sword. men and of beasts. 9 And the children of Israel i 12 And they brought the took all the women of Midian captives, and the prey, and the captives, and their little ones, spoil, unto Moses and Eleazar and took the spoil of all their the priest, and unto the congrecattle, and all their flocks, and gation of the children of Israel, all their goods. unto the camp at the plains h of 10 And theyZ burnt all their Moab, which are by Jordan cities wherein they dwelt, and near Jericho. f Josh. 6. 24. Rev. 18. 8. g Deut. 20. 14. Josh. 8. 2. h c.'22. 1. found his way into the ranks of the elect-they long to "die the death of Midianites, yet here he is, and here a the righteous," but are unwilling to live condign punishment meets him. Hav- their life. They would serve God; but ing virtually taken the sword by being they must serve mammon also; and in instrumental in bringing Midian into the strife between the two contending armed hostility against Israel, he per- influences, their lives are made bitter ishes by the sword. The language of and their deaths perilous." Ezekiel, ch. 32: 28, finds in him a fit V. 9. Jbok the spoil of all their catapplication: "Yea, thou shalt be broken tie, etc. Rather, Heb. "took as spoil," in the midst of the uncircumcised, and i. e., plundered, pillaged, " all their catshalt lie with them that are slain with tle, and all their flocks, etc." "Taking the sword." He falls in the judgment the spoil of cattle, flocks, etc.," is not a which he has provoked, and leaves his very intelligible English phrase. name as " a by-word and a hissing" to V. 10. -Burnt all their cities, etc. The all future generations. We wind up all destruction of these places would defurther allusions to him in the follow- prive the Israelites of all plea for taking remarks of Mr. Kitto: "According ing possession of them as a kind of to the view which we take of Balaam's nestling-places where they could abide, character, it is not so peculiar as it instead of encountering the hardship of seems. Separated from the external conquering Canaan. accidents of time, of country, and posi- V. 11. Took all the spoil and all the tion-we may go into the streets, and prey. The former implies such things find a Balaam in every third man we pertaining to men and women as were meet. He belonged to that still numer- usually taken in war, as garments, gold, ous class who theoretically know God, silver, provisions, etc., while the latter and who actually do fear him-but the is applied more especially to beasts and love and fear of whom are not the gov- cattle. These, together with the caperning and regulating principles of tive women, were brought to the rulers their minds. They are convinced, but and the congregation to learn what disnot converted. They can prize and posal should be made of them by divine strongly desire the privileges of God's direction. 446 NUMBERS. [B. C. 1452. 13 And Moses and Eleazar 16 Behold, these k caused the the priest, and all the princes children of Israel, through the of the congregation, went forth counsel' of Balaam, to commit to meet them without the camp. trespass against the LORD in the 14 And Moses was wroth with matter of Peor, and there was a the officers of the host, with the plague amongm the congregation captains over thousands, and of the LORD. captains over hundreds, which 17 Now therefore " kill every came from the battle. male among the little ones, and 15 And Moses said unto kill every woman that hath them, Have ye saved all the known man by lying with him. women i alive ~ k c. 25. 1-3. 1 2 Pet. 2. 15. Rev. 2. 14. i Deut. 20. 13. 1 Sam. 15. 3. m c. 25. 9. n Judg. 21. 11. V. 13. WentJforth to meet them with- a holy zeal which passed easily into inout the camp. Somewhat as Melchise- dignation towards the offenders. The dek, king and priest, went forthto meet occasion of his anger now was the Abraham after the slaughter of the sparing the females instead of putting kings, Gen. 14: 18-14, so does Moses, them to death. We do not, indeed, the "king in Jeshurun," Eleazar the read that an express command had priest, and the princes now go forth been given them to this effect, but it to meet Abraham's children returning was doubtless implied in the general from the slaughter of the kings of Mid- order to avenge Israel of the Midianian. The object was to congratulate ites; for as the women had been the the host upon its victory, and to make principal instruments of seducing the the triumphal procession more im- people into sin in the worship of Peor, posing. They were to do this "with- it was fair to infer that they were not out the camp," inasmuch as they had to be spared. " God had put to death become polluted by shedding blood and the adulterers of Israel by the plague, coming in contact with dead bodies, and now it was fit that the adulteresses and must therefore undergo a process of Midian, especially since they had of purification before they could be re- been the tempters, should be put to ceived into the camp, v. 19, 20. ch. 5: death by the sword."-Henry. The 2, 3. 19:11-13. sentence passed was no doubt severe Vs. 14-17. Mioses was wroth with the in the extreme and abhorrent to our officers of the host. Heb. al pekudi he- benevolent feelings, but God is the suhAyil, with the visitors of the force. preme arbiter of the lot of all men, and Gr. "With the bishops of the host." may remove them out of the world in These, however, are immediately ex- any manner that he sees fit. If this is plained as the captains of the thousands done by pestilence or earthquake, by and hundreds which came from the bat- shipwreck, famine, in deadly battle, tle. The wrath of Moses on this occa- wasting disease, or old age, no one sion was not excited by any provoca- complains. Why should there be comtion that was personal to himself. In plaint if, in the capacity of supreme his own cause he was uniformly meek judge and governor, he expressly orders and gentle; but when the Lord's honor a portion of his creatures to be put to or glory was at stake, he was filled with death for crimes committed which can B. C. 1452.] CHAPTER XXXI. 447 18 But all the women-chil- slain, purify both yourselves and dren, that have not known a your captives on the third day, man by lying with him, keep and on the seventh day. alive for yourselves. 20 And purify all your rai19 And do ye abide without ment, and all that is made of the camp seven days: whoso- skins, and all work of goats' hair, ever 0 hath killed any person, and all things made of wood. and whosoever hath touched any 21 And Eleazar the priest o c. 5. 2. 19. 11, etc. said unto the men of war which not but be admitted in the circum- Vs. 19, 20. Yourselves and your capstances to be worthy of death? Is he tires. As we cannot well suppose that to be any more accused of harshness the heathen nations would contract dethan if they were taken away in what filement from the dead, or otherwise is termed "the course of nature," in become subject to legal uncleanness, which we are equally bound to recog- the obligation to be purified on this ocnize a providential agency? It is to casion arose from their having come so be remembered that in all probability fully into the possession of the Israelites these very women, some or all of them, as to constitute, as it were, a part of had been concerned in the abomination them. Accordingly Jarchi here reof Peor, and that if they were spared marks: "'Yourselves and your capalive the same revolting and criminal tivity;' not that heathens do receive scenes would be in danger of being en- uncleanness, and need to be sprinkled; acted over again, and thus a new plague but as you, the children of the covor judgment inflicted upon the people. enant, so your captives also which To an eye that could take in the whole come into the covenant, and are unfrom the end to the beginning, it would clean, have need to be sprinkled."undoubtedly appear that this was a ~T Allthatis made of skins, etc. Travprocedure of kindness and mercy rather ellers inform us that among the comthan of cruelty, and the confession ex- mon furniture of the Arabs at the prestorted, " Just and true are all thy ways, ent day are hair sacks, and trunks, and thou King of saints." baskets covered with skins, great woodV. 18. But all the women-children,, en bowls, hand-mills, and pitchers. It etc. The policy which originated this is to articles of this kind, which were order contemplated, we may presume, doubtless in use among the ancient Isthe rearing up of these Midianitish raelites, that the injunction in the presgirls and maidens, either to be disposed ent passage refers. They were all to be of by sale to other nations, to be em- cleansed in water. ployed as servants, or, in case they be- Vs. 21-24. This is the ordinance of came proselytes, to marry them as or- the law, etc. This order was given by dained, Deut. 21: 11-14. The Jewish Eleazar, the high-priest, to the people, writers have many conceits as to the but it may be supposed that it was first manner in which the discrimination communicated to him by Moses. It was here spoken of was to be made, but it to be henceforth a standing law to the is sufficient to suggest that the age Israelitish soldiery, that all who had alone would be a sufficient criterion, been in a battle, whether they had and there was probably no other. actually slain an enemy and touched 448 NUMBERS. [B. C. 1452. went to the battle, This is the 26 Take the sum of the prey ordinance of the law which the that was taken, both of man and LORD commanded Moses; of beast, thou, and Eleazar the 22 Only the gold, and the priest, and the chief fathers of silver, the brass, the iron, the the congregation; tin, and the lead, 27 And divide r the prey into 23 Every thing that may two parts; between them that abide the fire, ye shall make it took the war upon them, who go through the fire, and it shall went out to battle, and between be clean; nevertheless it shall all the congregation: be purified P with the water of 28 And levy a tribute unto separation: and all that abideth the LORD of the men of war not the fire ye shall make go which went out to battle: one through the water. t soul of five hundred, both of 24 And 9 ye shall wash your the persons, and of the beeves, clothes on the seventh day, and and of the asses, and of the ye shall be clean, and afterward sheep: ye shall come into the camp. 29 Take it of their half, and 25 And the LoRD spake unto give it unto Eleazar the priest, Moses, saying, r Jcsh. 22.8..1 Sam. 30. 24. Ps. 68. 1. s Gen. 14. 20. Josh. 61. 19.'2 Sam. 8. 11, 12. Prov. 3.9, 10. p c. 19. 9, 17. q Lev. 11. 25. t ver. 30. 41. c. 18. 26. his body or not, should be obliged thus the Israelites, as being all concerned in to purify themselves; and moreover, the common cause. David, we find, at that all kind of spoil which would en- a later period enacted a similar law, aldure the fire, as hard metals, gold, sil-. though under somewhat different cirver, etc., should be cleansed by fire, cumstances. 