Chapter XXVII (continued, part 2)
1,2.) But it is narrated after that transaction, in order to introduce the notice of a particular case, for which a law was provided to meet the occasion. This was the first observance of the passover since the exodus; and without a positive injunction, the Israelites were under no obligation to keep it till their settlement in tlie land of Canaan. (Exodus 12. 2o.) The anniversary was kept on the exact day of the year on which they, twelve months before, liad departed from Egypt; and It was marked by all the peculiar rites—the he-lamb and the unleavened bread. The material^ would be easily procured—the lambs from their numerous (locks, and the meal for the unleavened bread, by the aid of Jethro, from the land of Midian, which was acljoinlng their camp. (Exodus .3.1.) But their girded loins, their sandalled feet, and their staff in their hand, being mere circumstances attending a hurried departure, and not essential to the rite, were not repeated. It is supposed to have been the only observance of the feast during their 40 years' wandering; and .lewish writers say that, as none coukl eat the passover except they were circumcised (Kxod us 12. 43, 44, 48), and circumcision was not practised in the wilderness, there could be no renewal of the paschal solemnity. A SecomPassover Allowed. Ver. 6-14. There were eertain men wl»o were defiled by the dead body of a man—To discharge the last offices to the remains of deceased relatives was imperative; and yet attendance on B funeral entailed ceremonial defilement, which led to exclusion Irom all society and from the camp for seven days.
life has its attractions, and constant movements create a passionate love of change. Many incidents sliow tliat the Israelites had strongly imbil)ed this nomad hal)it, and were desirous of hastening to Canaan. But still tlie phases of the cloud indicated the command of God: and whatsoever irksomeness they might have felt in rem.aining long stationary in camp, "when the cloud tarried upon the tabernacle many days, they kept the charge of the Lord, and journeyed not." Happy for them had they always exhibited this .spirit of obedience! and happy for all if, through the wilderness of this world, we implicitly follow the leadings of God's providence and the directions of God's word
Ver. 1-36. The Use of the Silver Trumpets. 3. Make thee two trumpets of sliver—These trumpets were of a long form. In opposition to that of the p;gyptian trumpets, with which the people were convened to the worship of Osiris, and which were curved like rams' horns. Those which Moses made, as described by Josephus, and represented on the arch of Titus, were straight, a cubit or more in length, the tubes of the tliickness of « flute, and both extremities bore a close resemblance to those In use amongst us. They were of solid silver—so as, from the purity of the metal, to give a shrill, distliict sound ; and there were two of them, probably bocaus*
».(«e of the Silver Ti umpets. NUMBERS XI. The Order qf the Israelites.
through the embouchure of the mountains. The marching order is described (ch. 2.); but, as the vast horde are represented here in actual migration, it may be proper to notice the extraordinary care that was taken for ensuring the safe conveyance of the holy things. In the rear of Judah, which, with the tribes of Issachar and Zebulun. led the van, followed the Gerslioiiites and Merarites with the heavy and coarser materials of the tabernacle. Next in order were set in motion the flank divisions of Reuben and Ephraim; and then came the Kohathites, who occupied the centre of the moving mass, bearing the .sacred utensils on their shoulders, and were so far behind the other portions of the Levitical body, that these would have time at the new encampment to rear the framework of the tabernacle ere the Kohath-
tiiere were only two sons of Aaron ; but at a later period the number was greatly increased. (Joshua 6. 8; 2 Chron-
icles .5. 12.) And althoifgh the camp comprehended 2,500,000 of people, two trumpets would be quite sufficient, for sound is conveyed easily through the pure atmosphere and reverberated strongly amongst the valleys of the Kinaitic hills. 3. wlien tliey gliall blow wItU them There seem to have been signals made by a difference in ihe loudness and variety in the notes, suited for ditf'erent occasions, and which experience made the Israelites easily distinguish. A simple uniform sound by both trumpets summoned a general assembly of the people; the blast of a single trumpet convoked the princes to consult on public affairs; notes of some other kind were made to sound an alarm, whether for journeying or for war. One alarm was the recognized signal for the eastern division of the camp—viz., the tribes of Judah, Issachar, and Zebulun—to march; two alarms gave the signal for the southern to move; and, though it is not in our present Hebrew text, the Septuagint has, that on three alarms being sounded, those on the west; while on four blasts, those on the north decamped. Thus the greatest order and discipline were established in the Israelitish camp no military march could be better regulated. 8. Tlie
ites arrived. Last of all, Dan, with the associated tribes, brought up the rereward of the immense caravan. Each tribe was marshalled under its prince or chief, and in all their movements rallied around its own standard. 39. Hobab, the son of Raguel the Midiaikite—called also Reuel, the same as Jethro. Hobab, the son of this Midianite chief, and brother-in-law to Moses, seems to have sojourned among the Israelites during the whole period of their encampment at Sinai, and now on their removal proposed returning to his own abode. Moses urged him to remain, both for his own benefit, in a religious point of view, and from the useful services his nomad habits could enable him to render. 31. Leave us not, I pray thee . . . and tikou mayest be to ns instead of «'yes The earnest importunity of Moses to secure the attendance of this man, when he enjoyed the benefit of tlie directing cloud, has surprised many. But it should be recollected that the guidance of the cloud, though It showed the general route to be taken through the track-
soits of Aaron the priests shall hlow with the trump-
ets, &c.—Neither the Levites nor any in the common ranks of the people could be employed in this oflice of signal-giving. In order to attract greater attention and more faithful observance, it was reserved to the priests alone, as the Lord's ministers; and as anciently in Persia
an<l other Eastern countries the alarm trumpets were sounded from the tent of the sovereign, so were they blown from the tabernacle, the visible residence of Is-
rael's King. 9. If ye go to war—In the land of Canaan, either when attacked by foreign invaders, or when they went to take possession according to the Divine promise, ye— i. €., the priests—shall blow an alarm. This advice was accordingly acted upon (ch. 31.6; 2 Chronicles 13. 12)
less desert, would not be so special and minute as to point out the places where pasture, shade, and water were to be obtained, and which were often hid in obscure sjiots by the shifting sands. Besides, several detachments were sent ofi' from the main body; the services of Hobab, not as a single Arab, but as a prince of a powertul clan, would have been exceedingly useful. 3ri. If thou go with na
and in the circumstances it was an act of devout confidence in God. A solemn and religious act on the eve of a battle has often animated the hearts of those who felt they were engaged in a good and Just cause; and so the blowing of the trumpet, being an ordinance of God, produced tliat effect on the minds of the Israelites. But more is meant by the words—viz., that God would, as it were, be aroused by the trumpet to bless with His presence and aid. 10. Also in tike ilays of your gladness, an<1 ilk your solemn «lay8— i. c, festive and thanksgiving occasions were to be ushered in with the trumpets, as all
. . . what goodness the l>ord will show unio iks, the same will we do unto thee—A strong inducement is here held out; but it seems not to have changed the young man's purpose, for he departed and settled in his own
district. (See on Judges 1. l(i; 1 Samuel 1.5. 6.) 33. They departed three days' Journey i. e., the first day's prog-
ress being very small, about IS or '20 miles, nrk of the covenant went before theiik—It was carried in the
centre, and hence some eminent commentators thini: the passage should be rendered, "the ark went in their presence," the cloud above upon it being conspicuous in their
feasts afterwards were (I'salm 81. 3; 2 Clironicles 21). 27), to intimate the joyous .and deliglited feelings with which they eng.aged in the service of God. 11. It came to pass on the twentieth day of tlie second montik ilk tike second year. &c.—Tlie Israelites had lain encamped in Wady-Er-lliihah and the neighbouring valleys of the
eyes. But it is probable that the cloudy pillar, which, while stationary, n-sted upon the ark, precedi'd them in the march-as, when in luolion at one time (Exodus 11.
