Chapter XXVII
Ver. 1-19. Concerning Vows. 3-8. When a man shall make a singular vow, &c.—Persons have, at all times and in all places, been accustomed to present votive
oflTerings, either from gratitude for benefits received, or in the event of deliverance from apprehended evil. And Moses was empowered, by Divine authority, to prescribe the conditions of tliis voluntary duty. tJie person shall be for the Lord, &c.—better rendered thus :—" According to thy estimation, the persons shall be for the Lord." Persons might consecrate themselves or their children to the Divine service, in some inferior or servile kind of work about the sanctuary (1 Samuel 3. 1). In the event of any change, the persons so devoted had the privilege in their power of redeeming themselves; and this chapter specifies the amount of the redemption money, which the priest had the discretionary power of reducing, as circumstances might seem to require. Those of mature age, between twent.v and sixty, being capable of the greatest service, were rated highest; young people, from five till twenty, less, because not so serviceable; infants, though devotable by their parents before birth (1 Samuel 1. 11), could not be offered nor redeemed till a month after it; old people were valued below the young, but above children ; and the poor—In no case freed from pa.yment, in order to prevent the rash formation of vows—were rated according to their means. 9-13. If it be a beast whereof men bring an offering unto tlie Lord—a clean beo>it
2. 4). your highways shall be desolate—Trade and commerce will be destroyed—freedom and safety will be gone —neither stranger nor native will be found on the roads (Isaiah 3-3.8). This Is an exact picture of the present sta te of
the Holy Land, which has long lain in a state of desolation, brought on by the sins of the ancient .lews. 30. Ten women shall bake your bread in one oven, &c.— The bread used in families is usually baked by women, and at home. But sometimes also, in times of scarcity, it is baked in public ovens for want of fuel; and the scarcity predicted here would be so great, that one oven would be sufficient to bake as much as ten women used in ordinary occasions to provide for famify use ; and even this scanty portion of bread would be distributed by weight (Ezekiel
4. 16). SO. I'e shall eat the tlesh of your sons—The revolting picture was actually exhibited at the siege of Samaria, at the siege of Jerusalem by Nebuchadnezzar '..Lamentations 4. 10), and at the destruction of that city by
the Romans. (SeeonDeuteronomy 28.) 30. I will destroy your liigli places—Consecrated enclosures on the tops of mountains, or on little hillocks, raised for practising the rites of idolatry. Cut down your Images—According to some, those images were made in the form of chariots (2 Kings i'i. U); according to others, they were of a conical form, like small pyramids. Reared in honour of the sun, they were usually placed on a very high situation, to enable the worshippers to have a i)etter view of the rising sun. They were forbidden to the Israelites, and when set up, ordered to be destroyed. Cast your carcasses upon the carcasses of your idols, &c.—Like the statues of idols, which, when broken, lie neglected and contemned, the Jews during the sieges and subsequent captivity often wanted tlie rites of sepulture. 31. I will make your cities waste—This destruction of its numerous and HourIshing cities, which was brought upon .ludea through the sins of Israel, took place by the forced removal of the people dviring, and long after, the captivity. But it is realized to a far greater extent now. Bring your sanc,- tuaries unto flesolation, and I will not smell the savour of your sweet odours—Tlie tabernacle and temple, as is evident from the tenor of the subsequent clause. In which God announces that He will not accept or regard their sacrifices. 33. I will scatter you among the heathen, &c.—as was done when the elite of the nation were removed into Assyria, and placed In various parts of the kingdom. 34. Then shall the land enjoy her Snl>bath8, as long as it lieth desolate, &c.—A long arrear of Sabbatic years had accumulated through the avarice and apostasy of the Israelites, who had deprived
after It had been vowed, it could neither be em.ployed in common purposes nor exchanged for an equivalent—it must be sacrificed—or If, through some discovered blem-
ish, it was unsuitable for the altar, it miglit be sold, and the money applied for the sacred service. If an unclean beast—such as an ass or camel, for instance—had been vowed. It was to be appropriated to the use of the priest at the estimated value, or it might be redeemed by the person vowing on payment of that value, and the additional fine of a fifth more. 14-16. When a i«u»n shall sanctify his house to be holy unto the Lord, &c.—In this case, the house having been valued by the jiriest and sold, the proceeds of the sale were to be dedicated to the sanctuary. But if the owner wished, on second thoughts, to redeem it, he might have it by adding a fifth [lart to the price. 16-34. If a man shall sanctify unto tl»e Lord some part of a field of his possession, &c.—In the case of acquired property in land, if not redeemed, it returned to the donor at the Jubilee ; whereas the part of a hereditary estate, which had been vowed, did not revert to the owner, but remained attached in perpetuity to the sanctuary. The reason of this remarkable difl'erence was to lay every man under an obligation to redeem the property, or stimulate his nearest kinsman to do it. In order to prevent a patrimonial Inheritance going out from any family in Israel. 36, 37. Only the firstlings of tba 93
Moses Numbering the Men of War. NUMBERS I. The Leiiles Exempted.
beasts—These, in the case of clean beasts, boing consecrated to God by a universal and standing iaw (Exodus
cient usage. (Genesis 11.20; 28.22.) The whole produce of the land was subjected to the tithe tribute—it was a yearly rent which the Israelites, as tenants, paid to God, the owner of tlie land, and a thank ottering they rendered to Him for the bounties of His providence. (See Proverbs 3. 9; 1 Corinthians 9. 11 ; Galatians 6. 0.) 33. "Wn»atsoever passeth under the rod, &c.—This alludes to the mode of taking the tithe of cattle, wliicli were made to pass singly througli a narrow gateway, where a person with a rod, dipped in ochre, stood, and counting them, marked the back of every tenth best, wliether male or female, sound or unsound. 34. Tliese are the coinniaiidments, &c.—Tlie laws contained in this book, for the most part ceremonial, had an important spiritual bearing, the study of which is highly Instructive. (Romans 10. -1; Hebrews 4.2; 12.18.) They imposed a burdensome yoke (Acts 15.10), but yet in the infantine age of"the Clinrch formed the necessary discipline of "a schoolmaster to Christ."
13.12; 3-1. 19), could not be devoted; and in that of unclean
beasts, were subject to the rule mentioned (r. 11, 12). 28, 89. No devoted tiling that a man sliall devote unto the Lord of all tliat lie liath, shall be sold or redeemed —This relates to vows of the most solemn kind—tlie devotee accompanying his vow with a solemn Imprecation on himself not to fail in accomplishing his declared purpose, shall surely be put to death—Tliis announcement Imported not that tlie person was to be sacrificed or doomed to a violent death ; but only tliat lie sliould remain till death unalterably in the devoted condition. The preceding regulations were evidently designed to
prevent rashness in vowing (Ecclesiastes 5. 4), and to encourage serious and considerate reflection in all matters between God and the soul. (I-uke 21. 4.) 30-33. All the
tltlie of the land, whether of the seed of the land This law gave the sanction of Divine authority to an an-
THE FOURTH BOOK OF MOSES, CALLED
NUMBERS. CHAPTER I.