1 Sam. 30:24, 25, "For and then sprinkled with the purifica- who will hearken unto you in this mattion water (ch. 19:1, 2, etc.); while ter? but as his part is that goeth down such things as could be washed with. to the battle, so shall his part be that water should undergo that process. tarrieth by the stuff: they shall part alike. And it was so from that day forThe Law of the Division of the Spoil. ward, that he made it a statute and an ordinance for Israel unto this day." Vs. 25-27. Take the sum of the prey, To prevent all partial dealing, the disetc. Heb. "Thehead.of the prey." See tribution was committed to the manNote on ch. 1: 2. The soldiery having agement of the heads of the several been thus commanded to cleanse them- tribes in concert with the high-priest. selves preparatory to re-entering the Vs. 28, 29. And levy a tribute, etc. camp, an order is now given relative to This was another feature of the divian equitable division of the spoil. Of sion. Out of the half that fell to the lot this the whole amount was to be di- of the soldiers was to be deducted a five vided into two equal parts, one of which hundredth part of every kind of spoil, was to be distributed among the 12,000 as an offering to God; in acknowledgwho had been engaged in the expedi- ment of him as sovereign owner of all, tion; the other half among the rest of and the author of all their success; and B. C. 1452.] CHAPTER XXXI. 449 for an heave offering of the out to war, was in number three LORD. hundred thousand and seven and 30 And of the children of Is- thirty thousand and five hundred rael's half, thou shalt take one sheep: portion of fifty, of the persons, 37 And the LORD's tribute of of the beeves, of the asses, and the sheep was six hundred and of the flocks, of all manner of threescore and fifteen. beasts, and give I them unto the 38 And the beeves were thirty Levites, which w keep the charge and six thousand; of which the of the tabernacle of the LORD. LORD'S tribute was threescore 31 And Moses and Eleazar and twelve. the priest did as the LORD co:u- 39 And the asses were thirty manded Moses. thousand and five hundred; of 32 And the booty, being the which the LORD'S tribute was rest of the prey which the men threescore and one. of war had caught, was six hun- 40 And the persons were sixdred thousand and seventy thou- teen thousand; of which the sand and five thousand sheep, LoRD's tribute was thirty and 33 And threescore and twelve two persons. thousand beeves, 41 And Moses gave the trib34 And threescore and one ute, which was the LoRD's heavethousand asses, offering, unto Eleazar the priest; 35 And thirty and two thou- as" the LORD commanded Mosand persons in all, of women ses. that had not known man by 42 And of the children of Islying with him. rael's half, which Moses divided 36 And the half, which was from the men that warred, the portion of them that went 43 (Now the half that peruver. 42, 47. 1 Cor. 9.13,14. w c. 3. 7, etc. x c. 18. 8, 19. this was to be presented as.an heave- his service should be given to them in offering to the priests. such a manner as if it were offered to Vs. 30, 31. Qf the children of Israel's himself. The far greater number of the half, etc. In like manner, out of the Levites made it proper that in the parhalf belonging to the whole body of the tition their portion should be much people, who had not shared in the dan- greater than that of the priests. The gers and hardships of the war, a much Levites had one part in fifty, the priests larger proportion was to be deducted one in five hundred, equivalent to a from each article of spoil, viz., a fiftieth tithe, according to the rule laid down part to be presented to the Levites, the ch. 18: 21-28. other branch of the ministry, as a re- Vs. 32-47. The booty, (being) the rest ligious acknowledgment of the same of the prey, etc. That is, deducting the purport with the preceding. In this it "spoils," strictly so called, the clothes, was designed that whatever the Lord's armor, and valuables of the enemy, toministers had for their maintenance in gether with the movables and money, 450 NUMBERS. [B. C. 1452. tained unto the congregation 48 And the officers which was three hundred thousand and were over thousands of the host, thirty thousand and seven thou- the captains of thousands, and sand and five hundred sheep, captains of hundreds, came near 44 And thirty and six thou- unto Moses: sand beeves, 49 And they said unto Moses, 45 And thirty thousand asses Thy servants have taken the and five hundred, sum of the men of war which 46 And sixteen thousand per- are under our charge, and there sons;) lacketh not one man of us. 47 Even " of the children of 50 We have therefore brought Israel's half, Moses took one por- an oblation for the LORD, what tion of fifty, both of man and of I every man hath gotten, of jewbeast, and gave them unto the els of gold, chains, and bracelets, Levites, which kept the charge rings, ear-rings, and tablets, to of the tabernacle of the LORD; make Z an atonement for our as the LORD commanded Moses. souls before the LORD. y ve,. 30. z Ex. 30. 12, 16. which were not divided in common, cattle may have been killed for eating but belonged individually to the cap- on the way; the rest or residue, which tors; also whatever persons had been was to be divided, amounted to totals slain since their return, and whatever as follows: Sheep, 6T5,000.... The soldiers, 837,500; therefrom to the Lord... 675. The people, 337,500; therefrom to the Levites. 6,750. Beeves, 72,000.... The soldiers, 36,000; therefrom to the Lord... 72. The people, 36,000; therefrom to the Levites. 720. Asses, 61,000.... The soldiers, 30,500; therefrom to the Lord... 61. The people, 30,500; therefrom to the Levites. 610. Persons, 82,000..... The soldiers, 16,000; therefrom to the Lord.... 82. The people, 16,000; therefrom to the Levites. 320. Vs. 48-50. Tlhe oficers which were over sensible of their obligations from the the thousands, etc. The officers, upon feelings now evinced; for they unanitheir return from the war, made a mus- mously resolved, out of the spoil which ter of the soldiery to see what numbers they had taken, such as gold, jewels, they had lost, and found, to their joy bracelets, etc., which they were not reand surprise, that not a single man was quired to divide with the congregation, missing of the whole twelve thousand! to make a free-will offering to the Lord, This was probably a victory without a for the service of the Tabernacle. So parallel in all history, and could never in aftertimnes both the Tabernacle and have been accomplished without the the Temple were enriched with the Lord's special intervention. This sig- spoils taken from the enemies of Israel. nal token of the Lord's favor would 2 Sam. 8: 11, 12. 1 Chron. 26: 26, 27. tend to minister encouragement and "We should never take any thing to confidence to them in all future emer- ourselves in war or trade, which we gencies, and they seem to have been cannot in faith consecrate a part of to B. C. 1452.] CHAPTER XXXII. 451 51 And Moses and Eleazar CHAPTE XXXII the priest took the gold of them, even all wrought jewels. N OW the children of Reuben, 52 And all the gold of the and the children of Gad, offering that they offered up to had a very great multitude of the LORD, of the captains of cattle: and when they saw the thousands, and of the captains of land of Jazer a, and the land of hundreds, was sixteen thousand Gilead b' that, behold, the place seven hundred and fifty shekels. was a place " for cattle; 53 (For the men of war had 2 The children of Gad and the a taken spoil, every man for him- children of Reuben, came and self.) spake unto Moses, and to Eleazar 54 And Moses and Eleazar the priest, and unto the princes the priest took the gold of the of the congregation, saying, captains of thousands and of 3 Ataroth, and Dibon,d, and hundreds, and brought it into Jazer, and Nimrahe, and Heshthe tabernacle of the congrega- bon/, and Elealeh, and Shebamg, tion, for b a memorial for the and Nebo, and Beon", children of Israel before the a c. 21. 2. ver. 35 Jaazer. Josh. 13. 25. 2Sm. TLORD.~~~~~~~~~~ 24. 5. Is. 16. 8, 9. b Jer. 50). 19. Mic. 7. 4. e Gen. LORD. 13. 2, 5. 47. 4. d Is. 15. 2, 4. e ver. 36. Bethnimralh. f Judg. 11 26. g ver. 38. Shibmah. a Deut. 20. 14. b Ex. 30. 16. A ver. 35. BaaL-meon. God, who "hates robbery for burnt- merit both of the singular mercy of God offering;" but when God has remarka- in the preservation of the army in this bly preserved and succeeded us, he ex- war, and of the pious gratitude of those pects we should make some particular who had been its principal conductors. return of gratitude to him." —Henry. -~ To make an atonement for oeur souls. That is, to make an acknowledgment to God for the preservation of CHAPTER XXXII. their lives; as also perhaps to offer a Remuben and Gad request an Inhseritance kind of expiation for sparing the women on, the East of Jordan. and whatever other miscarriages they may have been guilty of in the conduct Vs. 1-5. The children of Reuben and of the war. the children of Gad had a very great Vs. 51-54. Moses and Eleazar thepriest multitude of cattle, etc. A large portook the gold, etc. In doing which we tion of the territory recently taken from may well suppose they commended the the two Amorite kings, Sihon and Og, piety and gratitude of the offerers. The was distinguished for the fertility of its oblation was delivered to be employed soil and its adaptedness to the purpose in the service for which it was intend- of breeding and grazing cattle. This ed. It amounted to a vast sum, that is fact gave this region peculiar attracto say, 16,750 shekels, which, reduced tions in the eyes of Reuben and Gad, to our coin, would fall little short of who, of all the tribes, had the greatest $140,000. The offering was henceforth abundance of stock, and were most delaid up in the Tabernacle as a monu- voted to its cultivation. The greater 452 NUMBERS. LB. C. 1452. 4 Even the countr i which th'c 5 Wherefore, said they, if we LORD smote before the congrega- have found grace in thy sight, tion of Israel, is a land for cattle, let this land be given unto thy and thy servants have cattle: servants for a possession, and i c.21. 14, 34. bring us not over Jordan. part of this territory is in modern times after carried away captive by the four called the "Belka," and the Bedouins kings, so those here are noted to have say of it, " Thou canst not find a coun- been the first that were carried away try like the Belka." Buckingham bears captive out of this very land who were the strongest testimony to the pictur- the first of all the tribes that had this esque beauty, the fine climate, and exu- land assigned to them for their inheriberant fertility of this part of the coun- tance: strong affections cause strong try east of the Jordan, and seems to afflictions; if we love over-much, we have no hesitation in declaring it far shall be sure to grieve over-much. superior to any part of the country west When God sees us set upon it to have of the Jordan, through which he had this or that, have it we may, but with travelled. - (Travels among the Arab an after-reckoning that may dissweeten T2ribes, p. 141.) The heads of these it with a witness." There is nothing tribes, therefore, came to Moses and here said of Manasseh, though it apEleazar, preferring a petition that this pears, from v. 33, that half that tribe region, so well adapted to their favorite were included in the assignment.