f^inaitic range for the space of 11 months 2i) days. (Cf. Exodus 19. 1.) Besides the ndigious i)urposcs of the high-
10), it is expressly said to have shifted its place. 3.'>, 3r>. When tliv ark set forward, Moses «ai<l. Rise ui>. Lord, and let llilne enemies be scattered—Moses, as the organ
est Importance to which their long .sojourn at Sinai was subservient, the Israelites, after the hardshijis and oppression of the Egyptian servitude, reciuired an interval of repose and refreslun(nit. They were neither pliysic-
of the pcojilc, uttered an approiiriate prayer both at the commencement and the end of each journey. Thus all the journeys were sanctllled by devotion; and so should our prayer be, "If thy presence go not with us, carry us not houce."
nlly nor morally Irt a condition to enter the lists with the warlike people they had to encounter before ol)tainlng possession of Canaan. But the wondrous transact ions at Sinai—the arm of Jehovah so visibly disjilayed in their favour—tlie covenant entered Into, and the special l)less-
Ver. l-.*?'). Manna T,oatii1':d. 1. When the people complaiiked It displeased the Lord, Ac.—ITnaccnstomed
liigs guaranteed, began a course of moral and religious education which moulded the character of this people made them acqnaliited with their high destiny, and inspired them with those noble principles of Divine truth and righteousness wlilitli alone make a great nation.
to the fatigues of travel, and wandering into Ihe depths
of a desert, less mountainous, but lar more gloomy and
<lesolato than that of Sinai, without any near prospect
of the rich country that had been promised, they tell U>to a state of vehement discontent, which was vented at 1l.»«e Irksome and fruitless journcyiiigs. The displeasure of God was manifested against the ungrateful complalne)* by lire sent In an extraordinary niMiuier. It is worthy
I'i. Wilderness of Paran— It stretched from the base
Of the KInalMc group, or from Et-Tyh, over that extensive plateau to the .southwesti^rii borders of I'ales-
tlne. 13-aT. The children of Israel took their Journey by the hand of Moses—It Is probable that Moses, on the breaking up of the encampnu^nt, stationed him-
of notice, however, that the discontent seems to have been coullned to the extremities of the camp, where, ia
self on some eminence to seo the ranks dettlo iu order
ANCIENT MILITARY W]-;AP0NS.
MSCIPLINED TliOOPS UF 'I'lIE TIME OF TUE XVIllTU iUVXASTY. From Wilkiusou.
Manna L oathed, NUMBERS XI. Seventy Elders Appointed.
how deeply they had Ijpen debased and demoraIiz(>d Ly long oppression ; while /it* reveals a state of mind agonized and almost overwhelmed by a sense of the undivided responsibilities of his ollice. 1<», 17. The Lord said unto nioses. Gather unto me seveitty men of the eltters (Exodus 3. 16; 5. ti; 2t. 9; 18. 21, 21; Leviticus 4.1.5.) An order of seventy was to be created, either by a selection from the existing staff of elders, or by the appointment of new ones, empowered to assist him by their collidive wisdom and experience in the onerous cares of government. The Jewish writers say that this was the origin of the Sanhedrim, or supreme appellate court of their nation. But there is every reason to believe that it was only a temporary expedient, adopted to meet a trying exigency. 17. 1 will come down— i. e., not in a visible manner, or by local descent, but by the tokens of the Divine presence and operations. And take of tlie spirit wlilch is upon
all likelihood, "the mixed multitude" had their station. At the intercession of Moses, tlie appalling juilgnieut
ceased, and the nauip given to the place, "Taberah" (a burning), remained ever alter a monument of national
sin and punishment. (See on v. 31, 3o.) 4. Tl»e mixed miiltltndv tliat was among tliem fell a lusting—These consisted of Egyptians. To dream of banquets and plenty of animal food in the desert becomes a disease of llie iinagination; and to this excitement of the appetite no people are more liable than the natives of Egj pt. But the
Israelites participated in the same feelings, and expressed dissatisfaction witli the manna on which they had hitherto been supported, in comparison witli the vegetable luxuries with which they had been regaled in Egypt. 5. We rcmemS>er tike lisli wliicli we did eat in Egypt freely—See on Exodus 7. 21. The people of Egypt are accustomed to an almost exclusive diet of tish, cither
tliee—The spirit means the gilt.s and inllueiices of the Spirit (ch. 27. IS; Joel 2. 2S; John 7. 39; 1 Corinthians U. 12), and by "taking the spirit of Moses, and putting it upon them," is not to be understood that the ciualitics of the great leader were to be in any degree imijaired, but that the elders would be endowed with a portion of the same
fresh or sun-dried, during the hot sea-son in April and May—the very season when the Israelites were travelling in this desert. Lower Egypt, where were the In ick-liilns
in which they were employed, afforded great facilities for obtaining fish in the Mediterranean, the lakius and the canals of the Nile, cucumbers—The Egyptian species
gifts, especially of projjhecy (v. 25) i. e., an extraordinary penetration in discovering hidden and settling difficult things. 18-20. Say thou unto the people, Sanctity yourselves against to-morroAV, antl ye slinll eat flesh —i. e., "prepare yourselves," by repentance and submissi<m, to receive to-morrow the ttesh you clamour for. But