there were twelve chiefs appointed to assist in taking tho census of the people. 5. These are the names of the men that shall stand with you, &c.—Each is designated by adding tlie name of the ancestors of his tribe, the people of which were called "Beni-Reul)en, Beni-Levi," sons of Ueuben, sons of Levi, according to the custom of the Arabs still, as well as other nations which are divided into elans, as the Maes of Scotland, the Aps of Wales, and and the O's and the Fitz's of Ireland. [Ch.m.mf.rs.] litis. These were the renowne«l—i(7., the call{"d of the congregation, summoned by name ; and tliey entered upon the survey the very day tlie order was given, by their polls —individually, one by one. 19. As the Lord eoinmauded Bloses, etc.—The numbering of tlie people was not an act siiilul In itself, as Moses did it by Divine appointment; but David incurred guilt by doing it without the authority of God. (See on 2 Samuel 21. 10.) aO-4 4. These are those that were numbered—In this legistration tlie tribe of Judah apjiears the most numerous; an<l accordingly, as the pre-eminence had been assigned toil
Ver. 1-54. Mosks Numbering the Men of War. 1. On the first day of the second month, &c.—Thirteen months bad elapsed since the exodus. About one month had been occupied in tlie journey; and the rest of the period had been passed in encan\pment amongst tlic recesses of Binni, where the transactions took place, and the laws, religious and civil, were promulgated, whicli are contained In tlie two preceding books. As tlie tabernacle was erected on the first day of the first month, and the order here mentioned was given on the first day of the second, some think the laws in Leviticus were all given in one month. The Israelites having been formed into a separate nation, under the special government of God as
th'itr King, it was necessary, before resuming their march towards the promised land, to put them into good order. And accordingly Moses was commissioned, along witli Aaron, to take a census of the people. This census was Incirlont illy noticed (Exodus 38. 2<i), In reference to the poll-lax tor the works of the tabernacle; but it is here uescriVied in detail, in order to show the relative increase and military strength of the different tribes. The enumeration was confined to those cap.able of bearing arms, and
b,v .Jacob, it got the precedence In all tho encampments of Israel. Of the two half tribes of .Joseph, who Is seen to V)e "a fruitful bough," that of ICphraim was the larger, as had been predicted. The relative Increase of all, as in the two just mentioned, was owing to the special blessing of God, conformably to the prophetic declaration of the dying patrlanOi. Hut the Divine blessing is usually conveyed through the Intliience of secondary causes; and therein reason to beli(-ve that the relative populonsness of the tribes would, under God, depend upon the pi'oductlveiH'ss of tlie respectivt^ localities assigned to lliem. 4.'>, 4«. AH they that were numbered were six hundred thousand, Ac.—What an astonishing Increase from seviMily-fivc persons who went down to lOgypt about 215 years belbre, and who were subjected to the greatest privations and liardships! And yet this enumeration was restricted to men from 20 years and upwards. Including women, children,
It was to be made with a careful distinction of the tribe, family, and houscholil to whU'li every individual belonged. By this rule of summation many important advantages were secured—an exact genealogical register was Cormed—the relative strength of each tribe was ascertained, and the reason found for arranging the order of precedence In march as well as disposing the dlU'ereut
tribes In camp around the tabernacle. The promise of God to Abraham was seen to be fulfilled In the extraordinary increase of his posterity, and provision made for
tra<-iiig the regular descent of the; Messiah. .3. Aaron hall number them by their armies—or companies. In their departure frf>ni Egypt they were divided Into five grand coinpnnles (Exodus 13. 18), but from the r.ojourii In the wilderness to the jiassnge of the .Jordan they were formed into four greatdivisions. The latter is here re-
aiKl old men, together with the licvltes, the whole iiopulatlon of Israel, on the ordinary principles of coiui)Uta-
ferred to. 4-10. With you there sliall be a man of every tribe, Ac—The social condition of the Isruelltes In
tlon, amounted to about 2,100,000. 47-54. ITut the l,evltes were not numbered amon^ Ihi-m—Tlu\v wero obliged to keep a register of their own. The.v were con-
th(! wlMeriicss bore a close resemblance to that of the nomad tribes of the East In the present day. The head of the tribe was a hereditary dignity, vested In the eldest eon or some other to whom the right of primogeniture was tiaiislerred, and under whom were other Inferior heads, also lieredltary, among the dlll'erent branches of
sccrateil to the priestly ofllce, which In all countries lias
l>een exempted customarily, and In Israel h,v the express authority of (lOd, frcnn military service. Tlio custody of the things devotiMl to the Divine service was assignee! to them HO exclusively, that " no stranger "—>. r., no pi rson, not even an Israelite of any other tribe, was allowed,
lue 1 rlb(!. The Israelites being divided Into twelve tribes,
l»4
NUMBERS II, III.
The Order of the Tribes in their Tents.
The Levilei Sermee.
Dnder penally of death, to approach t))ese, and hence they encamped round the tabernacle, that there should be no manifestation of the Divine displeasure amons the peo-
on ch. 3. 38), formed the centre, as does the chiefs in the encampment of all nomad people. In marching, this order was adhered to, with some necessary variations. Judah led the way, followed, it is most probable, by Issachar and Zebulun. Keuben, Hirneon, and Gad, formed the second great division. They were followed by the central company, composed of the Levites, bearing the tabernacle. Tlien the third and posterior squadron consisted of Ephraim, Manasseh, and Benjamin, while the hindmost place was assigned to Dan, Aslier, and Naphtali. Thus Judah's, which was the most numerous, formed the van: and Dan's, which was the next in force, brought up the rear; while Reuben's and Ephraim's, with the tribes associated with them respectively, being the smallest and
ple. Thus the numbering of the jieople was subservient to the separation of the Levites from those Israelites who were fit for military service, and to the practical inlrodpctiou of the law respecting the first-born, for whom the tribe of Levi became a substitute.
Ver. 1-34. The Order of the Tribes in their TE^rTS.
ft. Every mnn shall pitch by his own standard with the ensign of tlieir father's house—Standards were visible signs of a certain recognized form for directing the movements of large bodies of people. As the Israelites were commanded to encamp "each by his own standard, with the ensign of their father's house," the direction has been considered as implying that they possessed three varieties—(1.) the great tribal standards, which served as rallying-points for the twelve large clans of the people;
weakest, were placed In the centre. (See on eh. 10. 14.)