-Of pursuit, might be conferred upon them Jazer, see ch. 21: 32, with Note.-The instead of their being required to pass land of Gilead (Gr. Galaad) was famous over the river and receive their allot- not only for its rich pasturage, but also ment with their brethren within the for its aromatic gums, from which difbounds of Canaan. Their motives in ferent kinds of balsams were made, almaking this proposition, though they luded to in Scripture as the "balm of appeared at first somewhat questiona- Gilead."- ~ A place for cattle. A ble to Moses, yet were subsequently so place favorable to the rearing and feedexplained as to remove, in great meas- ing of cattle, that is, of flocks and herds. ure, his anxiety, and to redound to Wherefore when the Lord promises to the credit of their fealty and fidelity. feed his people with spiritual food, he At the same time, it is not improbable draws the imagery from the feeding of that there was a larger admixture of cattle in these fertile regions. Mic. 7: worldly prompting in the request than 14, "Feed thy people with thy rod, the they themselves imagined, The lot flock of thine heritage, which dwell solthat befell these tribes in a subsequent itarily in the wood, in the midst of age, 1 Chron. 5: 25. 2 Kings, 15: 29, Carmel: let them feed in Bashan and gives great countenance to the follow- Gilead, as in the days of old." Jer. ing pithy but quaint remarks of the old 50: 19, "And I will bring Israel again commentator Ness on the passage:- to his habitation, and he shall feed on "'Tis not at all unlikely that these two Carmel and Bashan, and his soul shall tribes were too much engaged in their be satisfied upon mount Ephraim and affections to that portion of land, as Gilead." As to the various localities Lot's mind was too much set upon the mentioned in this connection, it will be plains of Sodom; for as he was soon sufficient to refer the reader to Kitto's B. C. 1452.] CHAPTER XXXII. 453 6 And Moses said unto the shall see the land which I sware children of Gad, and to the unto Abraham, unto Isaac, and children of Reuben, Shall your I unto Jacob; because m they have brethren go to war, and shall ye not wholly followed me; sit here? 12 Save Caleb the son of 7 And wherefore discourage Jephunneh the Kenezite, and ye the heart of the children of Joshua the son of Nun; for they Israel from going over into the have wholly followed the LORD. land which the LORD hath given 13 And the LORD'S anger was them? kindled against Israel, and he 8 Thus did your fathers, when made them " wander in the wilk I sent them from Kadesh-bar- derness forty years, until ~ all the nea to see the land. generation that had done evil in 9 For when they went up un- the sight of the LORD was conto the valley of Eshcol, and saw sumed. the land, they discouraged the 14 And, behold, ye are risen heart of the children of Israel, up in your fathers' stead, an inthat they should not go into the crease P of sinful men, to augland which the LoRD had given ment Yyet the fierce anger of the them. LORD toward Israel. 10 And I the LORD's anger 15 For if rye turn away from was kindled the same time, and after him, he will yet again he sware, saying, leave " them in the wilderness, 11 Surely none of the men and ye shall destroy all this that came up out of Egypt, from people. twenty years old and upward, m. 14. 24, 30. Josh. 14. 8, 9. n c. 14. 33-35. o c. 26. 64, 65. 1 C,r. 10. 5. Heb. 3. 16-19. p Ps. k c. 13. 3-26. Deut. 1. 22. I c. 14. 11, 29. 78. 57. q Neh. 13. 18. Is. 65. 6, 7. r Deut. 30. 17. Deut. 1. 35. Josh. 22. 16,18. 2 Chr. 7. 19. 15. 2. 2 c. 14. 35. edition of the Bible, where all the ac- Moses' suspicions. The request apcessible information respecting them is peared to proceed from selfishness, embodied. ~ The country which the worldliness, and unbelief. It looked as Lord smote before the congregation. Im- if they were willing to let their brethren plying, perhaps, that the Lord had go and fight their way among the Cacaused it to be smitten or subjugated, naanites, and get possession of whatin order that it might be taken as a pos- ever they could; but as to the land session and deemed a part of the prom- which was already subdued, and which ised land though not within the Jor- was of the richest quality, that they dan. This construction was not unnat- would fain have allotted to themselves ural, for the country had previously be- without any further trouble. The land longed to Sihon, king of the Amorites, moreover was not within the precincts and the land of the Amorites was prom- of Canaan proper, and to settle down so ised to Abraham, Gen. 15:16, 21. far from the house of God and the ordi. Vs. 6-15. Shall your brethren go to nances of religion seemed to argue a war, and shall ye sit here? It cannot culpable indifference to their spiritual be denied that there was ground for as compared with their temporal wel 454 NUMBERS. [B. C. 1452. 16 And they came near unto 20 And" Moses said unto him, and said, We will build them, If ye will do this thing, sheep-folds here for our cattle, if ye will go armed before the and cities for our little ones; LoRD to war, 17 But we ourselves will go 21 And will go all of you ready armed before the children armed over Jordan before the of Israel, until we have brought LORD, until he hath driven out them unto their place: and our his enemies from before him, little ones shall dwell in the 22 And the land be subdued fenced cities, because of the in- before the LORD; then afterhabitants of the land. ward Y ye shall return, and be 18 We will not return unto guiltless before the LORD, and our houses, until the children of before Israel; and this land shall Israel have inherited every man be your possession before the his inheritance: LORD. 19 For we will not inherit 23 But if ye will not do so, with them on yonder side Jor- behold, ye have sinned against dan, or forward; because v our the LORD: and be sure your sin inheritance is fallen to us on -will find you out. this side Jordan eastward. w Deut. 3. IS, ec. Josh. 1. 14, etc. 4. 12, 13. a: Josh. 18. 1. y Josh. 22. 4, 9. z Gen. 4. 7. i Josh. 4. 12, 13. u Josh. 22. 4. v ver. 33. 44. 16. Ps. 90. 8. 139. 11. Prov. 13. 21. Is. 59. 12. Josh. 13. 8. 1 Cor. 4. 5. fare. Again, it had the air of shrinking and the people be left to perish in the from the toils and dangers, and the wilderness. sanguinary scenes which might have Vs. 16-27. They came near unto him to be encountered in conquering the and said, etc. The two tribes in quesland of the Canaanites. Such was the tion, speaking through their appointconstruction which Moses was led to ed organs, neither acknowledge nor put upon the proposed measure, and deny the charge now made, nor do which drew from him an earnest re- they evince a disposition to take the monstrance. He set before them what least offence at it. On the contrary, he conceived to be the pernicious ten- with a view to give the utmost satisdency of their example; that it was faction to Moses, they voluntarily encalculated to discourage the rest of gaged to accompany their brethren in their brethren; and then reminds them arms, and even to go before them to that they would thereby be acting the battle, continuing with them till the part of their predecessors the spies, whole land should be subdued, and who had so grievously disheartened the every tribe be put in possession of its congregation by their fears, and had destined inheritance. This was fair thereby excited the divine displeasure and equitable; and Moses readily acto that degree, that that generation, for quiesced in the proposal, warning them, their mutinous and distrustful spirit, however, that if ever they should rewere excluded from the land of prom- cede from their purpose, and violate ise. He exhorts them, therefore, to be- their engagement, "their sin should ware of the same spirit lest the same surely find them out," and be visited disastrous consequences should ensue, upon them. In considering the proffer B. C. 1452.] CHAPTER XXXII. 455 24 Build a you cities for your 29 And d Moses said unto little ones, and folds for your them, If the children of Gad, sheep; and do that which hath and the children of Reuben, proceeded out of your mouth. will pass with you over Jordan, 25 And the children of Gad, every man armed to battle, beand the children of Reuben, fore the LORD, and the land spake unto Moses, saying, Thy shall be subdued before you, bservants will do as my lord then ye shall give them the commandeth. land of Gilead for a possession. 26 Our little ones, our wives, 30 But if they will not pass our flocks, and all our cattle, over with you armed, they shall shall be there in the cities of have possessions among you in Gilead; the land of Canaan. 27 But c thy servants will 31 And the children of Gad, pass over, every man armed for and the children of Reuben, anwar, before the LORD to battle, swered, saying, As the LORD as my lord saith. hath said unto thy servants, so 28 So concerning them Mo- will we do. ses commanded Eleazar the 32 We will pass over armed priest, and Joshua the son of before the LoIRD into the land Nun, and the chief fathers of of Canaan, that the possession the tribes of the children of Is- of our inheritance on this side rael: Jordan may be ours. a ver. 16, 34, etc. b Josh. 1,13,14. c John 4,12. d ver. 20. of these tribes it is not necessary to sup- immediately before the Sanctuary, ch. pose that the whole even of their fight- 2: 10, 14. 10: 18, so that Moses requires ing men were to be included in it. It of them only to occupy their usual would be necessary that a portion of place when they went to war against them should remain behind to till the the Canaanites. ~[ Your sin willfind ground and to guard the flocks, chil- you out. That is, the punishment of dren, and women. Accordingly we your sin will sooner or later overtake read that only about 40,000 of the two you. Gr. "Ye shall know your sins, tribes and a half went over armed, when evils fall upon you." whereas their whole number was about Vs. 28-33. Corcerning them Mfoses 100,000. — On yonder side Jordan, commanded, etc. The measure was not, orforward. That is, we will not in- therefore, actually carried out in Moses' herit with them on the opposite side of lifetime, but was left in charge to the Jordan, in the near vicinity of the Eleazar and Joshua, and the fathers of river, nor yet further on, or further in- the tribes, to be accomplished for them land, in the more central regions of the in case they adhered faithfully to the country. — If ye will go armed be- terms of their engagement.- f Shall fore the Lord. That is, before the Ark give them the land of Gilead, etc. This of the Covenant, the special symbol of appears to havybeen the name given the Lord's presence. The three tribes in a broad se se to the whole country of Reuben, Gad, and Simeon, marched east of the Jordan. —T But if they 456 NUMBERS. [B. C. 1452. 