IS smooth, of a cylindrical form, and about a foot in length. It is highly esteemed by tlie natives, and when in season is liberally partaken of, being greatljmellowed by the influence of the sun. melons—The watermelons are meant, which grow on the deep loamy soil alter the subsidence of the Nile; and as they aflbrd a juicy and cooling fruit, all classes make use of them for meat, drink, and medicine, leeks—by some said to be a species of grass cresses, which is much relished as a kind of seasoning, onionii—the same as ours; but instead of being nauseous, and affecting the eyes, they are sweet to the
it is evident that the tenor of the language implied a severe rebuke, and that the blessing promised would prove a curse, ai-23. Moses said, The people among whom I am, are six hundred thousand, . . . sliail the flocks and herds be slain for them, to suffice them 1 The great leader, struck with a promise so astonishing as that of suddenly furnishing, in the midst of the desert, more than two millions of people v/ith flesh for a whole month, betrayed an incredulous spirit, surprising in one who ha<l witnessed .so many stupendous miracles. But it
taste, good lor the stomach, and form to a large extent ^he aliment of the labouring classes, garlic—is now nearly
If not altogether extinct in Egypt, although it seems to have grown anci* ntly in great abundance. The herbs now mentioned form a diet very grateful in warm countries, where vegetables and other fruits of the season are much more used than with us. We can scarcely wonder tliat both the Egyptian hanger,s-on, and the general body of the Israelites, incited l)y their clamours, also complained bitterly of the want of the refreshing viands in their toilsome wanderings. But after all their experience of the bounty and care of God, their vehement longing for the luxuries of Egypt was an impeachment of the Divine arrangements ; and if it was the sin that beset them in the desert, it became them mare strenuously to repress a rebellious spirit, as dishonouring to God, and anhecoming their relation to Him as a chosen people. 6-9. But now there is nothing but this manna—Daily familiarity had disgusted them with the sight and taste of the monotonous food; and, ungrateful for tlie heavenly
is probable that it was only a feeling of the moment—at
all events, the incredulous doubt was uttered only to himself—and not, as afterwards, publicly and to the scandal of the people. (See on ch. 20. 10.) It was, therefore, sharjily reproved, but not punished. 34. Moses gathered the seventy men of tlie elders of the people, Ac-That place was chosen for the convocation, because, as it was there God manifested Himself, there His spirit would be directly imparted—there the minds of the elders themselves would be inspired with reverential awe, and their
office invested with greater respect in the eyes of the peo-
ple. 25. W^lien the Spirit rested upon them, they prophesied, and did not cease—As those elders were constituted civil governors, their "prophesying" must bt understood as meaning the performance of their civil and sacred duties, by the help of those extraordinary endowments they had received, and by their not "ceasing," either that they continued to exercise their gifts uninterruptedly the first day (see I Samuel 19. 2-1), or that these were permanent gifts, which qualified them in an eminent degree for discharging the duty of public magistrates. 20-39. But there remained two of the men in tlie camp—They did not repair with the rest to the tabernacle, either from modesty in shrinking from the assumption of a public office, or being prevented by some ceremonial defilement. They, however, received the gifts of the Spirit as well as their brethren; and when Moses was urged to forbid their prophesying, his answer displayed a noble disinterestedness as well as zeal for the glory of God akin to that of our Lord. (Mark 9. 39.) 3135. There went forth a wind from tlie Lord, and brought quails from the sea, &c.—These migratory birds (see on Exodus 16. ll) were on their Jourm y from Egypt, when "the wind from the Lord," an cast wind (Psalm 78. 26), forcing them to change their course, wafted them over the Red Sea to the camp of Israel. Let them fall a day's Journey—If the .(ourney of an individual is meant, this space might be thirty miles; if the inN))ired historian referred to the whole host, ten miles would bo
gift, they longed for a change of fare. It may be noticed that the resemblance of (he manna to coriander seed was not in the colour, but in the size and figure; and from its comparison to bdellium, which is either a drop of white gum or a white pearl, we are enabled to form a better idea of it. Moreover, it is evident, from the process of baking Into cakes, that it could not have been the natural manna of the Arabian desert, for that is too gummy or unctuous to admit of being ground into meal. In taste it is said (Exodus 16. 31), to have been like "wafers made with honey," and here to have the taste of fresh oil. The discrepancy in these statements is only apparent ; for in the former the manna is described in its raw state; in the latter, after it was ground and baked. The minute description given hereof its nature and use was designed to Bhow the great sinfulness of the people in being dissatisfied with such excellent food, furnished so plentil'ully and gratuitously. 10-1.5. Moses said unt4> the Lord, Wherefore hast thou atntcted thy servant, <fcc.—It is imposible not to sympathize with his feelings, although the tone and language of his remonstrances to God cannot be
Justified. He was In a most distressing situation—having a mighty multitude under his care, with no means of atlsfying thi!irclamorousdemands. 27iei? conduct shows
Qiiw'ls are Sent, NUilBERS XTI, XIII. Jfiriatri's Leproey.