Ver. 1-51. The Levites' SiftiviCE. 1. These are the generations of Aaron and Moses, &c.—This chapter contains an account of their families ; and although that of Moses is not detailed like his brother's, his children are included under the general designation of the Amram-
(2.) the standards of the subdivided portions; and, (3.) those of families or houses. The latter must have been absolutely necessary, as one ensign only for a tribe would not have been visible at the extremities of .so large a body. We possess no authentic information as to tlicir forms, material, colours, and devices. But it is probable that they might bear some resemblance to those of Egypt, only stripped of any idolatrous symbols. These were of an umbrella or a fan-like form, made of ostrich featliers, Bhawls, &c., lifted on the points of long poles, which were borne, either like the sacred central one, on a car, or on men's shoulders, whilst others might be like the beacon lights which are set on poles by Eastern pilgrims nt night. Jewish writers say that the standards of the Hebrew
ites (v. 27), a term which comprehends all the descendants of their common father Amram. The reason why the family of Moses was so undistinguished in this record is, that they were in the private ranks of the Levites, the dignity of the priesthood being conferred exclusively on the posterity of Aaron ; and hence, as the sacerdotal order
is the subject of this chapter, Aaron, contrary to the usual style of the sacred history, is mentioned iiefore Moses, in
tlie day tltat the Lord spake ivlth Moses In mount Sinai—This is added, because at the date of the following record the family of Aaron was unljioken. 2-4. Tliese are the names of the sons of Aaron—All the sons Of Aaron, four in number, were consecrated to minister in the priest's office. The two eldest enjoyed but a brief term of office (Leviticus 10. 1, 2; ch. 26. 61); but Eleazar and Ithamar, the other two, were dutiful, and performed the sacred service during the lifetime of their father, as his assistants, and under his superintendence. 5-10. Bring the tribe of Levi near—The Ileb. word "bring near" is a sacrificial term, denoting the presentation of an ofTering to God ; and the use of the word, therefore, in connection with the Levites, signifies that they were devoted as an olTering to the sanctuary, no longer to be employed in any common offices. They were subordinate to the priests, who alone enjoyed the privilege of entering the holy place; but they were employed in discharging many of the humbler duties which belonged to the sanctuary, as well as in various olHces of groat utility and importance to the religion and morals of the people. 9. Tliey are wholly given unto Iiim out of the children of Israel, Ac—The priests hold the place of God, and the Levites are the servants of God in the oliedien'-e they render to the priests. 11-13. I have t.Tlten the l.evltes, &c.—The consecration of this trilje did not originate in the legislative wisdom of Moses, but in the special appointment of God, who chose them as substitutes for the
tril^es were symbols borrowed from the prophetic blessing of Jacob—Judah's being a lion, Benjamin's a wolf, &c.; and that the ensigns or banners were distinguished b.y their colours—the colours of each tribe being the same as that of the precious stone representing that trilie in the breastplate of the high priest, far off about the tabernacle of tlie congregation shall they plfcli i. e., over against, at a reverential distance. The place of every tribe is successively and specifically described, because each had a certain part assigned both in the order of march and the disposition of the encampm("nt. 3. On the east side towarfl the rising of the sun shall titry of the standard of the camp of Jndah pitch, Ac—Judah was placed at the head of a camp composed of three tribes rallying under its .standard, said to have coml)ined the united colours in the high priest's breastplate, but called by the name of Judah. They were appointc<I to occupy the east side, and to take the lead in the march, wliich, for the most part, was In an easterly direction. 5. Tlvose that pitch next unto him—i. e., on the one side. 7. Then the tribe of Zebulun—on the other side. While .ludah's tribe was the most numerous, those of Issachar and Zebulun were also very numerous ; so that the assocl.ation of those three tribes formedastrongandimposingvan. Nah- •hon or Naasson {Matthew 1. 4) shall be captain— It appears that the twelve men who were called to superintend the census were also appointed to he the captains of their respective tribes—a dignity which they owed probably to the circumstances, formerly noticed, of their lioldIng the hereditary office of head or "prince." 10-31. On the south side tlie standard of the camp of Reuben The description given of the position of Reulien and his attendant tril)eson the south, of Ephraim and his associates on the vest, of Dan and his confederates on the
first-born. By an appointment made in memory of tlie
last solemn Judgment an Egypt, from which the Israel-
itlsh hous(^holds were miraculously exempt, all the firstborn were consecrated to God (Exo<lus 13.12; 22. 2!)i, wlio thus, under peculiar circumstances, seemed to adopt the patriarchal usage of appointing the eldest to act as the priest of the family. But the privilege of redemption that was allowed the first-born opened the w.ay for a change; and accordingly, on the full organization of thn .Mosaic economy, the administration of sactred tilings formerly committed to the first-born was transferred from them to the Levites, who received that lionour partly as a tribute to Moses and Aaron, partly because this tribe had distinguished themselves by their zeal In the affair of the golden calf (Exodus 32.29), and also because, being the smallest of tlie tribes, they could
north, with that of .Tudah on the east, suggests the Ide.a of a square or quadr.angle, which, allowing one s<iUMrc cubit to each soldier whilst remaining close tn the ranks, bas been computed to extend over an area of somewhat more than twelve square miles. But into our calculations of the occupied space must be taken not only the fighting
men, whose numbers are here given, but also the families, tents, and baggage. The tabernacle or sacred tent of their L>lvlue King, with the camp of the Levites around It (see
111 find suitable employment and support in the work. (See on Deuteronomy 33. 9.) The designation of a spe-
cial class for the sacred offices of religion was a wis*
NUMBERS IV.
Of the Levites' S rrice.
The Families of the Leviles.
arrangement; for, on their settlement in Canaan, the people would be so occupied that tnej' might not bo at leisure to wait on the service of the sanctuary, and sacred things miglit, from various causes, fall into neglect. But the appointment of an entire tribe to the Divine service ensured the regular performance of the rites of religion. The subsequent portion of th-j chapter relates to the formal substitution of this. tribe. 1 am tlie Lortl i.e., I decree it to be so; and being possessed of sovereign authority, expect full obedience. 14r-27. Nu-mber tlie cliildreii of Levi— They were numbered as well as the other tribes ; but the enumeration was made on a different principle—for while in the other tribes the amount of males was calculated from twenty years and upward, in lliat of Levi they were counted from a month Old and upward. The reason of the distinction is obvious. In tlie other tribes the survey was made for purposes of war, from whicli the Levites were totally exempt, and were appointed to a work on which they entered as soon as they were callable of instruction. Tiiey are mentioned under the names of Gershon, Koliath, and Merari, sous of Levi, and chiefs or ancestral lieads of three subdivisions into which this tribe was distributed. Tlieir duties were to assist in the conveyance of the tabernacle when the people were removing the various encampments, and to form its guard whilst stationary—the Gershonites being stationed on the west, the Kohathites on the south, and the families of Merari on the north. The Kohathites had the principal place about the tabernacle, and charge of the most precious and sacred things—a distinction with wliich the}' were honoured, proljably, from the Aaronic family belonging to this division of the Levitical
slip. If it contained the first inscription, the boy was redeemed by a Levite ; if tlie latter, the parent had to pay, Ttie ransom-money, which, reckoning the shekel at half a crown, would amount to 12s. 6d. eacli, was apjiropriated to tlie use of the sanctuary. The excess ol the general over the Levitical flrst-born is so small, that the only way of accounting for it is, by supposing those first-born only were counted as were males remaining in their parents' household, or that those first-born only wero numbered which had been born since the departure Irom Eg3'pt, when God claimed all the first-born as his special property. 41. Tlie cattle of tlie Levites—These, which they kept to graze on the glebes and meadows in tho suburbs of their cities, and supply their families with daily produce and animal food, were also taken as an equivalent for all the firstlings of the cattle which the Israelites at that time possessed. In consequence of this exchange the firstlings were not brought then, as afterwards, to the altar and the priests.