33 Ande Moses gave unto 35 And Atroth, Shopham, them, even to the children of and i Jaazer, and Jogbehah, Gad, and to the children of 36 And Beth-nimrah, and Reuben, and unto half the tribe Beth-haran, fenced z cities; and of Manasseh the son of Joseph, folds for sheep. f the kingdom of Sihon king of 37 And the children of Reuthe Bmorites, and the kingdom ben built Heshbon', and Eleaof Og king of Bashan, the land, leh, and Kirjathaim, with the cities thereof in the 38 And Nebo ", and Baal-mecoasts, even the cities of the on, (their names being changed,) country round about. and Shibmah: and gave other 34 And the children of Gad P names unto the cities which built Dibon 9, and Ataroth, and they builded. Aroer ", 39 And the children of Mai ver. 1. 3. Jazer. k ver. 3. Nimrah. I ver. 24. e Dent. 3. 12-17. 29. 8. Josh. 12. 6. f c`21. 24, 33. m e. 21. 21. n Is. 46. 1. o c. 22. 41. p ver. 3. g c.:3. 45, 46. h Deut. 2. 36. Ex. 23. 13. Josh. 23. 7. will not pass, etc. Then you shall cornm- ished in accordance with the spirit of pel them so to do, and assign them, the law, Ex. 23: 13, "Make no mention according to lot, their portion in the of the names of other gods, neither let land of Canaan. Gr. " Then you shall it be heard out of thy mouth." This, drive before you their cattle, and however, does not prevent but that the wives, and possessions, into the land Scriptures should occasionally call these of Canaan; and they shall have, etc." places by their old names. So Sol. -~ MAoses gave unto them, etc. That Jarchi, "They were idolatrous names, is, gave prospectively; indicated a pur- and the Amorites had called their cities pose to give, just as the Lord is sail by the names of their idols; but the to have given the land of Canaan to sons of Reuben turned their name to his people before they had taken pos- other names." Thus Nobah took Ke. session of it. nath, v. 42, and subsequently called it Vs. 34-42. And the children of Gad by his own name.-T The children built Dibon, etc. That is, repaired, re- of Jfachir, the son of Manasseh, went to newed, fortified-a frequent sense of Gilead and took it, etc. Or, Heb. "Had the original rendered " to build."- gone," alluding to some time previous, ~ (Their names being changed.) When while they were invading the territory of they had rebuilt and fortified certain the Amorites. The clause is, perhaps, cities they changed the old names by here inserted to show the reason why which they were known and gave them Moses gave this part of the land to the new ones. The design of this was to tribe of Manasseh, to wit, because they break up all idolatrous associations, had' formerly won it by their swords. and efface its relics from among the -- Moses gave Gilead unto Machir. chosen people. Thus Nebo and Baal- That is, to the family or posterity of meon, for instance, were the names of Machir, for Machir himself, being the idol gods worshipped among the former son of Manasseh, must have been long inhabitants, as Isaiah says, ch. 41: 6, dead.-~ The villages thereof. IHeb. "Bel boweth'down, and Nebo stoop- "The daughters thereof;" on which ethi" and these names were to be abol- phraseology see Note on ch. 21: 25. B. C. 1452.] CHAPTER XXXIII. 457 chir, the son of Manasseh, went towns thereof, and called them to Gilead, and took it, and dis- Havoth-jair. possessed the Amorite which 42 And Nobah went and took was in it. Kenath, and the villages thereof, 40 And Moses gave Gilead q and called it Nobah, after his unto Machir the son of Manas- own name. seh; and he dwelt therein. 41 And Jair, the son of Ma- CHAPTER XXXIII. nasseh, went and took the small MTHESE are the journeys of I the children of Israel, which q Josh. 13. 29-31. r Judg. 10. 4. path, as the prospects of water and CHAPTER XXXIII. pasturage dictated, though they never moved independent of the guiding pilJourneyings of the Children of Israel. lar. It was, perhaps, designed that The present chapter is mainly de- their route should be thus mazy and voted to an account of the various labyrinthian, in order to represent more stages and stations, the encampments adequately those early stages of religand removals, of the children of Israel ious experience in which the soul is led, on their march through the wilderness, like the blind, by a way which it knows embracing the time from their depart- not. While the principles of the reure from Egypt to their entrance into generate or spiritual life are slowly Canaan. This was intrinsically a very forming into a definite order, the exmemorable part of their history, and perience is somewhat confused and divine wisdom saw fit that Moses should chaotic, and the soul's progress apwrite and transmit to posterity a jour- pears to be now onward and now retronal of their extraordinary travels. In tgrade, though it is still, on the whole, executing this order he recapitulates holding on its way to the heavenly Cathe principal stopping-places on their naan. This way becomes clearer and long journey, amounting to forty-two clearer as the end of the course is in number, occasionally reciting the im- neared, till at length the weary pilgrim portant events that occurred here and is planted in the land of promise. there at different points in their pro- There are doubtless many points of gress. Many of these stations can now useful annotation in the chapter before be determined with sufficient accuracy; us, but as these points are principally others cannot. The route from Egypt topographical, and as they are treated to Sinai is well defined, so also, for the at length in various commentaries, bibmost part, is that from Mount Hor, lical cyclopedias, and books of travels, where Aaron died, to the banks of the and as our proposed limits will not alJordan, where they crossed into Ca- low the requisite enlargement for dwellnaan. But the intermediate stages be- ing upon all the questions in detail, we tween these extremes are exceedingly shall waive all extended discussion, redifficult to be identified, as this part of serving our contracted remaining space their course lay through the wilder and for remarks and expositions which will more trackless portion of the desert, in not so easily be found elsewhere. which they were no doubt led back and V. 1. These are tihejournleys, etc. Heb. forth, crossing and re-crossing their " The removings, or breakings-up;" 20 458 NUMBERS. [B. C. 1452. went forth out of the land of I upon their gods e also the LORD Egypt with their armies, under executed judgments.) the hand of Moses and Aaron. 5 And the children of Israel 2 And Moses wrote their go- removed from J' Rameses, and ings out according to their jour- pitched in Succoth. neys, by the commandment of 6 And gthey departed from the LORD: and these are their Succoth, and pitched in Etham, journeys according to their go- which is in the edge of the wilings out. derness. 3 And they departed a from 7 And " they removed from Rameses in the first month, on Etham, and turned again unto the fifteenth b day of the first Pi-hahiroth, which is before month: on the morrow after the Baal-zephon: and they pitched passover, the children of Israel before Migdol. went out with an high hand in 8 And they departed from the sight of all the Egyptians. before Pi-hahiroth, and passed 4 (For the Egyptians buried ithrough the midst of the sea all their first-born, which d the into the wilderness, and went LORD had smitten among them: e Tx. 12.12. 18. 11. Is. 19. 1. Rev. 12.7-9. fEx.!2. 37. 9 Ex. 13. 20. h Ex. 14. 2, 9. i Ex. aEx.12.37. bEx.13.4. cEx.14.8. dEx.12.29. 14. 22. 15. 22,;3. i. e., in their migrations from place to the Hebrew favors rather the latter place at the indications of the divine construction, though in all probability signal. These movements were typical Moses was prompted also by a divine of the then unsettled state of the church, suggestion to keep a diary or journal, as whatever holds good of the individ- in which were to be inserted the various ual of the church holds good also of the stations at which they encamped, and church in its collective capacity. This all the memorable occurrences of their ambulatory state of the church under way. Moses or the Law, is strikingly con- V. 4. For the Eggyptians buried all trasted by the prophet Isaiah with its (their) first-born, etc. The Egyptians settled and abiding condition under would naturally be thrown into the utChrist or the Gospel, where "we which most consternation by the death of have believed do enter into rest." their first-born, and this, together with "Look upon Zion, the city of our so- the duty of embalming and burying lemnities: thine eyes shall see Jerusa- their dead, would so occupy and absorb lem a quiet habitation, a tabernacle that them that it would effectually prevent shall not be taken down; not one of the their pursuing the Israelites. They had stakes thereof shall ever be removed, leisure, therefore, to depart with every neither shall any of the cords thereof thing belonging to them. In what prebe broken." Is. 33: 20. cise manner the divine judgment was V. 2. By the commandment of the visited upon the gods of Egypt, we are Lorld. This may refer either to the not informed. Being probably idols, writing by Moses, or to the journeyings they may have been broken to pieces by the people, which were directed by like Dagon before the ark. the Lord himself. The accentuation of Vs. 5-1.5. And the children of Israel B. C. 1452.] CHAPTER XXXIII. 459 three days' journey in the wil- 19 And they departed from derness of Etham, and pitched Rithmah, and pitched at Rimin Marah. mon-parez. 9 And they removed from 20 And they departed from Marah, and came' unto Elim: Rimmon-parez, and pitched in and in Elim were twelve fount- Libnah. ains of water, and threescore and 21 And they removed from ten palm-trees; and they pitched Libnah, and pitched at Rissah. there. 22 And they journeyed from 10 And they removed from Rissah, and pitched in KeheElim, and encamped by the Red lathah. Sea. 23 And they went from Ke11 And'they removed from helathah, and pitched in mount the Red Sea, and encamped in Shapher. the wilderness of Sin. 24 And they removed from 12 And they took their jour- mount Shapher, and encamped ney out of the wilderness of Sin, in Haradah. and encamped in Dophkah. 25 And they removed from 13 And they departed from Haradah, and pitched in MakheDophkah, and encamped in loth. Alush. 26 And they removed from 14 And they removed from Makheloth, and encamped at Alush, and encamped "n at Re- Tahath. phidim, where was no water for 27 And they departed from the people to drink. Tahath, and pitched at Tarah. 15 And they departed from 28 And they removed from Rephidim, and pitched in the Tarah, and pitched in Mithcah. wilderness " of Sinai. 29 And they went from Mith16 And they removed from cah, and pitched in Hashmonah. the desert of Sinai, and pitched 30 And they departed from at Kibroth-hattaavah ". Hashmonah, and encamped at 17 And they departed from Moseroth". Kibroth-hattaavah, and " en- 31 And they departed from camped at Hazeroth. Moseroth, and pitched in Bene18 And they departed from jaakan. Hazeroth, and pitched in Rith- 32 And they removed from mah. Bene-jaakan', and encamped at k Ex. 15.. Ex. 16. 1. m Ex. 17.1. 19.. or-hagidgad. t Ex. 16.1. 191,2. o c. 11. 34. p C. 11. 35. r Dleut. 10 6. JlJsera. s 1 Chr. 1. 42. t Delt. q c. 12. 16. 10t 7.'/l,t/uh. removed, etc. For an account of all these tions pertaining to the localities here places, see the Notes on the parallel mentioned will be found ably and amhistory in Exodus, chs. 13-17. ply discussed in Kitto's Notes on this Vs. 16-49. Th/ey removed from the chapter, and to them we refer the desert of Sinai, etc. The various ques- reader. 