as tar as they coul.l march in one clay In tlie sandy desert, under a vertical sun. Assuming it to be twenty miles, this immense cloud of quails (Psalm 77. 27) covered a space of forty miles in diameter. Others reduce it to sixteen. But it is doubtful whether the measurement be from the centre or the extremities of the camp. It is evident, however, that the language describes tlie countless number of these quails, as it were two cubits lilgli Some have supposed that they fell on the ground above each other to that height—a supposition which would leave a vast quantity useless as food to the Israelites, who were forbidden to eat any animal tliat died of itself, or from wliicli the blood was not poured out. Others thinli that, being exhausted with a long flight, they could not
odus 15. 201; and, therefore, they considered the conduct of Moses, in exercising an exclusive authority in this matter, as an encroachment on" their rights (Micali
6. 4). 3. nie man Moseu Avas -vvry meek—(Exodus 14. 13;
32.12, 13; ch. 14.13; 21.7; Deuteronomy 9,18.) This observation miglit have been made to account for Moses taking no notice of their angry reproaches, and for God's interposing so speedily for the vindication of His servant's cause. The circumstance of Moses recording an enlogium on a distinguishing excellence of his own character is not without a parallel among the sacred writers, when forced to it by the insolence and contempt of opponents (2 Corinthians 11.5; 12. 11, 12). But it is not iinproljahle that, as this verse appears to be a parentiiesis, it may have been inserted as a gloss by Ezra or some later prophet. Others, Instead of "very meek," suggest " ver.v .afflicted," as the proper rendering. 4. The Lord spake suddenly unto Moses, and nnto Aaron, and unto Bliriam—The divine Interposition was made thus openly and immediately, in order to suppress the sedition, and prevent its spreading amongst the people. 5. Tlie Lord came down lu the pillar of tire cloud, antl stood In tlie floor of the tabernacle — without gaining admission, as was the usual piivilege of Aaron, though it was denied to all other men and women. This public exclusion was designed to be a token of the divine displeasure. 6. Hear now my words —A difl'erence of degree is here distinctly expressed in the
fly more than three feet above the earth, and so were easily felled or caught. A more recent explanation applies the phrase, "two cubits high," not to the accumulation of the mass, but to the size of the individual birds. P'locks of large red-legged cranes, three feet high, measuring seven feet from tip to tip, have been frequently seen on the western shores of the Gulf of Akaba, or eastern arm of the Red Sea. [.Stanley, Shubert.] 33. People stood np i. e., rose up In eager haste—some at one time, others at another—some, perhaps, through avidity, both day and night, ten homers—ten ass' loads ; or, " homers" may be used indefinitely, as in Exodus 8. II; Judges 15.
16; and " ten" for many : so that the phrase ten homers is equivalent to great heaps. The collectors were probably one or two from each family ; and, being distrustful of God's goodness, gathered not for immediate consumption only, but for future use. In eastern and soutliern seas, innumerable quails are often seen, which, when weary,
gifts and authority even of divinely commissioned prophets. Moses having been set overall God's house, r.e., His cliurch and people, was consequently invested with supremac.v over Miriam and Aaron also, and privileged beyond all others Iiy direct and clear manifestations of the presence and will of God. 8. with bim will I speak mouth to mouth—immediately, not by an interpreter, nor by visionarj' symbols presented to his fancy, apparently—plainly and surely, not In dnrU speeches—parables or similitudes, the sImllKude of the Lord shall he behold—not the face or essence of God, who is invis-
fall down, covering every spot on the deck and rigging of vessels; and in Egypt they come in such myriads that the people knock them down with sticks, spread tUem all nbro.Td for tliemsel-ves—salted and dried them for future use. Iiy the simple process to which they had been accustomed in Egypt. 33. Wlillc tlie flesU was yet between tbeir teeth, ere it was chewed lit., cut off—i. e., ere the supply of quails, which lasted a month (v. 20), was exhausted. The probability is, that their stomachs, having been long inured to manna (a light food), were not pre-
ible (Exodus 33. 20; Colossians 1.15; John 1. IS) ; but some nnmistakable evidence of His glorious presence (Ex(xlns
33. 2; 3t. 5). The latter clause should have been conjoined with the preceding one, thus : " not in dark speeches, and In a figure shall he behold the Ijord." The slight change
Xjared for so sudden a change of regimen—a heavy, solid diet of animal food, of whicli they seem to have partaken to so intemperate a degree as to produce a general surfeit, and fatal consequences. On a former occasion their murmurs for fl'^sh were raised (Exodus 10), because they were in want of food. Here tliey proceeded, not from necessity,
In the punctuation removes all appearance of contradiction to Deuteronomy 4. 15.
10-16. Her TjKprosy. 10. the cloud departed from the tabernaclei'. p., from the door to resume its permanent position over the mercy-seat. Miriam became leprous—This malady in its most malignant form (Exodus
1)Ut wanton lustful desire; and f lieir sin, in the rigliteous judgment of God, was ma<le to carry its own piiuisliment. 34. Called the name of that place Kibrothhattaavali— the graves of lust, or those that lusted; so that the name of the pl.ace proves that the mortality was confined to those who had indulged inordinately. 35. Hazerotli—the extreme soutliern station of this route was a watering-place in a spacious plain,now Ain Iladerah.
4. 6; 2 Kings 5. 27), as its colour, combiiK'd witli its sudden appearance, proved, was inflicted as a divine judgment; and she was m.ade the victim, either from lier extreme violence, or because the leprosy on Aaron would have interrupted or dislionoured the holy service. 11-1.3. On
tlie luiiiilile and penil(>ntial submission of .\aron, Moses int<>rceded for both the oin^iiders, espiM'ijilly for Afiriam, who was restored ; not, however, till slie had been made, by her exclusion, a pulilic example. 14. Her father had but spM lu her face should she not be ashamed seven days !—'I'lie Jews, in eorniiion witli all people in the East, seem to ha ve had an intense aliliorrenee of spitting, and
Ver. 1-9. Miriam AND Aaron'.s Sedition. 1. An Ethiopian woman — Ileb., a Cushite woman— Arabia was
jsually called in Scripture the land of Cush— its )nhal)itants being descendants of that son of Ham (see on Exodus 2. I.')), and being accounted generally a vile and contemplllile race. (Amos 0. 7.) The occasion of this seditious outl)reak on tlie part of Miriam and A.iron against Moses was the great cliangc made In the government by the adopt ion of the seventy ruler.s—and their irritating disparagement of his wife—who, in all probability, was Zipporah, and not a second wife he had recently married—arose from Jealoimy of her relatives, through whoso Influence the Innovation had been first made (Exodus
for a parent to express his (Ilspleasnre by doing so on the person of one of liis children, or even on the ground In his pre.se^ice, separated that child .as unclean from society
for seven days. l.'j. The people Journeyed not till Miriam wan brought In n^nln— Ei t her not to crush her by a sentence of oveiwhelmiiig severity, or not to expose
her, being a prophetess, to popular contempt. 10. Pitched In <he wilderness of Paran—The station of encampments seems to have been Illthma (ch. 33. 19).