Ver. 1-49. Of the Levites' Service. 3, 3. Sons of Koliatit} from thirty years old and upward—This age was specificallj' fixed on (see on ch. 8. 24) as the full maturity of bodily energy to perform th* laborious duties assigned them in tlie wilderness, as well as of mental activity to assist in the management of the sacred services. And hence it was the period of life at which the Baptist and Christ entered on their respective ministries, even unto flffy—The term prescribed for active duty was a period of 20 years, at the end of which they were exempted from the physical labours of the
tribe. The Gershonites, being tlie oldest, had tlie next honourable post assigned tiiem, while the burden of the drudgery was thrown on the division of Merari. 33. Chilef—ratlicr, chiefs of the Levites. Three persons are mentioned as chiefs of these respective divisions. And Eleazar presided over them; wlience he is called "the second priest " (2 Kings 25. 18) ; and in the case of the high priest's absence from illness or other necessary occasions, he performed the duties (1 Kings 4. 4). 38. Tliose tliat encamp, &c.—That being the entrance-side, was tlie post of honour, and consequently reserved to Moses and tlie priestlj' family. But the sons of Moses had no station here. 39. Twenty and two thousand—The result of this census, though made on conditions most advantageous to Levi, proved it to be by far the smallest in Israel. The separate numlieis stated in v. 22, 28, 34, wlien added together, amount to 22,3IX). The omission of the 300 is variously accounted for—by some, because tliey might be flrst-l)orn avIio were already devoted to God, and could not be count(;d as substitutes; and by others, because in Scripture style, the sum is reckoned in round numbers. The most probalilo conjecture is, that as Jlcb. letters are employed lor figures, one letter was, in the course of transcription, taken for another of like form but smaller value. 40, 51. Number all tlie tlrst-born of tlie males of tlie eliildrcn of Israel, &c.—The principle on which the enumeration of the Levites had been made was now to be applied to the other tribes. Tlie number of their male children, from a month old and upward, was to be reclconed, in order that a comparison might be instituted with that of the Levites, for tlie formal adoption of the latter as substitutes for the first-born. The Levites, amounting to 22,000, were given in excliange for an equal number of the first-born from the other tribes, leaving an excess of 273 ; and as there were no substitutes for these, tliey were redeemed at the rate of five shekels for each (ch. 18. 15, IG). Every Israelite would naturally wish that his son might be redeemed by a Levite without the payment of this tax, and yet some would have to ncur the ex))ense, for there were not Levites enough to make an equal exchange. Jewish writers say tlie matter was determined by lot, In this manner: Moses put Into an urn 22,000 pieces of parchment, on each of which he wrote "a son of Levi," and 273 more, containijig the words, "five shekels." These being shaken, lie ordered each of the flrst-born to put In his hand and take out a
office, though still expected to attend in tlie tabernacle
(ch. 8. 26). all that enter into the host—so called from their number, the order and discipline maintained tlirough their ranks, and their special duty as guards of the tabernacle. Tlie Heb. word, however, signifies also a station or office; and hence the passage maybe rendered, "All that enter into the sacerdotal ofllce " (v. 23). 4-13. This shall be the service of the sons of Koliatli, &<s — They are mentioned first, from their close connection with Aaron; and the special department of duty assigned to them during the journeyings of Israel accorded with the charge they had received of the precious contents of the tabernacle. But these were to be previously covered by the common priests, who, as well as the higli priest, were admitted on such necessary occasions into tlie holy place. This was an exception to the general rule, which prohibited tlie entrance of any but the high priest. But when the cloud removed from tlie tabernacle, the sanctuary might be entered by the common priests, as to them was reserved tlie exclusive privilege of packing the sacred utensils; and it was not till the holy tilings were thus ready for carriage, that the Kohathites were allowed
to approach. 5. Covering veil—the inner veil, wliicli separated the holy from the most holy place. (See on Exodus
30. 3.) 6. covering of badgers' skins—(Sec on Exodus 25.
5.) The covering, however, referred to was not that of the tabernacle, but one made for the special purpose of protecting the ark. put in the staves—These golden staves were now taken out. (See on Exodus 25.15, compared with 1 Kings 8. 8.) Tho i/cb. word rendered "put in," signifies also "dispose," and probably refers here to their insertion through the openings in the coverings made for receiving them, to preserve thorn from tlie touch of tho carriers as well as from the infiuence of the weather. It is worthy of notice, that the coverings did not consist of canvas or coarse tarpaullng, butof a kind whieli united beauty with decency. 7. Continual showbread—Though the people were in the wilderness fed upon manna, the sacred loaves wore constantly made of corn, which was probably raised In small quantities from the verdant patches of the des-
ert. 10. A bar—or bier, formed of two poles fastened by two cross-pieces, and borne by two men, after the fashion of a sedan chair. 13. Instruments of ministry— the
offlclal dress of tho prlest-s. (Exodus 31. 10.) 13. Shall take away the ashes f^om tlie altar, &c.—The necessity
Oj the Lei'ites^ Service. XUMBERS V. The Unclean to be Removed
put out of the camp e\ery leper—The exclusion of leprous persons from the camp in tlie wilderness, as from
of removing xshes from the altar plainly implies that sac-
rifices were on'ei'cd in the wildeiness (cf. Kxodus 18. 12; 24.
cities and villages afterwards, was a sanitary ineasuie taken according to prescribed rules. {Leviticus cliaps. 1.'!.,
4), though that rebellious race seems frequentlj' to have neglected the duty. (Araos a. 25.) No mention is made of the sacred fire; but as, by Divine command, it was to be kept constantly burning, it must have been transferred to some pan or brazier under the covering, and borne by the appointed carriers. 15. tlie sous of Koliath shall come to bear It, but shall not tonch any holy thing,
14.) Tills exclusion of lepers from society has been acted upon ever since; and It affords almost the only instance in which any kind of attention is paid in the East to the prevention of contagion. The usage still more or less prevails in the East among people who do not think the least precaution against the plague or cholera necessary but judging from personal observation, we think tliat in Asia the leprosy has now much abated in frequency and virulence. It usually appears In a comparatively mild form in Egypt, Palestine, and other countries where the disorder is, or was, endemic. Small societies of excluded lepers live miserably In paltry huts. Many of thein are beggars, going out into the roads to solicit alms, which they receive in a wooden bowl; charitable people also sometimes bring diflTerent articles of food, which they leave on the ground at a short distance from the hut of the lepers, for whom It is intended. They are generally obliged to weara distinctive badge, that people may know them at first sight and be warned to avoid them. Other means were adopted amongst the ancient Jews by putting their hand on their mouth and crying, " Unclean, unclean." But their general treatment, as to exclusion from society, was the same as now described. The association of the lepers, however, in this passage, with those who were subject only to ceremonial uncleanness, shows that one important design in the temporary exile of such persons was to remove all impurities that reflected dishonour on the character and residence of Israel's King. And
lest tUey die—The mode of transport was upon theshoulders of the Levites(see on eh. 7. 9), although afterwards wheeled vehicles were employed. (2 Samuel 6. 3; 1 Chron-
icles 15. 12.) And it was allowed to touch the covering,\)ut not the things covered, on the penalty of death, which was more than once inflicted. (1 Samuel 6. 19; 2 Samuel
6. 6, 7.) This stern denunciation was designed to Inspire a sentiment of deep and habitual reverence in the minds of those who were oflicially engaged about holy things. 16. To the office of Eleazar pertaineth the oil for the light, and the sweet Incense, &c.—He was charged with the special duty of superintending the squadron who were employed in the carriage of the sacred furniture ; besides, to his personal care were committed the materials requisite
for the daily service, and which It was necessary he should have easily at command. (Exodus 29. 3S.) 17-20. Ciit ye not off the tribe of the families of the Kohatliiites from among thf Ijevites, &c.—a solemn admonition to Moses and Aaron to beware, lest, by any negligence on their
part, disorder and improprieties should creep in, and to lake the greatest care that all the parts of this important service be apportioned to the proper parties, lest the Kohathites should be disqualified for their high and honourable duties. The guilt of their death would be incurred by the superintending priest, if they failed to give proper directions, or allowed any irreverent familiarity with sacred things. 24:-38. This is tlie service of the families of the Gershonites, &c.—They were appointed to carry " the curtains of the tabernacle" i. e., the goats' hair covering of the tent—the ten curious curtains and embroidered hangings at the entrance, with their red morocco cover-
this vigilant care to maintain external cleanliness in the people was typically designed to teach them the practice of moral purity, or cleansing themselves from all filtliiness of the flesh and spirit. The regulations made for ensuring cleanliness In the camp suggest the adoption of similar means for ipaintaining purity in the church. And although, in large communities of Christians, it iiuiy lie often diflScult or delicate to do this, the suspension or, in flagrant cases of sin, the total excommunication of the otTender from the prlvilegesand communion of tliecliurcb
ing, &c. 88. Their charge shall be under the hand of Ithamar the son of Aaron, &c.—The Levites were subject to the ofHcial command of the priests generally in doing the ordinary work of the tabernacle. But during the journeyings Eleazar, who was next in succession to his father, took the special charge of the Koliathites, while
is an Imperative duty, as necessary to the moral purity of the Christianas the exclusion of the leper from the oainp was to physical health and ceremonial purity in tlie Jewish church.