460 NUMBERS. [B. C. 1452. 33 And they went from Hor- 41 And they departed from hagidgad, and pitched in Jot- mount Hor, and pitched in Zalbathah ". monah. 34 And they removed from 42 And they departed from Jotbathah, and encamped at Zalmonah, and pitched in Punon. Ebronah. 43 And they departed from 35 And they departed from Punon, and pitched in Oboth'. Ebronah, and X encamped at 44 And they departed from Ezion-gaber. Oboth, and pitched in Ije-aba36 And they removed from rim ~, in the border of Moab. Ezion-gaber, and pitched in the 45 And they departed from wilderness of Zin, which is Iim, and pitched in DibonKadesh. gad d. 37 And they removed from 46 And they removed from Kadesh, and pitched in mount Dibon-gad, and encamped in Hor, in the edge of the land of Almon-diblathaim e. Edom. 47 And they removed from 38 And, Aaron the priest Almon-diblathaim, andf pitched went up into mount Hor, at the in the mountains of Abarim, becommandment of the LORD, and fore Nebo. died there, in the fortieth year 48 And they departed from after the children of Israel were the mountains of Abarim, and come out of the land of Egypt, 9 pitched in the plains of Moab, in the first day of the fifth month. by Jordan near Jericho. 39 And Aaron was an hun- 49 And they pitched by Jordred and twenty and three years dan, from Beth-jesimoth even old when he died in mount Hor. unto Abel-shittim in h the plains 40 And king Arad Z the Ca- of Moab. naanite, which dwelt in the south 50 And the LORD spake unto in the land of Canaan, heard of Moses in the plains of Moab the coming of the children of by Jordan near Jericho, sayIsrael. ing, u Dent. 10. 7. Jotbath. v Deut. 2. 8. 1 K. 9. 26. Ezion-geber. 1 K. 22. 48. e. 2.1. 2.'. 14. a c.'21.4. b c. 21. 10. c. 21. 11. d c. 32. 34. x c. 20.'22, 23. 21. 4. y c. 20. 25-28. Deut. 10. 6. e Jer. 28. 42. Ezek. 6. 14. f Deut. 32. 49. g c.'2. 1. 32. 50. z c. 21. 1, etc c. 25 c. 1. Josh. 2. 1. where they would come in contact with A Charge r espedting the Treatment of the evil in its most tempting forms, the the Inhabitants of Canacan. Most High sees fit to give them a solemn charge respecting the utter extirpation Vs. 50-56. And the L5ord s-pake unto of the nations, from the danger that doses, etc. The isolation of the children was to be apprehended. Looking upon of Israel hitherto in the wilderness had themselves as the instruments of a just doubtless preserved them from the in- Providence in punishing in these nafection of idolatry, but as they were tions a long career of iniquity and vice now about to be ushered into Canaan, of the most aggravated type, they were B. 0. 1452.] CHAPTER XXXIII. 461 51 Speak unto the children I more ye shall give the more inof Israel, and say unto them, heritance, and to the fewer ye When i ye are passed over Jor- shall give the less inheritance: dan, into the land of Ca- every man's inheritance shall naan; be in the place where his lot 52 Then ye shall drive out falleth; according to the tribes all the inhabitants of the land of your fathers ye shall infrom before you, and destroy herit. all their pictures, and destroy 55 But if ye will not drive all their molten images, and out the inhabitants of the land quite pluck down all their high from before. you; then it shall places. come to pass, that those which 53 And ye shall dispossess ye let remain of them shall be the inhabitants of the land, pricks in your eyes, and thorns and dwell therein: for I have in your sides, and shall vex you given you the land to possess in the land wherein ye dwell. it. 56 Moreover, it shall come 54 And ye shall divide the to pass, that I shall do unto land by lot for an inheritance you, as I thought to do unto among your families; and to the them. i Deut. 9. 1. Josh. 3. 17. k Ex. 23, 24, 33. 34. 13. Deut. 7. 2, 5. 12. 3. Josh. 11. 11. Judg. 2. 2. m Ex. 23. 33. Josh. 23. 12, 13. Judg. 1. 21-36. Ps. I c. 26. 53-55. 106. 34-36. Ezek. 28. 24. to engage with the utmost zeal in in- the sad effects of their remissness in vading and expelling them, nor to cease the corruption of their manners, in the from the attempt till sooner or later curse of slavery and captivity brought they had driven and rooted them all upon them by the very people they out, destroying all their idols, pic- should have destroyed, and in all kinds tures (painted images), statues, altars, of plagues and infestations which should groves, chapels, and every other relic of justly follow such gross disobedience their idolatrous worship, sweeping the to the divine mandates. "The rightwhole country, as it were, clean of its eous God would turn that wheel upon abominations, and thus to render it a the Israelites which was to have crushfit habitation for a nation of devout ed the Canaanites.'I shall do unto worshippers of the true God. As the you as I thought to do unto them.' It land became thus gradually conquered was intended that the Canaanites should and fell into the possession of the vic- be dispossessed; but if the Israelites tors, it was to be equitably divided fell in with them and learned their ways, among the tribes according to the di- they should be dispossessed, for God's rections before given (ch. 26). Finally, displeasure would justly be greater they were informed and assured that against them than against the Canaanin case they failed in executing this ites themselves. Let us hear this and order, and through sloth, cowardice or fear. If we do not drive sin out, sin negligence, ceased to inflict upon the will drive us out; if we be not the devoted nations the judgments de- death of our lusts, our lusts will be the nounced, they would be made to feel death of our souls."-H-enry. 462 NUMBERS. [B. C. 1452. the land of Canaan, with the ~C~APTER XXXIV. coasts thereof,) AND the LORD spake unto Mo- 3 Then a your south quarter ses, saying, shall be from the wilderness of 2 Command the children of Zin, along by the coast of Edom; Israel, and say unto them, When and your south border shall be ye comeinto the land of Canaan, the outmost coast of the salt (this is the land that shall fall sea' eastward. unto you for an inheritance, even a Josh. 15., etc. Ezek. 47. 13, etc. b Gen. 14.3. them fall by inheritance of line." So CHAPTER XXXIV. also, Ps. 16:6, "The lines are fallen unto me in pleasant places; yea, I TShe Boundaries of the Land of Csaand have a goodly heritage." So John 17: dfined. 5, "And there fell ten portions to V. 1. The Lord having in the pre- Manasseh;" i. e., Heb. "ten lines."vious chapter given the Israelites a ~ (Even) the land of Canaan with the strict charge respecting their treat- coasts thereof. That is, with the borment of the conquered nations, pro- ders thereof; or, Heb. according to the ceeds in the present to fix and deter- borders thereof. There does not apmine the boundaries of the land prom- pear to have been any special reason ised ages before to Abraham and his for enclosing a part of this verse in a seed. This measure would distinctly parenthesis, especially if it be rendered, inform them to what extent they were as the original will admit, "Say unto to go in possessing themselves of the them that ye are coming into or about territory of the Canaanites, without en- entering the land of Canaan; this (i. e., croaching upon ground to which they the country about to be described) is had no title. It would, moreover, tend the land that is to fall to you as an into encourage them in their invasion of heritance, even the land of Canaan acthe land, and to aid them essentially cording to its boundaries;" by which is in the subsequent distribution of it. meant the boundaries just about to be There is but little difficulty in follow- defined. ing the general outline of the bounda- V. 3. Your south quarter shall be, ries, though the southern is somewhat etc. Here commences the southern complicated. But a good map of Ca- line of boundary. The order of pronaan will afford more assistance to the ceeding is from east to west for the reader than the most minute verbal de- southern line; from the south to the scription. To such a map we shall, north for the western; from the west therefore, refer the biblical student, re- to the east for the north; and from the serving to ourselves only such occa- north to the south for the east. "The sional remarks as the incidentals of the outmost coast of the salt sea (the Dead text may suggest. Sea) eastward," is equivalent to the V. 2. This is the land that shal fall extremity of the Dead Sea, implying unto you. That is, by lot or by line, as that the boundary line should begin at is evident from the parallel phrase- the extreme easterly corner of that ology, Ps. 78: 55, "And divided them body of water and thence run mainly an inheritance by line." Heb. "Made eastward to the Mediterranean, though B. C. 1452.] CHAPTER XXXIV. 463 4 And your boider shall turn border, you shall even have the from the south to the ascent of great sea for a border: this shall Akrabbim, and pass on to Zin: be your west border. and the going forth thereof shall 7 And this shall be your north be from the south to Kadesh- border: from the great sea ye barnea, and shall go on to IHazar- shall point out for you mount addar, and pass on to Azmon. Her: 5 And the border shall fetch 8 From mount Hor ye shall a compass from Azmon unto the point out your border unto the river of Egypt d, and the goings entrance of Hamath~J: and the out of it shall be at the sea. goings forth of the border shall 6 And as for the western be to Zedad: c c. 13. 26. 32. 8. d Gen. 15. 18. 1 K. 8. 65. e c. 3:7. 37. f c. 13. 21. 2 K 14. 25. Ezek. 47. 16. Is27. 12. Ig lzck. 47. 15. still, as it afterwards appears, by a very ascent of Alkrabbim. Heb. maaleh akcircuitous route. rabbin, the hill of scorpions, supposed Vs. 4, 5. Your border shall turnfrom to be so called from the abundance of the south, etc. Heb. minnegeb, lit.from scorpions found there. — From the the south, but implying here and else- south to K-adesh-barnea. That is, southwhere southwardly or in a southern erly to Kadesh-barnea, as above. The direction. The line commencing at the position of Hazar-addar and Azmon is southern extremity of the Dead Sea unknown. seems to have extended some way in a V. 6. The great sea for a border. southerly direction, so as to embrace The Mediterranean; so called in contraKadesh-barnea, and thence to have distinction to the Sea of Tiberias and veered to the west till it fell in with the Dead Sea, which, though called the "river of Egypt," doubtless at its " seas," were in fact but a larger kind mouth, whence it terminated in the of lakes. Great or Mediterranean Sea. But it is V. 7. fount EHor. Not the Mount difficult to identify the stream called Hor where Aaron died, which lay to "the river of Egypt," whether it were the south of Canaan towards Edom, the Nile or a smaller stream falling into while this was situated in the opposite the Mediterranean near Gaza. We in- direction to the north, forming probacline strongly to the former opinion for bly a conspicuous peak in the Lebanon the reasons given in the Note on Gen. chain. The original is hor hAiihr, lit. 15:18, to which the reader is referred. f'Ior the mountain, or H/or the mountAccording to this view the southern ainous range, implying some emiboundary of Canaan extended from the nent or lofty elevation to the north of extremity of the Dead Sea to the east- Canaan, and which we can nowhere ern or Pelusiac branch of the Nile. We else look for than in the range of Antiknow not, indeed, that the actual pos- Libanus. sessions of the Israelites ever embraced V. 8. Unto the entrance of Hlamath. the whole of this region, but it was cov- The defile or pass in the mountains at ered by the terms of the divine dona- Hamath, by which esntrance was gention, and they would have been fully erally made from the north into the authorized to enter upon it. —~ The land of Canaan. 