18.1, wlille they were overlooked or neglected. Miriam
Ver. 1-3"). Tiiic Names or the Men wtio were .Sent to SEAuril THE T/AND. 1, !J. The liOrd spake unto Mosea, Send thou men, that they may senix-h the land of CannanCf. DeutcMonomy I. '22, whence It a|ipears, thai while the proposal (if dolegiiting contldcntial meu frou
Is mentioned l)eforo Aaron as being the chief Instigator and leader of the sedition. 'Z. Ilath the I^ord Indeed Hpoken only by mnsexT hath he not also spoken by «ihT—The prophetlciil name and character was tieblowed upon Aaron (Exodus I. 15, IC) and Miriam (Ex- ]04
spies Stat Out. NUMBERS XIV. Murmuring at the Spies' Report.
tra. [Stanley.] 37, 38. They told him, and said. Wo came unto the land whitlier thou sentest us, and surely It flowcth with mlllc and honey—The repoi't was given publicly in the audience of the people, and it was artfully arranged to begin tlieir narrative with commendations of tlie natural fertility of the country, in order that tlieir subsequent slanders miglit the more readily receive credit. 29. The Amalekltcs dwell In the land of the south—Tlieir territory lay between the Dead and the Red Seas, skirting tlie borders of Canaan. Hittitea dwell In tlic mountains—Their settlements were in the soutlierii and mountainous part of Palestine. (Genesis 23.
each tribe to explore the land of Canaan emanated from the people who petitioned for it, the measure received the special sanction of God, who granted their request at once as a trial, and a punishment of their distrust. 3. THese men were heads of the children of Israel — Not the princes who are named (ch. 10.), but chiefs, leading men, though not of the first rank. 16. Oshea i. e., .a desire of salvation. Jehoshua, by prefixing the name of God, means "divinely appointed," "head of salv.ation," "Saviour," the same as Jesus. 17. Get you up this way, and go up Into tlic mountain—Mount Seir (Deuteronomy 1. 2), which lay directly from Sinai across the wilderness of Paran, in a north-easterly direction into the southern parts of the promised land. 30. Now the time was the time of the first ripe grapes—Tliis was in August, when the first clusters are gatliered, the second in September, and the third in October. The .spies' absence for a pe. 'od of fortjdays, determines the grapes they brought from Eshcol to have been of the second period. 21-34. So they searched the land — Tliey advanced from south to north, reconnoitring the whole land, the wilderness of Zln—a long level plain, or deep valley of sand—the monotony of which is relieved by a few tamarisk and rethem trees, and wliich, under the names of El Ghor and El Araba, forms the continuation of the Jordan valley, extending from tlie Dead Sea to the Gulf of Akaba. Rehoto—or, Beth-rehob, was a city and district situated, according to some, eastward of Sidon
7.) The C'an.ianites dwell by the sea—Tlie remnant of the original inliabitants, who liad been dispossessed by the Philistines, were divided into two nomadic hordes one settled eastward near llie Jordan ; the other westward, by the Mediterranean. 33. A I.-tnd that eatrth up the Inhabitants—(. e., .in unliealtiiy climate and country. Jewish writers say that in the course of their tr,ivels they saw a great many funerals, vast numbers of the CanaaiiItes being cut ott' at tliat time, in tlie providence of God, by a plague or the hornet. (Joshua 21. 12.) men of great stature—TIlis was evidently a false and ex.'iggerated report, representing, from timidity or malicious artifice, wliat was true of a few as descriptive, of tlie people generally. 33. there we saw tlie giants, t,!ie sons of AnaU The name is derived from the son of Arba—a great man among the Araiiians{Josliua 15. U), who probably obtained his appellation from wearing a sjilendid collar or chain round Ills necli, as the word imports. The epithet "giant" evidently refers liere to stature. (See on Genesis 6. 4.) And
and, according to others. Is the same as El Hole, an extensive and fertile champaign country, at the foot of Anii-libanus, a few leagues below Pane.is. as men come unto Ilamath—or, " the entering in of Hamath" (2 Kings
it is probable the Anakims were a distinguished family, or perhaps a select body of warriors, cliosen for tlieir extraordinary size, we were In our own sight as grnsshoppers—a strong Orientalism, by which tlie treacheroiia spies gave an exaggerated report of tlie physical strength of the people of Cauaa;i.
\i. 25\ now the valley of Balbeck, a mountain-pass or opening in the northern frontier, which formed the extreme limit in that direction of the inheritance of Israel. From tlie mention of these places, the route of the scouts appears to have been along the course of the Jordan in their advance, and their return was by the western border, tlirougli the territories of the Sidonians and Phil-
istines. 3!i. unto Hebron—situated in tlie heart of the mountains of Judali, in the southern extremity of Palestine. The town or "cities of Hebron," as it is expressed In tlie Heb., consists of a numljer of sheickdoms distinct
Ver. 1-45. 1. The People Murmur at the Spies' Report. All the congregation lifted up their voice and cried-Not literally the whole, for there were some exceptions. 2-4:. Would God tliat we had died in Ei^ypt— Such insolence to their generous leaders, and such ba.se Ingratitude to God, show the deep degradation of the Israelites, and the absolute necessity of the decree that debarred that generation from entering the promised land. They were punished by their wishes being granted to die in that wilderness. A leader to reconduct them to Egypt is spoken of (Nehemiah 9. 17)as actually nominated. The sinfulness and insane folly of their conduct are almost incredible. Their conduct, however, is paralleled by too many amongst ourselves, who shrink from the smallest dilRcul-
froiii each otiier, standing at tlie foot of one of those hills that form a bowl round and enclose it. " The children of Anak," mentioned in this verse, seem to have been also chiefs of townsliips; and this coincidence of polity, existing in ages so distant from eacli other, is remarkable. iVERE Monro.] Hebron (Kirjatli-Arba, Genesis 23. 2) was one of the oldest cities in the world. Zoan (tlie Tanis of the Greeks)—was situated on one of tlie eastern branches of the Nile, near the lake Menzala, and the early royal residence of the Pharaohs, that boasted a higher antiqnity than any other city In Egypt. Its name, whieli signifies flat and level, is descriptive of its situation in the low grounds of the Delta. 33. They came unto the brook of Eshcol— 1 e., "the torrent of the cluster." Its situation was a little to the south-west of Hebron. The valley and its sloping hills are still covered with vineyards, the ch.aracter of whose fruit corresponds to
ties, and rather remain slaves to sin than resolutely try to surmount the obstacles that lie in their way to the Canaan above. 5. Moses and Aaron fell on their faces —as humble and earnest suppliants—either to the people, entreating them to desist from so perverse a design;—or rather, to God, as the usual and only refuge from the violence of that tumultuous and stifle-necked ralible, and a hopeful means of softening and Impressing their liearts. 6. Joshua and Caleb, whicli were of tliem that searched the land, rent their clothes—the two honest spies testifiedtheirgrief and horror. In thestrongest manner, at the mutiny against Moses and the blasphemy against God; while at the same time they endeavoured, by a truthful statement, to persuade the people of the ease with which they might olitain possession of so desirablo a country, provided they did not, by their robollion and ingratitude, provoke God to abandon them. 8. A land flowing with milk and honey—a general expression, descriptive of a rich and fertile country; but the two articles specified were amongst the principal productsof tho Holy Land. 9. Their detence Is departed—i/e6., their shadow. The Sultan of Turke.v and the Schali of Persia are called " the shadow of God," " the refuge of the world." So that the meaning of the phrase, "their defence Isdcw
Its ancient celebrity, and cut down from thence a branch with one cluster of grapes—The grapes roared In this locality are still as magnificent as formerly— they are said by one to be equal in size to prunes, and compared by another to a man's thumb. One cluster sometimes weighs 10 or 12 pounds. The mode of carrying the cluster cut down by the spies, though not necessary from Us weight, was evidently adopted to preserve It entire as a specimen of the productions of the promised land; and the Impression made by the sight of
it would be all the greater that the Israelites were familiar only with the scanty vines and small grapes of Egypt.