5-10. Restitution Enjoined. 6. when a m.tn or a woman sltall commit any siik that men commit, to <lo a trespass against the liord—This is a wrong or injury done by one man to the property of another, and as it is called "a trespass against the Lord," it is implied, in tlie case supposed, that the offence has been aggravated by prevaricating—by a false oath, or a fraudulent lie in denying it, which is a "trespass" committed against Ood^ who Is the sole judge of what is falsely sworn or spokeiij (Acts5. 3, 4.) And that person be guilty—i. e., from tha obvious tenor of the passage, conscience-smitteiij. oTj brought to a sense and conviction of his evil conduct.
Ills brother Ithamar had the superintendence of the Gershonites and Merarites. 29-33. As for tlic sons of Merarl—They carried the coarser and heavier appurtenances,
which, however, were so important and necessary, that an Inventory was kept of them—not only on account of their
number and variety, but of their comparative commonness and smallness, which might have led to their being
lost or missing through carelessness, inadvertency, or neglect. It was a useful lesson, showing that Ood disregards nothing pertaining to his service, and that even in the least and most trivial matters he requires the duty of faithful obedience. 34-49. Moses and Aaron anil tlie chief of the congregation numbered tike song of tike Kohathites, &c.—This enumeration was made on a different principle from that which is recorded in the preceding chapter. That was confined to the males from a month old and upward, while this was extended to all capable of service In the three classes of the Levltlcal tribe. In considering their relative numbers, the wisdom of Divine Providence appears in arranging that, whereas In the Kohathites and Gershonites, whose burdens were few and easier, there were but about a third part of them which were fit for service; the Merarites, whose burdens were more and heavier, had above one-half of them fit for this work. [Poole.] The small population of this
(See on Leviticus 6.4.) In that case there must be, first, confession, a penitential acknowledgment of sin ; secondly, restitution of the property, or the giving of an equivalent) with the additional fine of a fifth part, both as a coinpertsation to the person defrauded, and as a penalty inflicted on the injurer, to deter others from the commission>of similar trespasses. (See on Exodus 22. 1.) The dirtin eiice between the law recorded in that passage and thisin, that the one was enacted against flagrant and dnterjniraed
thieves, the other against those whose necessities mig!)t have urged them into fraud, and wliose cons<ucnces: were distressed by their sin. This law also supposes the injured party to be dead. In which case, the compensation due to
l)is representatives was to be paid to the priest, who, as God's deputy, received the required satisfaotion. 9, 10. every offering shall be his-Whatever wasgiven in tliis way, or otherwise, as by free-will offerings, Irrevocably belonged to the priest.
tribe, so Inferior to that of the other tribes, is attempted Ui be explalued (see on ch. 3. 89).
Ver. 1-4. The Unclean to be Removed out or the Camp, ft, Commaikd the children of Israel, (hat they
11-31. The Trial of Jealousy, if any man's wife go aside—This law was given both as a-atrongillsconrago-
Ute Trial of Jealousy. NUMBERS VI, VII. The Law of the XazariU.
time. (Judges 13. 5; IG. 17.) We do not know, perhaps, the whole extent of abstinence they practised. But they separated tliemselves from three tilings in particular— viz., from wine, and all the varieties of vinous produce; from the application of a razor to their head, allowing their hair to grow; and from pollution by a dead body. The reasons of the self-restrictions are obvious. The use of wine tended to inflame the passions, intoxicate the brain, and create a taste for luxurious indulgence. Th« cutting off the hair being a recognized sign of uncleanness (Leviticus 14. 8, 9), its unpolled luxuriance was a symbol of the purity he professed. Besides, its extraordinary length kept him in constant remembrance of his vow, as well as stimulated others to imitate his pious example. Moreover, contact with a dead body, disqualifying for the Divine service, the Nazarite carefully avoided such a cause of unfitness, and, like the high priest, did not assist at the funeral rites of his nearest relatives, preferring his duty to God to the indulgence of his strongest natural attections. 8-11. If any man die suddenly by him, and lie hath delUed the head of his consecration —Cases of sudden death might occur to make him contract pollution; and in such circumstances he required, after shaving his head, to make the prescribed offerings necessary for the removal of ceienionial defilement. (Leviticus 15. 13; ch. 19. 11.) But by the tern»i of this law an accidental defilement vitiated the whole of his previous observances, and he required to begin the period of his Nazaritism afresh. But even this full completion did not supersede the necessity of a sin ofl'ering at the close. Sin mingles with our best and holiest performances, and the blood of sprinkling is necessary to procure acceptance to us and our services. 13-30. When the days of his separation are fiUfllled, &c.—On the acconiplisliiueiit of a limited vow of Nazaritism, Nazarites might cut their hair wherever they happened to be (Acts 18.18); but the
ment to i.'oiijugal infidelity on tlie part of a wife, and a sutticient proteotiou of lier from tlie coiisequencfS of a hasly and groundless suspicion on the part of tlie husband. His suspicions, however, were sufficient in tlie absence of witnesses (Leviticus 20. 10), to warrant the trial described; and the course of proceeding to be followed was for the jealous husband to bring his wife unto the jiriest with an offering of barley meal, because none were allowed to approach the sanct lary empty-handed. (Exodus
15.) On other occasions, there were mingled with the otTering, oil which signified joy, and frankincense which denoted acceptance. (Psalm 141. 2.) But on the occasion referred to, both these ingredients were to be excluded, parlly because it was a solemn appeal to God in distressing circumstances, and partly because it was a sin offering on the part of the wife, who came before God in the character of a real or suspected offender. 17. tlic priest shall take lioly water—Water from the laver, which was to be mixed with dust—an emblem of vileness and misery. (Genesis 3. 14; Psalm 22. 15.) in an eartlien vessel—This fragile ware was chosen, because after being used it was broken in pieces. (Leviticus 6. 28; U. ;ii.) The whole circumstances of this awful ceremony—her being placed with her face toward the ark—her uncovered head, a sign of her being deprived of the protection of her husband (1 Corinthians 11. 7)—the bitter potion being put into her hands preparatory to an appeal to God—the solemn adjuration of the priest (v. I9-22j, all were calculated in no common degree to excite and appall the imagination of a person conscious of guilt. 'H. tUe Lord make tliee a curse, &c.—a usual form of imprecation. (Isaiah 6.5. 15; Jeremiah 29. 22.) 33. Tlie woman sliall say Amen, Amen—The Israelites were accustomed, instead of formally repeating the words of an oath, merely to say Amen, a "so be it" to the imprecations it contained. The reduplication of the word was designed as an evidence of the woman's innocence, and a willingness that God would do to her according to her desert. 33, 34. Write these curses in a book— The imprecations, along with her name, were inscribed in some kind of record—on parchment, or more probably on a wooden tablet, blot them out with the bitter water—If she were innocent, they could be easily erased, and perfectly harmless; but if guilty, she would experience the fatal effects of the water she had drunk. 39. tliis is the law ofjealousies—Adultery discovered and proved was punished with death. But strongly-suspected cases would occur, and this law made provision for the conviction of the guilty person. It was, however, not a trial conducted according to the forms of Judicial process, but an ordeal through which a suspected adulteress was made to go—the ceremony being of that terrifying nature, that, on the known principles of human nature, guilt or Innocence could not fail to appear. From the earliest times, the jealousy of Eastern people has established ordeals for the detection and punishment of suspected unchastity in wives. TIk; practice was deeprooted as well as universal. And it has been thought, that tlie Israelites being strongly bi,a.ssod in favour of such u.sages, this law of Jealousies " was incorporated ,among.st the other Institutions of the Mosaic economy, in
liair was to be carefully kept and brought to the door of the sanctuary. Then after the presentation of sin otlerings and burnt ofl'erings, it was put under the vessel Id which the peace olferings were boiled; and the priest,, taking the shoulder (Leviticus 7. 32), when boiled, and a cake and wafer of the meat oflering, put them on the hands of the Nazarites to wave before the Lord, as a token of thanksgiving, and thus released them from their vow.