464 NUMBERS. [B. C. 1452. 9 And the border shall go on the children of Israel, saying, to Ziphron, and the goings out This is the land which ye shall of it shall be at Hazar-enan": inherit by lot 1, which the LORD this shall be your north border. commanded to give unto the nine 10 And ye shall point out I tribes, and to the half tribe: your east border from Hazar- 14 For "' the tribe of the chilenan to Shepham: dren of Reuben according to the 11 And the coast shall go house of their fathers, and the down from Shepham to Riblahi, tribe of the children of Gad acon the east side of Ain; and the cording to the house of their border shall descend, and shall fathers, have received their inreach unto the side of the sea heritance; and half the tribe of Chinnereth k eastward. of Manasseh have received their 12 And the border shall go inheritance: down to Jordan, and the goings 15 The two tribes and the out of it shall be at the salt sea: half tribe have received their this shall be your land, with the inheritance on this side Jordan coasts thereof round about. near Jericho eastward, toward 13 And Moses commanded the sun-rising. A Ezek. 47. 17. i 2 K. 23. 33. Jer. 39. 5, 6. k Deut. 3. 17. Josh. 11. 2. 19. 35. Luke 5. 1. I ver. 1. Josh. 14. 2. m c. 32. 23. Vs. 9-12. The border shall go to Boothroyd renders this verse far preferZiphron, etc. For the remaining boun- ably thus: "And the boundary shall daries of the land we refer the reader go along the Jordan (downwards), and to the maps and the biblical gazetteers its termination shall be at the salt sea; which are now generally available, and this shall be your land with its surwhich, with the Notes of Mr. Kitto, will rounding boundaries." The determinaafford all desirable information.- tion of the sense in all this chapter, so ~ And the coast shall go down from far as it treats of the boundaries of the She~pham to JRiblah, on the east of promised land, depends very much Ain. "Ain" signifies afountain, and upon the genuine meaning of the prethe hypothesis of Boothroyd, Geddes, positions employed, and this has been and others, that this was the fountain much more satisfactorily settled by the or source of the Jordan, is, we think, labors of modern critics and commenvery probable. We are inclined also to tators than it could have been in the adopt Geddes' rendering of the first state in which Hebrew exegesis was at clause of the verse. "And from Shepham the time our present English translato Riblah, the boundary shall descend to tion was made. the east side of the source (of the Jor- Vs. 13-15. 2his is the land which ye dan)."-~ Uinto the side of the sea of shall inherit, etc. The several boundaChinnereth eastward. The sea of Chin- ries of the land having been thus denereth is the lake of Gennesaret, or fined, the Lord now repeats that this is sea of Tiberias. The "eastward" in the land promised centuries ago to this connection is probably equivalent faithful Abraham, and which his posto "to the eastern side or shore."- terity were to inherit by lot. As the ~ The border shall go down to Jordan. two tribes of Reuben and Gad and the B. C. 1451.] CHAPTER XXXV. 465 16 And the LORD spake unto tribe of the children of Ephraim, Moses, saying, Kemuel the son of Shiphtan. 17 These are the names of 25 And the prince of the the men which shall divide the tribe of the children of Zebulun, land unto you; "Eleazar the Elizaphan the son of Parnach. priest, and Joshua the son of 26 And the prince of the Nun. tribe of the children of Issachar, 18 And ye shall take one Paltiel the son of Azzan. prince of every tribe, to divide 27 And the prince of the the land by inheritance. tribe of the children of Asher, 19 And the names of the men Ahihud the son of Shelomi. are these: of the tribe of Judah, 28 And the prince of the Caleb the son of Jephunneh. tribe of the children of Naph20 And of the tribe of the tali, Pedahel the son of Ammichildren of Simeon, Shemuel the hud. son of Ammihud. 29 These P are they whom the 21 Of the tribe of Benjamin, LoRD commanded to divide the Elidad the son of Chislon. inheritance unto the children of 22 And the prince of the Israel in the land of Canaan. tribe of the children of Dan, Bukki the son of Jogli. CHAPTER XXXV. 23 The prince of the children of Joseph, for the tribe of the AND the LORD spake unto Mochildren of Manasseh, Hanniel iL ses in the plains of Moab, the son of Ephod. by Jordan near Jericho, saying, 24 And the prince of the 2 Command the children of p ver. 18. a Josh. 14. 3, 4. 21. 2, etc. Ezek. n Josh. 14. 1. 19, 51. o c. 1. 4-16. 45. 1, etc. 48. 8, etc. half tribe of Manasseh had already re- are nowhere else enumerated in the orceived their portion on the other side der in which they here occur, but as the Jordan, only nine tribes and a half it is precisely the order in which their remained to be provided for, and how allotments fell to them in the distributhis was done we are informed in the tion of the land, the order was no doubt verses immediately following. prescribed with reference to this fact. Vs. 17-29. These are the names of the men, etc. That the division of the land might be more solemn, orderly and authoritative, the Lord here commands CHAPTER XXXV. that the management of it should be intrusted to the hands of Eleazar, the high-priest, Joshua, the general-in- V. 2. Command the children of Iscrael chief, and a prince, i. e., a principal that they give unto the Levites, etc. As officer or sheihk, chosen out of each the Levites were formed into a distinct tribe as its representative in the trans- body from the rest of the nation, havaction. It is observable that the tribes ing no inheritance of fields or farms as20* 466 NUMBERS. [B. C. 1451. Israel, that they give unto the have to dwell in; and the subLevites, of the inheritance of urbs of them shall be for their their possession, cities to dwell cattle, and for their goods, and in; and ye shall give also unto for all their beasts. the Levites suburbs for the ci- 4 And the suburbs b of the ties round about them. cities, which ye shall give unto 3 And the cities shall they b 2 Chr. 11. 14. signed them, the Lord here orders that ingly directed in the distribution of the provision should be made for their land to set apart forty-eight cities, each dwelling in fixed residences in towns with a sufficient space of suburb for with such a portion of ground, under necessary grazing-ground for the habthe name of " suburbs," as would serve itations of the Levites, which cities them at least for the subsistence of their were to be contributed by the several flocks and herds, even if their tithes tribes in proportion to the extent of were sufficient to support themselves their respective districts.-~ f Suburbs. and their families. But apart from all Heb. migrosh, from the root garash, sigconsiderations of support, the ordinance nifying to drive out, cast out, expel, etc. was a very beneficent one, as their dis- Hence the noun has the import of some persion through the several tribes, in- place in the neighborhood of a city stead of being congregated at one place, whither rubbish was cast out, or cattle would tend to a more equal diffusion of driven, or, as others suppose, a place the salutary influences which their or- excluded from the precincts of the city. der was calculated to exert upon the Chald. "A breathing-space." The Gr. people at large. The patriarch's pro- has, in this connection, three several phecy, Gen. 49: 7, " I will divide them renderings of the Heb. term: proasteia, in Jacob, and scatter them in Israel," lying before the city; aphorismata, was thus turned to a blessing, as every separated from the city; and homora, city in which they dwelt would be a confines or limits. The English word focal centre of instruction, a school "suburbs" probably comes as near to or university, where the Law would be an exact rendering as any single term studied and taught, and where the that can be found, yet it is probable it morals of the Levites themselves would would not have conveyed precisely the be better preserved than if they were same idea to the mind of an Israelite indiscriminately mixed with the mass with their own Hebrew term. of the population. " These cities, there- V. 3. For their goods. Heb. reklufore," as Calvin remarks, "were like sham, their acquisitions, possessions, sublamps, shining into the very furthest stance, sometimes applied to cattle, but corners of the land. They were also understood by some of the elder comlike watch-towers, in which they might mentators to denote stables, outhouses, keep guard, so as to drive away im- or storehouses, for laying up the food piety from the borders of the holy on which the cattle were to be subland. Hence was the light of heavenly sisted. If this be not the import, the doctrine diffused; hence was the seed distinction intended between this and of life scattered; hence were the exam- the other two terms is not obvious. ples to be sought of holiness and uni- V. 4. A thousand cubits round about. versal integrity." Moses was accord- The mention of two thousand cubits in B. C. 1451.] CHAPTER XXXV. 467 the Levites, shall reach from and on the west side two thouthe wall of the city and outward, sand cubits, and on the north a thousand cubits round about. side two thousand cubits; and 5 And ye shall measure from the city shall be in the midst: without the city on the east side this shall be to them the suburbs two thousand cubits, and on the of the cities. south side two thousand cubits, 6 And among the cities which the next verse creates some difficulty in was measured outward at right angles the construction of this passage. The to the wall of the city, while the 2000 desimplest solution seems to be that of notes the outside measurement parallel Rosenmuller, viz., that the 1000 cubits to the wall, as in the subjoined diagram: NORTH. 2000 cubits. 1000 cubits. 