SS6. They came to Kadesh—an Important encampment of the Israelites. But its exact situation is not certainly known, nor Is It determined whether it is the same or a different place from Kadesh -barnea. It is supposed to be Identical with AIn-el-Welbeh, a fatuous spring on the eastern side of tlie desert [Kobinson], and also willi Pe-
The Rebellious are Smitten. NIJMBERS XV, The Law of Sundry Offeringt.
parted" from them, is, that the favour of God was now lost to those whose iniquities were full (Genesis 15. 16), and transferred to the Israelites. 10. The glory of the Lord appeared—It was seasonably manifested on this great emergency to rescue His ambassadors from their perilous situation. 11. The Lord said, ... I will smite them •with the x>estileiice—Not a final decree, but a threatening, suspended, as appeared from the issue, on the intercession of Moses, and the repentance of Israel. 17. Let the power of my Lord he great—be magnified. 21. All the eartli shall be filled tt ith the glory of tlie Lord This promise, in its full acceptation, remains to be veri-
The Amalekites and Canaanites, who had been lying In ambuscade expecting their movement, ruslied down upon them from the heights, and became the instruments of punisliing their guilty rebellion, even unto Hormah— The name wis afterwards given to that place in memory of the immense slaughter of the Israelites on this occasion.
Ver. 1-41. The Law OF Sundry OrFEKiNGS. 1,3. The Lord spake unto Moses, saying. Speak unto tlie children of Israel—Some infer from i'. 23, that the date of this communication must be fixed towards the close of the wanderings in the wilderness; and, also, that all the sacrifices prescribed in the law were to be offered only after the settlement In Canaan. 3. Make an offering by fire unto the Lord, a burnt oifering—It is evident that a peace offering is referred to, because this term is frequently used in suoh a sense (Exodus 18.12; Leviticus 17.
fied by the eventual and universal prevalence of Christianity in the world. But the terms were used restrictlvely in I'espect to the occasion, to the report which would spread over all the land of the " terrible things iu righteousness" which God would do in the infliction of the doom described, to which that rebellious race was now consigned, ten times— very frequently. my servant Caleb—Joshua was also excepted, but he is not named, because he was no longer in the ranks of the peo-
5). 4. tenth deal— i. e., an omer, the tenth part of an ephah (Exodus 16. 30). Fourth part of an hin of oil This element shows it to have been different from such meat offerings as were made by themselves, and not merely accompaniments of other sacrifices. 6-12. two tenth ileals—Tlie quantity of flour was increased, because the sacrifice was of superior value to the former. The accessory sacrifices were always increased in proportion to the greater worth and magnitude of its principal. 13-16. a stranger—one wlio had become a proselyte. There was not any of the national privileges of the Israelites, with hardly an exception, in which the Gen-
ple, being a constant attendant on JIoscs. 24. because
lie had another spirit, and hath folloAved me fully— under the influence of God's Spirit, was a man of bold, generous, heroic courage, above worldly anxieties and
fears. 25. Now the Amalekites and the Canaanites dwelt in the valley i. c, on the other side of the I<lumean mountain, at whose base they were then encamped. Those nomad tribes had at that time occupied it with a determination to oppose the further progress of the Hebrew people. Hence the command to seek a safe and timely retreat into the desert, to escape the pursuitof those resolute enemies, to whom, with their wives and children, they would fall a helpless prey, because they had forfeited the presence and protection of God. The 2oth verse forms an important part of the narrative, and should be freed from the parenthetical form which our English translators have given it. 30. Save Caleb and Josliisa—These are specially mentioned, as honourable exceptions to the rest of the scouts, and also as the future leaders of the people. But it appears that some of the old generation did not Join in the mutinous murmuring, including in that number the whole order of the priests. (Joshua U. 1.) 34. ye shall know my breacli of promise i. c, that in consecjuence of your violation of tlie covenant betwixt you and me, by breaking the terms of it, it sliall be null and void on my part, as 1 shall withhold the blessings I promised in th.at covenant to confer on you on condition of your obedience. 3G-38. the men that tlld bring \ip the evil report upon the land, died by tlie plague before tl>c Lord—Ten of the spies were struck dead on the spot—either by the pestilence, or some other judgment —tlie great and appalling mortality occasioned by which cleaily betokened the hand of tlie Lord. 40-4,5. TSiey rose up early In tlie moriiiiig, and gat them to the top of tlie mountain—Nolwitlistanding tlie tidings that .Moses coMimunieuted, and wliieh difl'iised a general feeling of melancholy and grief througliout the camp, the impression was of very brl<'f continuance. They rushed from one extreme of rashness and perversity to another, and the obstinacy of their rebellious spirit was evinced by their active preparations to ascend tlie hill, notwithstanding the Divine warning they had r<!celve<l not to undertake tliat enterprise, for we have sinned— i. />., sensible of our sin, we now repent of it, and are eager to do as Caleb and Joshna exhorted us—or, as some rendin' It,
tile stranger might not, on conforming to certain conditions, fully participate. 19. when ye eat of the bread of the land, ye shall offer np an lieave oltering—The offering prescribed was to precede the act of eating, unto the LoTtl i.e., the priests of the Lord. (E/.ekiel -11. 30.) 20. heave oifering of the threshing-floor— meaning the corn on the tlireshing-fioor— i. e., after harvest, so shall ye heave It— to the priests accompanying the ceremony with the same rites. 22. if ye liavc erred and not observed all these commandments, &c.—respecting the performance of Divine worship, and the rites and ceremonies that constitute the holy service. The law relates only to any omission, and consequently is quite different from t?iat laid down in Leviticus 4. i;>, wliicli implies a transgression or positive neglect of some observances requireil. Tliis law relates to private parties, or individual tribes; ttnno the whole congregation of Isra<'l. 24-36. If nnght be committe<l by Ignorance—The 5Iosaic ritual was complicated, and the ceremonies to bo gone through in the various instances of purification which are specified, would expose a worshipper, through ignorance, to the risk of omitting or neglecting some of them. This law includes the stranger in the number of those for whom the sacrifice was offered for the sin of general ignorance. 37-21). If any soul sin through ignorano—Not only In common with the general body of the i^eople, but his personal sins were to be ex])iated in the same manner. 30. the soul that doeth aught presumpitnously—Heh. with an lii<)h or iipli/ted tuind—