23-27. The Foum of Blessing the People. Speak unto Aaron and unto his sons, saying. On this wise ye shall blesn the congregation of Israel, <&c.—This passage records the solemn benediction which God appointed for dismissing the people at the close of the daily service. The repetition of the name "liord" or "Jehovah" three times, expresses tlie great mystery of the Godhead—three persons, and yet one God. The expressions in the separate clauses correspond to the respective olllcos of the Father, to "bless and keep us;" of the Son, to be "gracious to us;" and of the Holy Ghost, to "give vis peace." And that the benediction, tliougli pronounced by the lips of a fellow-man, derived its virtue, not from the priest, but from God, the encouraging assui'auce was added, "I the Lord will bless them."
order to free it from the idolatrous rites which the heathens had blende<l with it." Viewed in this light, its sanction by Divine authority In a corrected and Improved form exhibits a proof at once of the wisdom and condeecenslon of God.
Ver. 1-89. The Princes' Offerings. 1. the day that Moses had fully set up the tabernacle—Those who lake the word "day " as literally pointing to the exact date of the completion of the tubernacle, are under a necessity of considering the sacred narrative as disjointed, and this portion of the history from the seventh to the eluventh
Ver. 1-22. Thk Law of the Nazakitk in His Separation. 3-r>. When either man or woman . . . shall 'VOW a vow of a Nazarite—i. e., "a separated one," from a Hebrew word, to separate. And It was used to designate a class of persons wlio, under the Impulse of extraordiinary piety, and with a view to higher degre<^8 of religious
cliapti^rs as out of its place—the chronology requiring that
It should have Immediately followed the fortieth chapter of Exodus, which relates that the tabernacle was reared on the first day of the first month of the second year. But that the term "day" Is used in a loose ami Indeternilna;* sense, as synonymous with time, is evident from the fa.t that not one day but several days were occupied with tlie transactions about to be des(;rlbed. So that this cliapler stands In Its i)roper place In the order of the history ; after the tabernacle and Its Instruments, tiie altar and Its ves-
improvement, voluntarily renounced the occupations and pleasures of the world tode llcato'thomselvesunr(*»<!rvedly to th(! 1>I vine service. The vow might be taken by either sex, provided they had the disposal of themselves (ch. .K).
1), and for a .liiultcd period—usually a month or a llfe- &8
The Pi-^inces' Offerings for (he NUMBERS VII. Dedication of the Altwr
cording to models with which they had been familiar. Each wagon was drawn by two oxen, and a greater number does not seem to have been employed on any of the different occasions mentioned in Scripture. Oxen seem to have been generally used for drauglit in ancient times among otlier nations as well as the Hebrews; and they continue still to be employed in dragging the few carts which are in use in some parts of Western Asia. [Kitto.] gave them unto the Levites—The principle of distribution was natural and judicious—Tlie Merarites having twice the number of wagons and oxen appropriated to them that the Gershonites had ; obviously because, wliile the latter had charge only of the coverings and hangings —the light but precious and richly-embroidered drapery— the former were appointed to transport all the heavy and bulky materials—the boards, bars, pillars, and sockets— in short, all the larger articles of furniture. Wlioever thinks only of the enormous weight of metal, the gold,
sels, had been anointed (Leviticus 8. 10), the Levites sep-
n rated to the sacred service—the numbering of the people, and the disposal of the tribes about the tabernacle, in a certain order, wliicli was observed by the princes in the presentation of their offerings. This would fix the period
of tlie imposing jeremonial described in tliis chapter about a montli after tlie completion of tlie tabernacle. '4,
3. Tlie princes of Israel . . . broiigUt their offering be-
ir«>re t!«e Lord—The finisliing of the sacred edifice would,
It ma.v well be imagined, be hailed as an auspicious occasion, diffusing great .joy and thankfulness tliroughout the wliole population of Israel. But the leading men, not content with participating in the general expression of satisfaction, distinguished themselves by a movement, which, while purely spontaneous, was at the same time so appropriate in the circumstances, and so ccinal in clia-
racter, as indicates it to have been the result of concert and previous arrangement. It was an offer of the means of carriage, suitable to the migratory state of the nation in the wilderness, for transporting the tabernacle from place to place. In the pattern of tliat sacred tent exhibited on the mount, and to which its symbolic and typ-
silver, brass, &c., that were on the bases, chapiters, and pillars, &c., will probably come to the conclusion that four wagons and eight oxen were not nearly sufficient for the conve.yance of so vast a load. Besides, the Merarites were not very numerous, as they amounted only to 3200 men from thirty years and upward; and, therefore, there is reason to suppose that a much greater number of wagons would afterwards be found necessary, and be furnislied, than were given on this occasion. [Calmet.] Others, who consider the full number of wagons and oxen to be stated in tlie sacred record, suppose that the Merarites may have carried many of the smaller things in tlieir hands—the sockets, for instance, which being each a talent weight, was one man's burden. (2 Kings 5. 23.) The Kobathites had neither wheeled vehicles nor beasts of burden assigned them, because, being charged with the transport of the furniture belonging to the holy place, the sacred worth and character of the vessels entrusted to them (see on eh. i,
ical character required a faithful adherence, no provision haH been made for its removal in the frequent journeyIngs of the Israelites. That not being essential to the plan of the Di vi he architect, was left to be accomplished by voluntary liberality; and whether we look to the judicious character of the gifts, or to the public manner in which they were presented, we have unmistakable evidence of the pious and patriotic feelings from which they emanated, and the extensive interest the occasion produced. The offerei-8 were "the princes of Israel, heads of the house of their fathers," and the offering consisted of six covered wagons or little cars, and twelve oxen, two of the princes being partners in a wagon, and each furnishing an ox. 4, 5. The Ijord spake unto Moses saying, Take if of them, that they may be to do the service of the tnl)ernacle of the congregation—They exhibited a beautiful example to all who are great in dignity and in wealth, to Ije foremost in contributing to the support and in promoting the interests of religion. The strictness of the injunctions Moses had received to adhere with scrupulous fidelity to the divine model of the tabernacle probably led him to doubt whether he was at liberty to act in this matter without orders. God, however, relieved him by declaring His acceptance of the free-will offerings, as well as by giving Instructions as to the mo<le of their distribu-
15) demanded a more honourable mode of conveyance. These were carried by those Levites shoulder-high. Even in this minute arrangement every reflecting reader will perceive the evidence of Divine wisdom and lioliness ; and a deviation from the prescribed rule of duty led, in one recorded instance, to a manifestation ofholy displeasure, calculated to make a salutary and .solemn impression. (2S,'imuel 6. 6-13.) 10,11. The princes offered for dedicating of the altar, &c.—" Altar" is here used in the singular for the plural ; for it is evident, from the kind of ofl'erings, that the altars of ljurnt offering and incense are botli referred