1000 cubits. CITY W Lme 2000 cubits. SOUTH. We incline to this solution from the bits are the suburbs, and the 2000 which fact that the latter measurement of 2000 they measured without the suburbs cubits was to be made without (Heb. were for fields and vineyards." After mihootz) the city, which was undoubt- all, we must leave the point encomedly in some way different from the passed with some degree of uncertainty. preceding. It is proper, however, to state that the Jewish authorities gen- Six of the Levitical Cities a2pointedfor erally accord with Maimonides, who Cities of Requge. says, "The suburbs of the cities are Vs. 6-8. Among the cities which ye expressed in the Law to be 3000 cubits shall give, etc. Out of the whole numon every side from the wall of the city ber of forty-eight cities which were and outwards. The first thousand cu- thus to be appropriated to the Levites 468 NUMBERS. [B. C. 1451. ye shall give unto the Levites, vites according to his inheritthere shall be six cities " for ref- ance which he inheriteth. uge, which ye shall appoint for 9 And the LORD spake unto the man-slayer, that he may flee Moses, saying, thither: and to them ye shall 10 Speak unto the children add forty and two cities. of Israel, and say unto them, 7 So all the cities which ye When 9 ye be come over Jordan shall give to the Levites shall be into the land of Canaan; forty and eight d cities: them 11 Then hye shall appoint shall ye give with their suburbs. you cities to be cities of refuge 8 And the cities which ye for you; that the slayer may shall give shall be of the pos- flee thither, which killeth any session e of the children of Is- person at unawares. rael: from/ them that have 12 And they shall be unto many ye shall give many; but you cities for refuge from the from them that have few ye avenger; that the man-slayer shall give few: every one shall die not, until he stand before the give of his cities unto the Le- congregation in judgment. c ver. 13, 14. Deut. 4. 41-43. Josh. 20. 2, 9. 21. 3, 13, etc. Ps. 62. 7, 8. Heb. 6. 18. d Josh. 21. 41. q Deut. 19. 2. Josh, 20. 2. h Ex. 21. 13 e Josh. 21. 3. f c. 26. 54. i beut. 19. 6. Josh. 20. 3-6. (under whom the priests are included), is enounced with minute particularity six were to be set apart as cities of that it might be distinctly understood. refuge or asylums, to which any per- -- At unawares. Heb. bishgdgAh, son who had accidentally, or by chance- by error, i. e., ignorantly, unadvisedly, medley, killed another, might immedi- unintentionally. See Note on Josh. ately repair, and take sanctuary in the 20: 3. —~ For refuge from the avenmanner just about to be described.- ger. That is, from the avenger of blood, ~ Cities for refuge. Heb. miklat, o~f the next of kin, or the Goel, as he is gathering, or retention, because the termed in the East, where the instituman-slayer was there gathered or de- tion of blood-revenge has always been tained. Gr. "A place of flight and ex- rigorously observed. Of this law of ile." Chald. "A place of deliverance Goelismn we have already treated at and preservation." These cities were some length in the Notes on Gen. 9: 5. to be assigned out of the portions of Josh. 20: 3, to which we refer the the several tribes, more out of some, reader, as also to what will be said and fewer out of others, according to further upon it in our remarks on Deut. the extent of the territory allotted to 19: 4-13. - [ U5ntil he stand before each. the congregation injudgment. The man who had been guilty of involuntary General Law respecting Homicide. homicide was to flee to the nearest city Vs. 9-14. The Lord spake unto Moses, of refuge, where his case was stated to saying, etc. As the law here given was the elders at the gates or entrance to one fraught with most important con- the city. He was then received and resequences to the parties concerned and tained there till sent for and taken home to the welfare of the nation at large, it to the place where the act was commit B. C. 1451.] CHAPTER XXXV. 469 13 And of these cities which 17 And if he smite him with ye shall give, six k cities shall ye throwing a stone, wherewith he have for refuge. may die, and he die, he is a 14 Ye shall give three' cities murderer: the murderer shall on this side Jordan, and three surely be put to death. cities shall ye give in the land 18 Or if he smite him with of Canaan, which shall be cities an hand-weapon of wood, whereof refuge. with he may die, and he die, he 15 These six cities shall be a is a murderer: the murderer refuge both for the children of shall surely be put to death. Israel, and for the stranger-, 19 The 0 revenger of blood and for the sojourner among himself shall slay the murderer: them; that every one that kill- when he meeteth him, he shall eth any person unawares may slay him. flee thither. 20 But if he thrust him of 16 And n if he smite him with hatred P, or hurl at him by layan instrument of iron so that ing X of wait, that he die; he die, he is a murderer: the 21 Or in enmity smite him murderer shall surely be put to with his hand, that he die; he death. that smote him shall surely be k ver. 6. I Deut. 4. 41. Josh.'20. 8. m c. 15. 16. o ver. 21 24, 27. Dent. 19. 6, 12. Josh. 20. 3, 5. Lev. 24. 22. n Ex. 21. 12-14. Lev. 24. 17. Dent. p Gen. 4. 5, 8. 2 Sam. 3. 27.'20. 10. 1 K. 2. 31, 32. 19. 11, 12. Prov. 26. 24. q Ex. 21. 14. Deut. 19. 11. ted, and there it was that he "stood to be kept in good repair; no hillock before the congregation." If found was left, no river or stream was allowed worthy of death upon his trial, he was over which there was not a bridge; delivered over to the avenger of blood the road was to be at least two-andto be put to death; if otherwise, he was thirty cubits broad, and every kind of returned to the city of refuge, where he obstruction was to be removed that lived in a kind of durance and exile might hurt his foot or hinder his speed. until the death of the high-priest, when At every turning or branching of roads, he was fully released and permitted to posts were erected bearing the words, live where he pleased. REFUGE! REFUGE! to guide the fugitive V. 15. These six cities shall be a ref- in his flight; so benign and considerate uege, etc. The privileges of this insti- was the provision made for the benefit of tution were to be extended equally to the accidental slayer of his fellow-man. all the inhabitants of the Holy Land, whether Israelites or proselytes in Discriminations of Mianslaughter and whole or in part, in fine, to all who Murder. were not absolute heathen and idol- Vs. 16-23. And if he smite him, etc. aters. These six cities are specified in The main distinctions here made by Josh. 20, and an inspection of the map the law between manslaughter and will show how wisely those places were murder, and which the judges were chosen so as to make a city of refuge especially to regard in deciding upon easy of access from all parts of the land. the cases that came before them, were The roads leading to these cities were the following: If the slayer appeared 470 NUMBERS. [B. 0. 1451. put to death; for he is a mur- 25 And the congregation shall derer: the revenger of blood deliver the slayer out of the hand shall slay the murderer when he of the revenger of blood, and the meeteth him. congregation shall restore him 22 But if he thrust him sud- to the city of his refuge, whither denly without enmity, or have he was fled: and he shall abide cast upon him any thing with- in it unto the death of the high out laying of wait, priest which was anointed with 23 Or with any stone, where- the holy oil. with a man may die, seeing him 26 But if the slayer shall at not, and cast it upon him that any time come without the borhe die, and was not his enemy, der of the city of his refuge, neither sought his harm; whither he was fled; 24 Then the congregation" 27 And the revenger of blood shall judge between the slayer find him without the borders of and the revenger of blood ac- the city of his refuge, and the cording to these judgments; revenger of blood kill the slayr ver. 12. Josh. 20. 6. s Ex. 29. 7. Lev. 21. 10. to have struck the person slain with V. 25. The congregation shall deliver, an unlawful and unsizable weapon, ob- etc. After trial and acquittal the involviously sufficient to cause death by a untary man-slayer was sent back to the single blow, as a sword, crowbar, h-uge city of refuge to which he had betaken club, or a great stone, etc., it was to be himself, and was there to live retired looked upon as a design upon life, and without stirring out of the place till the to be adjudged wilful murder. In all death of the then living high-priest. such cases the nearest relation of the There was doubtless a degree of severperson slain might kill the murderer ity in this enactment, considering that wherever he met him, nor should his the man had been pronounced guiltless, flying to a city of refuge be of any avail but it would naturally have the effect to him. So again, in like manner, any of a warning to all men, lest by heedother mode of taking life by violent lessness or negligence they should enmeans, as by a forcible thrust, push or danger the life of a fellow-being. Morestroke, evidently prompted by a spirit over, the retirement and absence of the of enmity and with malice prepense, slayer would tend to soften the resentwas to be adjudged murder, and to re- ments of near relations and friends, and main unrelieved by the provisions of the prevent the execution of revenge. present law. But if, on the contrary, Vs. 26-28. If the slayer shall at any the outrage were apparently committed time, etc. If through impatience of conin a sudden fit of passion, without finenment, or other cause, he should venpremeditation or antecedent threat, ture beyond the prescribed limits, and grudge or malice, then it was to be the relations of the deceased should then pronounced mere manslaughter, and find him, they might put him to death the righteous judgment of the congre- without being answerable for murder, gation was to absolve the slayer from though still in the sight of God he might the guilt of blood. not be accounted guiltless as having B. C. 1451.] CHAPTER XXXV. 471 er; he shall not be guilty of murderer, which is guilty of blood; death; but he shall be surely 28 Because he should have re- put to death. mained in the city of his refuge 32 And ye shall take no satuntil the death of the high priest: isfaction for him that is fled to but after the death of the high the city of his refuge, that he priest the slayer shall return into should come again to dwell in the land of his possession. the land, until the death of the 29 So these things shall be priest. for a statute oftjudgment unto 33 So ye shall not pollute the you, throughout your genera- land wherein ye are; for blood tions, in all your dwellings. it v defileth the land: and the 30 Whoso killeth any person, land cannot be cleansed of the the murderer shall be put to blood that is shed therein, but death by the mouth of witness- w by the blood of him that shed it. es U: but one witness shall not 34 Defile not $ therefore the testify against any person to land which ye shall inhabit, cause him to die. wherein I dwell: for I Y the LORD 31 Moreover, ye shall take dwell among the children of Isno satisfaction for the life of a rael. v 2 K. 24. 4. Ps. 106. 38. Mic. 4. 11. Mat. 23. 31-35. t c. 27. 11. u Deut. 17. 6. 19. 15. Mat. 18. 16. w Gen. 9. 6. x Lev. 18. 25. Deut. 21. 23. y Ex. 2 Cor. 13. 1. Heb. 10. 28. 29. 45, 46. 1 K. 6. 13. 2 Cor. 6. 