i.i'., knowingly, wilfully, obstinately. In this sense the phraseology occurs. ( F.xodus 14. 8; TiCvitlcus 20. 21 ; Psalm
10. 1.'!.) the same reproaclieth the Lord—sets Him at open di'tliiiicc, and dishonours His majesty. 31. his Inl<iul(y shall be upon him—i.e., the punishment of his sins shall fall on himself Individually; no gutltshullbo incurred by the nation, unless there bi' a criminal carelessness In overlooking the odence. 33-.'}4. a mnn that gadiei-ed stIrUs upon the aabbatli-ilay—Tli is i iiclili ii t
ttioiir/h we have sinned, we trust God will yet give us the land of promise. The entreaties of their iiriulent and pious leader, wiio re present (>d to them tliat t heir enemies, scaling tli(! ot h<'r siih'of the valley, would post ( liemsi'l vi's on the topof the hill before them, werodisregarded. How strangely i)erv(?rse the conduct of the Israelites, who, shortly before, weVe afraid that, though their Almlglity King was willi them, tliey could not get ))ossesKlon of the land; and yet now they act still more foolishly in su])- poslng tliat, though God were* not with tliein, they could expel the inhabitants l>y their unaided eflbrts. The conequencos were .such as iiilglit have been aiitlcijiated. 106
Is evidently narrated as an Instanceof ))resuniptuoussiii. The mere gathering of sticks was not a sinful act, and might be necessary for fuel to warm hlni, or to niuUe ready his food. But Its being done on the sabliath altered the entire character of the action. The law of the sabbath being a jilaiu and pos't'vo eommandnient, this tiMnsgression of It was a known and wilful sin, and U was marked by several aggravations. For the deed was done with unblushing boldness In broad daylight, In opeu
The Ecbdlion of Koi ah, NUMBERS XVI. DalhdV; ana Abiram,
cover their lost rights of prlmogoniture. \Vl;eii tlie conspiracy was ripe, they openly and boliUy declared its ob-
defiance of the Divine aiitliority—In flagrant inconsist-
ency with his religious connection witli Israel, as the covenant people ot God; and it was an application to Impioper purposes of time, whicli God had consecrated
ject, and at the head of 250 princes, charged Moses with an ambitiousand unwarrantable usuri)ati()n ol authority, especially in tlie appropriation of the pricslhood, for they disputed the claim of Aaron also to pre-eminence. 3. They gathered tliemselves together against Moses and against Aaron—The assenrblage seems to liave been composed of the whole band of conspirators; .and they grounded their complaint on the fact tliat the vvliole people being separated to the divine service (Exodus 1!). (ij, were equally qualified to present oft'erings on the altar, and that God being graciously present among them by the tabernacle and the cloud, evinced his readiness to receive sac-
to h , mself and the solemn duties of religion. The olfender
wa/t brought before llie rulers, who, on hearing the pain-
ful report, were at a loss to determine what ought to be
done. That they should have felt any embarrassment in
such a case may seem surprising, in the face of the sab-
bath law. (Exodus 31. 14.) Their difficulty jiroljably arose from this being the first public offence of the kind which had occurred; and the appeal might be made to remove
all ground of complaint—to produce a more striking
effect, and that the fate of tills criminal might be a beacon to warn all Israelites in future. 35, ."JG. The Lord
rifices from the hand of any otliers as well as from theirs. 4. When Moses heard it he fell upon his faee—This attitude of prostration indicated not only his huiiibie and earnest desire that God would interpose to free him from the false and odious imputation, but his strong sense of the daring sin involved in this proceeding. Wliatever
gala, Tlie man sliall surely be put to de.itli—Tlie Lord was king, as well as God of Israel, and the ofl'ence being
a violation of the law of the realm, the Sovereign Judge gave orders that this man should be put to death, and, moreover.requiredtliewliole congregation to unite in exe-
feelings may be entertained respecting Aaron, who had formerly headed a sedition himself, it is impossible not to sympathize with Mo.ses in this difficult emergency. But he was a devout man, and the prudential course he adopted was probably the dictate of that heavenly wisdom witli wliich, in ansv/er to his praj^ers, lie was endowed. 5-11. He spake nnto Korah and all iiis company—They were first addressed, not only because being a party headed by his own cousin, Moses miglit hope to have more influence in that quarter, but because they were stationed near the tabernacle, and especially because an expostulation was the more weighty coming from him who was a Levite himself, and wlio was excluded along with his family from the priesthood. But
cuting the fatal sentence. 38, bid them that tbey make
friitges in the bor<ler of their garments—These were narrow strips, in a wiiig-lilie form, wrapped over the
shoulders, and on various parts of the attire. " Fringe," however, is the English rendering of two distinct Heltrew words—the one meaning a narrow lappet or edging, called
the "hem or bolder" (Matthew 2!. 5; Luke 8. 44), M'hich,
in order to make it more attractive to the eye, and consequently more serviceal)le to t!ie purpose desia-ibed, was covered with a riband of blue orrather purple colour;
the other term signifies strings with tassels at the end,
fastened to the corners of the garment. Both of these
are seen on the Egyptian and Assyrian frocks; and as
the Jewish people were commanded by express and repeated ordinances to have them, the fashion was rendered subservient, in their case, to awaken high and
to bring the matter to an issue, he proposed a test wliich would aft'ord a decisive evidence of tlie divine appointment. E-ven to-morrow lit., "in the morning," the usual time of meeting in the East lor the settlement of public affairs, the Lord will show wIio are his, . . , even him whom he hath chosen will lie cause to come near unto him— i. e., will bear attestation to his ministry by some visible or miraculous token of his ajiproval.