tion among the Levites. It is probable that in doing so, He merely sanctioned the object for which they were offered, and that the practical wisdom of the offerers had previously determined that they should be distributed " unto the Levites, to every man according to liis service ;"
to. This was not the first or proper dedication of those altars, which had been made by Moses and Aaron some time before. But it might be considered an additional dedication—those offerings being the first that were made for particular persons or tribes. They shall offer each prince on his day, &c.—Eastern princes were accustomed anciently, as they are in Persia still on a certain yearly festival, to sit upon their thrones in great state, when the princes and nobies, from all parts of their dominions, appear before them with tributary presents, which form a largo proportion of their royal revenue. And in the offering of all gifts or presents to great personages, every article is presented singly and with ostentatious display. The tabernacle being the palace of their great King, as well as the sanctuary of their God, the princes of Israel may be viewed, on the occasion under notice, as presenting their tributary offerings, and in the same manner of successive detail, which accords with the inimeniorial usages of the East. A day was set apart for each, as much for the imposing solemnity and .splendour of the ceremony, as for the prevention of disorder and hurry; and It
i. P., more or fewer were assigned to eacli of the LevHical divisions, as their department of duty seemed to require. This divine sanction it is of great importanpe to notice, as establishing the principle, that, while in the great matters of divine worship and church-government we .ire to adhere faithfully to the revealed rule of faith and <luty, minor arrangements respecting them may be lawfully made,
according to the means and convenience of God's people in different places. "There is a great deal left to human regulation—appendages of undoubted convenience, and which it were as absurd to resist on the ground that an express warrant cannot be produced for them, as to protest against the convening of the people to divine service, because tliere is no Scripture for the erection and ringing of a church bell." [Chai.mkrs.1 6-9. Moses took the wagons and the oxen—The Heb. word seems to be fairly renderi:d by the word "wagons." Wheel carriages of some kind are certainly intended ; and as they were covered, the best Idea we can form of them Is, that they bore some resemblance to our tilted wagons. That wheel carriages were anciently used In Egypt, and In what Is now Asiatic Turkey, Is attested, not only by history, but by existing sculptures and paintings. Some of these the Israelites might have brought with them at their departure; and others, the skilful artisans, who did the mechanical work of the tabernacle, could easily have constructed, ac-
is observable that, in the order of offering, regard was paid to priority not of birth, but of rank and dignity as they were ranked in the camp—beginning at the cast, proceeding to the south, then to the west, and closing with the north, a<'cording to the course of the sun. 13-17. He that offered his offering the llrst day, Naltslioii . . . of th* tribe of .Tnduh, &c.—Judali having had the ;<vecedcnce assigned to it, the prince or head of tnat tribe was the first admitted to offer as Its representative ; aiiu bl6 offering, as well that of the others. Is thought, fioa
The Princes Offerings. NUMBEKS VIII. Consecration of the Levitet,
9.) 89. And when Moses was gone into the taber* nacle of the congregation to speak with hini—As a king gives private audience to his minister, so special license was granted to Moses, who, though not a priest, was admitted into the sanctuary to receive instructions from his heavenly King as occasion demanded, tlien he Iieard the voice of one speaking to hiin—Though Standing on the outer side of the veil, he could distinctly hear it, and the mention of this circumstance is Important as the fulfilment, at the dedication of the tabernacle, of a special promise made by the Lord Christ himself, the Angelof the Covenant, commanding its erection. (Exodus 25.22.) It was the reward of Moses' zeal and obedience; and, in like manner, to all who love Him and keep His commandments He will manifest Himself. (John 14.21.)
Its costliness, to have been furnished not from his own private means, but from the general contributions of each
tribe. Some parts of the offering, as the animals for sac-
riflce, -were for the ritual service of the day, the peace offerings being by much the most numerous, as the princes and some of the people joined with the priests afterwards in celebrating tlie occasion with festive rejoicing. Hence the feast of dedication became afterwards an anniversary festival. Other parts of the offering were intended for permanent use, as utensils necessary in the service of the sanctuary, as an immense platter and bowl (Exodus 25. 29), which, being of silver, were to be employed at the altar of burnt offering, or in the court, not in the holy place, all the furniture of which was of solid or plated gold; and a golden spoon, the contents of which show its destination to have been the altar of incense. The word rendered "spoon" means a hollow cup, in the shape of a hand, with which the priests on ordinary occasions might lift a quantity from the incense-box to throw on the altar-fire, or into the censers ; but on the ceremonial on the day of the annual atonement no instrument was allowed but the high priest's own hands. (Leviticus
CHAPTEE VIII.
Ver. 1-4. How the Lamps are to be Lighted. 1. The liord spake unto Moses—The order of this chapter suggests the idea that the following instructions were given to Moses while lie was within the tabernacle of the congregation, after the princes had completed their offering. But from the tenor of the instructions, it is more likely that they were given immediately after the Levites had been given to the priests (see on chaps. 3., 4.), and tliat the record of these instructions had been postponed till the narrative of other transactions in the camp had been made. [Patrick.] 2. Speak unto Aaron, &c.—Tlie candlestick, which was m.ade of one solid, massy piece of pure gold, with six lamps supported on as many branches, a seventh in the centre surmounting the shaft itself (Exodus 25.31; 37. 17), and completed according to the pattern shown in the mount, was now to be lighted, when the other things in the sanctuary began to be applied to religious service. It was Aaron's personal duty, as the servant of God, to light His house, which, being without windows, required the aid of lights. (2 Peter 1. 19.) And Hie course he was ordered to follow was first to light the middle lamp from the altar-fire, and then the other lamps from each other—a course symbolical of all the light of heavenly truth being derived from Clirist, and difiused by his ministers throughout the world. (Revelation 1.5.) tlte seven lamps sliall give light over against tlie candlestick, &c.— The candlestick stood close to the boards of the sanctuary, on the south side, in full view of the table of showbread on the north (Exodus 26. 35), having one set of its lamps turned towards the east, and another towards the west; so that all parts of the tabernacle were thus lighted up.