16. slain an innocent man. This enact- V. 32. Ye shall take no satisfaction, ment goes on the supposition that the for him that isfled, etc. In like manner, man was accessory to his own death, the person guilty of manslaughter shall which he might have avoided by keep- not be able by the proffer of any sum, ing within the bounds set for him. even of his whole estate, to buy off his "He should have remained in the city confinement to the city of refuge till of his refuge." —Jarchi. the death of the high priest. V. 30. By the mouth of witnesses. Vs. 33, 34. So ye shall not pollute No evidence should be sufficien't to con- the land wherein ye are. Murder being vict a man of wilful murder but that of the highest of all injuries against human living, competent, and sufficient wit- society and against God, in whose image nesses, of which there should always be man is created, it is but just in itself at least two; it being unreasonable to that life should pay for life, and so put a man's life to hazard solely on therefore it is the will of God to have what might be the prejudice, passion, it. Accordingly, were any Israelite, ignorance, or caprice of a single person. but especially judges and magistrates, See Deut. 17: 6. 19:15. through a mistaken leniency or a culV. 31. Ye shall take no satisfaction pable remissness, to fail in the execufor the life of a murderer. A murder- tion of so important a law, the failure er once legally convicted shall be inca- would be sure to bring a polluting stain pable of pardon. Neither interest nor upon the whole land, for the defilement influence of any kind was to be avail- of blood can only be cleansed by the able to the purchase of his life. blood of him who has shed it. If, 472 NUMBERS. [B. C. 1451. the land for an inheritance by lot to the children of Israel: A ND the chief fathers of the and c my lord was commanded Af families of the children of by the LonRD to give the inheritGilead a, the son of Machir, the ance of Zelophehad our brother son of Manasseh, of the families unto his daughters. of the sons of Joseph, came near, 3 And if they be married to and spake before Moses, and be- any of the sons of the other fore the princes, the chief fathers tribes of the children of Israel, of the children of Israel: then shall their inheritance be 2 And they said, The LORD taken from the inheritance of commanded my lord to give our fathers, and shall be put a c. 26. 29. b c. 26. 55. 33. 54. Joshb. 17. 3. c c. 27. 1, 7. therefore, they would preserve the sanc- the point ot the apprehended grievance. tity of that holy land which the Lord While gratefully acknowledging the had consecrated by the symbols of his provision kindly made for them by special presence, let them guard with the commandment of the Lord, they the most sacred solicitude against con- represent that in case these female tracting the guilt of disobedience in heirs should marry into other tribes, addition to the guilt of the shedding of the inheritances accruing to them would blood. of course be alienated from their own tribe, and be transferred to that into which they married. This would appear to be contrary to the divine arCHAPTER XXXVI. rangement, by which a certain portion of territory was assigned by lot to each Law regulatilng the Inheritarnce of tribe, and this would of course be diminDaughters. ished to the extent of whatever was V. 1. And the chief fathers, etc. taken out of it. This is now to be Heb. " The heads of the fathers." Gr. guarded against. Should it be object" The.princes." The regulation here re- ed that this is a case which the divine corded was consequent upon the case omniscience would have been expected mentioned ch. 27, where we read of a to have foreseen and provided for withspecial provision made for the female out being previously applied to for the branch of the family of Zelophehad, purpose, we deem it a sufficient reply who belonged to the tribe of Manasseh, to say, that he evidently preferred that the son of Joseph, but to that half of his people should learn his will on many it which was to settle on the western points only as the emergencies arose instead of the eastern side of the Jor- which prompted them to consult him. dan. Moses had indeed secured them On this head we subscribe to the very an ample inheritance among their appropriate remarks of Calvin:-" God brethren, but some of the heads of that designedly withheld his decisions until family, foreseeing a great inconvenience they naturally arose out of the circumlikely to result in the case of the mar- stances of the case. He allowed himriage of these women, came before Mo- self to be interrogated familiarly in reses with a new petition bearing upon gard to doubtful points of no primary B. C. 1451.] CHAPTER XXXVI. 473 to the inheritance of the tribe 6 This is the thing which the whereunto they are received: LORD doth command concerning so shall it be taken from the lot the daughters of Zelophehad, of our inheritance. saying, Let them marry to whom 4 And when the jubilee d of they think best; only f to the the children of Israel shall be, family of the tribe of their then shall their inheritance be father shall they marry. put unto the inheritance of the 7 So shall not the inheritance tribe whereunto they are re- of the children of Israel remove ceived: so shall their inheritance from tribe to tribe; for every be taken away from the inherit- one of the children of Israel shall ance of the tribe of our fathers. keep g himself to the inheritance 5 And Moses commanded the of the tribe of his fathers. children of Israel, according to 8 And' every daughter that the word of the LORD, saying, possesseth an inheritance in any The tribe of the sons of Joseph tribe of the children of Israel, hath said e well. shall be wife unto one of the f ver. 12. Gan. 24. 3. 2 Cor. 6. 14. g 1 K. 21. 3. d Lev. 25. 10, etc. e c. 27. 7. A 1 Chr. 23. 22. importance, in order that posterity lidity of their plea, having referred it might recognize his reply as a proof of to the Most High himself, and therehis fatherly indulgence. Meanwhile let upon is moved to utter the divine senus bear in mind that if heavenly things tence regarding the case, to wit, that are the subject of as much anxiety to these daughters and heiresses of Zeus as earthly things were to the chil- lophehad should not only be restricted dren of Manasseh, the rule that we from marrying out of their own tribe, should observe will always be made but that even within the limits of that clear to us." tribe they should connect themselves V. 4. And when the jubilee of the with some branch of their own family. children qf Israel shall be, etc. The This is the import of the words, "Only jubilee was an institution returning to the family of the tribe of their father every fifty years, when all manner of shall they marry," and also of the simalienated inheritances returned to the ilar clause, v. 8. The reason of the law, original possessors. But it is here in- moreover, was that the family as well timated that this will not remedy the as the tribe might be preserved; and difficulty, since the inheritances would the daughters of Zelophehad, when go by the rights of marriage into anoth- they besought an inheritance, said, ch. er tribe, and just so much would be with- 27: 4, " Why should the' name of our drawn from the portion of the tribe of father be done away from among his Manasseh as the daughters of Manasseh family?" This was, doubtless, one of the should take away with them. This grounds of the law requiring the marthey regarded as a prospective injury riage of a brother's wife. Deut. 26: 6. for which they feel that they ought to V. 8. Every daughter- that possesseth have some redress an inheritance, etc. Heb. " That is heir V. 5. The tribe of the sons of Joseph of a possession;" the father having no have said well. Moses admits the va- son to inherit his estate. The passage 474 NUMBERS. [B. C. 1451. family of the tribe of her father, manded Moses, so did the daughthat the children of Israel may ters of Zelophehad: enjoy every man the inheritance 11 For k Mahlah, Tirzah, and of his fathers. Hoglalb, and Milcah, and Noah, 9 Neither shall the inherit- the daughters of Zelophehad, ance remove from one tribe to were married unto their father's another tribe; but every one of brothers' sons. the tribes of the children of Is- 12 And they were married rael shall keep himself to his into the families of the sons of own inheritance. Manasseh, the son of Joseph; 10 Even i as the LORD com- and their inheritance remained i 2 Chr. 30. 12. k c. 27. 1. designates those to whom the law ap- which she had married. According, plies. It was not intended to restrict however, to the letter of the present other women who had no inheritance; text, the inheritance was rather to deand even of those who had, it is sup- scend to the next of kin to the woman, posed that if they were willing to aban- than be carried by her out of the tribe don their inheritance they might marry to which it belonged. whom they pleased. Priests and Le- V. 11. Were married unto their favites, having no inheritance, were at ther's brothers' sons. This would imply, liberty to marry into any of the tribes. according to the strictness of the letter, 2 Chron. 22: 11. that they were married to their firstV. 9. INeither shall the inheritance cousins; but as the phrase "father's remove from (one) tribe to another. brothers' sons" may, according to freHeb. lo tissob, shall not go round, re- quent Scriptural usage, denote " father's volve, devolve. Gr. "Shall not be trans- brothers' descendants," we cannot afferred."-' Shall keep himself to his firm the literal construction as the true own inheritance. Heb. yidbeku, shall one. cleave, shall stick close to. The term is V. 12. They were married into the emphatic, implying the tenacity with families of the sons of Manasseh. Heb. which they were to adhere to the divine " They were married to some that were ordinance in this matter. The design of the families, etc.," i. e., to one of was to preclude, as far as possible, all the families of Manasseh, from whom danger of the confusion of tribes. Vulg. several other families descended. — "That the tribes be not mingled one ~ Their inheritance remained in the with another, but remain so as they tribe of thefamily of their father. Heb. were separated by the Lord;" which, "Was unto the tribe, etc." So Dan. however, is rather a paraphrase than 1: 21, "And Daniel continued even unto a translation. According to the con- the first year of king Cyrus." Heb. struction opposite to this, if a woman " Was even unto the first year." Ruth were married into another tribe, and 1: 2, "And they came into the country her father and all her brethren should of Moab, and continued there." Heb. afterwards die without children, the in- "'Were there." The clause might be heritance would fall to her, and conse- more literally rendered, " And their inquently the possession devolve from heritance was (remained) in the tribe one tribe to another, viz., to that into (even) the family of their fathers. B. C. 1451.] CHAPTER XXXVI. 475 in the tribe of the family of hand of Moses, unto the chiltheir father. dren of Israel, in z the plains of 13 These are the command- Moab, by Jordan, near Jericho. ments and the judgments, which the LORD commanded by the I c.26.3. 33.50. V. 13. These are the commandm.ents ship, and precepts relating to civil orand the judgments, etc. The distinction dinances, both which classes we find in between these two terms is probably the preceding chapters, from ch. 26 to that between precepts relating to wor- ch. 36. THE END.