16. 12.) 18. On the second, Nethaneel, prince of Issachar, did offer—This tribe being stationed on the right side of Judah, offered next through its representative; then Zebulun, which was on the leftside; and so on in orderly succession, every tribe making the same kind of offering and in the same amount, to show that, as each was under equal obligation, each rendered an equal tribute. Although each offering made was the same in quantity as well as qualitj-, a separate notice is given of each, as a separate day was appointed for the presentation, that equal honour might be conferred on each, and none appear to be overlooked or slighted. And as the sacred books were frequently read in public, posterity, in each successive age, would feel a livelier interest in the national worship, from the permanent recognition of the offerings made by the ancestors of the respective tribes. But while this was done in one respect, as sulyects offering tribute to their king, it was in another respect, a purely religious act. The vessels offered were for a sacri-
ficial use—the animals brought were clean and fit for sac-
rifice, both symbolically denoting, that while God was to dwell amongst them as their Sovereign, they were a holy people, who by this offering dedicated themselves to God. 48. On tlie seventh day—Surprise has been expressed by some that this work of presentation was continued on the Sabbath. But assuming tlint the seventh dajreferred to was a Saljbath (which is uncertain), tlic work was of a directly religious cliaracter, and perfectly in accordance with the design of the sacred day. 84-88. This was the dedication of the altar—The inspired historian* here sums up the separate Items detailed in the preceding narrative, and the aggregate amount Is as follows: 121 silver chargers, each weigliing i:!0 shekels = 15(i0; 12 silver bowls, each 70 shekels = 8J0: total weight. A sliver charger at 130 shekels, reduced to troy weight, made 75 oz., 9 dwts., 16 8.31 gr. ; and a silver bowl at 70 shekels amounts to 40 oz., 12 dwts., 21 21.31 gr. The total weight of the 12 chargers Is therefore 905 oz., 16 dwts., 3 3.11 gr., and that of the 12 bowls 487 oz., 14 dwts., 20 4.31 gr.; making
5-22. The Consecration OF THE Levites. Take the I.evltes and cleanse thein—This passage describes the consecration of the Levites. Although the tribe was to be devoted to the Divine service, their hereditary descent alone was not a sufficient qualification forcnteringon theduties of the sacred' office. They were to be set apart b.v a special ceremony, which, however, was much simpler than that appointed for the priests; neither washing nor anointing, nor investiture with official robes, was necessary. Their purification consisted, along with the offering of the requisite sacrifices (Leviticus 1.4 ; 3. 2; 1. 4), in being sprinkled by water mixed with the ashes of a red heller (ch.19. 9), and shaved all over, and their clothes washed—a combination of symbolical acts which wixs Intended to remind them of the mortification of carnal and worldly desires, and the maintenance of that purity In heart and
tlie total weight of silver vessels 1,393 oz., 10 dwts., 23 7.31
gr. ; which, at 5s. per oz., is equal to £383 Is. SJd. The 12 golden spoons, allowing eacli to be 5 oz., 16 dwts., 3.31 gr., amount to 69 oz., 3 dwts., 13 5.31 gr., which, !it .C4 per oz., is equal to £320 148. lOld., and added to the amount of tlio silver makes a total of £703 lOs. 6W. Besides these the oll'ermgs comprised 12 bullocks, 12 rams, 12 lambs, 21 goats, 60 rams, 00 he-goats, 60 lambs—amounting in all to
life which became the servants of God. 0. Thou shult gather the whole assembly of the children of Israel together, Ac—As 1 1 was plainly impossible that the whole multitude of the Israelites could do this, a select portion of them must be meant. This part.v, who laid their hands upon the Levites, are supposed l).v some to have been the fiist-born, who by tliat act, transferred tlieir peculiar privilege of acting as God's ministers to the I,evltlcal tribe; and by others, to have been the princes, who thus blessed them. It appears, from this passage, that the Imposition of hands was a ceremon.v used In consecrating persons to holy offices In the ancient, as, from the example
210. Ho large a collection of cattle offered for sacrifice on one occasion proves both the large fiocks of the Israelites and tlie abundance of pastures which were then, and still are, found in the valleys that Ho between tlie .Slnaitlc Mountains. All travellers attest the luxuriant verdure of those extensive wadys; and that the.v were eqi^lly or BtlU more rich In pasture anciently, Is confirmed by th« inimorons fiocks of the Amalekltes, as well as of Nabal, Which were fed in the wilderness of I'arau (1 .Samuel 15. 100
Th« Passover Enjoined. NUMBERS IX, X. A Cloud Ouideih the Tsraeliiei,
Some persons wlio were in this situation at the arrival of the first paschal anniversary, beiijn; painfully perplexed about the course of duty, because uiey were temporarily disqualified at the proper season, and having no opponunity of supplying their want, were liable to a total privation of all their privileges, laid their case before Moses. Jewish writers assert that these men were the persons who had carried out the dead bodies of Nadaband Abiliu.
of onr Lord and his apostles, it has heen perpetuated In the Christian Church. 11-13. Aaron shall offer tlie Le-
vlt«s—/fe6., as a wave ottering ; and it has been thought probable that the high priest, in bringing the Levitos one
l>y one lo the altar, directed theni to make some simple movements of their persons, analogous to what was done at the presentation of the wave ott'erings before the Lord. Thus were they first devoted as an offering to God, and by him surrendered to the priests to be employed in his ser-
8. Moses said unto them, Stand still, I will hear %vhat the Liord will command concerning you—A solution of the difficulty was soon obtained, it being enacted, by Divine authority, that to those who might be disqualified, l.iy the occurrence of a death in their family circle, or unable by distance to keep the passover on the anniversary day, a special license was granted of observing it by themselves on the same day and hour of the following month, under a due attendance to all the solemn formalities. (See on 2 Chronicles 30. 2.) But the observance was imperative on
vice. The consecration ceremonial was repeated in the case of every Levlte who was taken, as at a later period was done, to assist the priests in the tabernacle and tem-
ple. (See on 2 Chronicles 29. 34.) 14. The Levitts shall bemlue—t. e., exempt from all military duty or secular work—free from all pecuniar,v imposition, and wholly devoted to the custody and service of the sanctuary. 15. Alter that, the Levltes shall go in to do the service of the tabernacle of the congregation—into the court, to assist the priests; and at removal into the tabernacle
all who did not labour under these impediments. 14. If a sti'anger shall sojourn among you and will keep the passover—Gentile converts, or proselytes, as they were afterwards called, were admitted, if circumcised, to the s.ame privileges as native Israelites, and were liable to excommunication if they neglected the passover. But circumcision was an indispensable condition; and whoever did not submit to that rite, was prohibited, under the sternest penalties, from eating the passover.
t. e., the door of It—to receive the covered furniture. 19. to make an atonement for the children of Israel, &c. to aid the priests in that expiatory work ; or, as the words may be rendered, "to make redemption for," the Levites being exchanged or substituted for the first-born for this important end, that thei-e might be a sanctified body of men appointed to guard the sanctuary, and not allow the people to approach or presumptuouslj' meddle with holy things, which would expose them to the angry judgments of Heaven. fH. From twenty-flve years old, &c.—(cf. ch. 4. 3.) They entered on their work in their 2.5th year, as pupils and probationers, under the superintendence and direction of their senior bretliren ; ami at 30 they were admitted to thefuU discharge of their official functions. 35. From the age of fifty they shall cease waiting upon the service thereof, &c. i.e., on the laborious and exhausting parts of their work. 20. But shall minister ^vltli their brethren—in the performance of easier and higher duties, instructing and directing the young, or superintending important trusts. " They also serve who only wait." [Milton.]
1.5-23. A Cloud Guidetii the Israelites. The cloitd covered tlse tabernacle—The inspired historian here enters on an entirely new subject, which might properly have formed a separate chapter, Ijeginning at tliis verse and ending at v. 29 of the following chapter. [Calmet.] The cloud was a visible token of God's special presence and guardian care of the Israelites. (Exodus 14. 20; Psalm
lOo. 39.) It was easily distinguishable from all other clouds by its peculiar form and its fixed position; for from tlie day of the completion of the tabernacle it rested by day as a dark, by night as a fiery, column on that part of the sanctuary which contained the ark of the testimony. (Leviticus 16. 2.) 17. Wlien the cloud was taken up—
i. e., rose to a higher elevation, so as to be conspicuous at the remotest extremities of the camp. That was a signal for removal ; and, accordingly, it is properly called (v. !>) " the commandment of the Lord." It was a visible token of the presence of God; and from it, as a glorious throne. He gave the order. So that its motion regulated the commencement and termination of all the journeys of the Israelites. (See on Exodus 14. 19.) 19, Wlien tlie cloud tarried long upon the tabernacle, . . .then Israel kept the charge of the Liord and journeyed not—A desei t
Ver. 1-5. The Passover Enjoined. 2. L,et the children of Israel olso keep the passover at his appointed season, &c.—Tlie date of this command to keep the passover in the wilderness was given shortly after the ei-ection and consecration of the tabernacle, and preceded the numbering of the people by a month. (Cf. v. 1 witli ch. 1.