religious .associations—to keep them in habitual remembrance of the Divine commandments. 41. I am the Liord yonr God—The import of this solemn conclusion
Is, that though he was displeased with them for their frequent rebellions, for wliich tliey would be doomed to
forty years' wanderings. He would not aliandon them, but continue His divine protection and care of them till they were brought into the land of promise.
G. take your censers, Koi-ah, and all his company,
iSc. i. e., since you aspire to the priesthood, then go, perform the highest function of the oflice—that of offering incense; and if you are accepted—well. How magnanimous the conduct of Moses, who was now as willing that God's people should be priests, as formerly tliat they should be prophets. (Ch. H. 29.) But he warned them that they were making a perilous experiment. 1^-14. Moses sent to call Dathan anil Abiram—in a separate interview, the ground of their mutiny being ditterent; for wliile Korah murmured against the exclusive appropriation of the priesthood to Aaron and his family, they were opposed to the supremacy of Moses in civil power. They refused to obey the summons ; and their refusal was grounded on the plausible pretext that their stay in the desert was prolonged for some secret and seltisli jMirposes of the leader, who was conducting them like blind men wherever it suited him. 15. Moses was very wroth Tliough the meekest of all men, he could not restrain his
Ver. 1-30. The Rebellion of Korah. 1, 3. Now Korah, the son of Iilinr—Izhar, brother of Amram (Exodus 6. 18), was the second son of Kohath, and for some reason unrecorded he had been supplanted by a descendant of the fourth son of Kohath, who was appointed prince or chief of the Kohathites. (Oh. 3. 30.) Discontent with the preferment over him of a younger relative was probably the originating cause of this seditious movement on the part of Korah. Datl>an, Abiram, and On—These were confederate leaders in tlie rebellion, but On seems to have afterwards withdrawn from tlie conspiracy. Took men—The latter mentioned individuals being all sons of Reuben, the eldest of Jacob's family, had been stimulated to this Insurrection on the pretext that Moses had, by an arbitrary arrangement, taken away the right of primogeniture, which had vested the hereditary dignity of the priesthood In the first-born of evei'y family, witli a view of transferring the hereditary exercise of the sacred functions to a particular branch of his own house; and that this gross Instance of partial it,y to his own relations, to the permanent detriment of others, was a suflicient ground for refusing allegiance to his government. In addition to this grievance, another cause of jealousy and dissatisfaction that rankled In the breasts of the Reuben-
indignation at these unjust and groundless charges; and the highly-excited state of his feeling was evinced by the utterance of a brief exclamation in the mixed form of a prayer and an Impassioned assertion of his integrity.
(Cf. 1 .Samuel 12. 3.) And said toito the Lord, Resiiect not their oflfering—He calls it their offering, because, though
It was to be offered by Korah and his Levitical associates,
it was the united appeal of all the mutineers for deciding the contested claims of Moses and Aaron. lG-18. Moses said unto Korah, Be tliou and all thy company bcforn
tine Lord i. e., at " the door of the tabernacle " (v. IS), that the assembled people might witness the experiment, and be properly imjiressed by the issue, two hundred and llfly censers—probably the small platters, common la Egyptian families, where incense was oflered to household deities, and which had been among the precious things borrowed at their departure. 'M, '41. The Lord spaka
Ites was the advancement of Judah to the leadership amongst the tribes. These malcontents had been incited by the artful representations of Korah (Jude 11), with whom the position of their camp on the south side afforded them facilities of frequent .ntercourse, and who, Jn addition to his feeling of per»onai wrongs, participated In their desire, if he did not originate the alteii/pt, to re-
AmorCs Rod Fkturisheth. xmiBERs XYir, xvrir. The Priests' Portion.
name would have opened'a door of controversy among tha Levites ; and as there was to be one rod only for the head of each tribe, the express appointment of a rod for Aaron determined him to be the liead of that tribe, as well na that branch or family of tlie tribe to which the priestly dignity should belong. These rods were to be laid in the tabernacle close to the ark (cf. v. 10 and Hebrev.'S 9. 4), where a divine token was promised that would for all time terminate the dispute. 6, the rod of Aaron was among tlifir rods—cither one of the twelve, or, as many suppose, a thirteenth in the midst. (Hebrews 9. 4.) The rods were of dry sticks or wands, probably old, as transmitted from one head of the family to a succeeding. 8. Moses went into the tabernacle—being privileged to do so on this occasion liy the special command of God; and he there beheld the remarkable spectacle of Aaron's rod which, according to Josepliiis, was a stick of an almond tree, bearing fruit in three difTerent stages at once—buds, blossoms, and fruit. 10. Bring Aaron's rod again before the testimony, to be kept for a token against tlie rebels —For if, after all admonitions and judgments, seconded by miracles, the people should still rebel, thejwould certainly pay tlie penalty by death. I'Z, 13. Behold we die, we perish—An exclamation of fear, both from the rememljrance of former judgments, and the apprehension of future relapses into murmuring, cometh any thing near i.e., nearer than he ought to do; an error into which many may fall. "Will the stern justice of God overtake every slight offence? We shall all bo destroyed. Some, however, regard this exclamation as the symptom of a new discontent, rather than the indication of a reverential and submissive spirit. Let us fear and sin not.
nnto Moses and Aaron, sayiiis;, Sennratp yonrsclvos from nmoiif; tills congregation—Curiosity to witness the exciting spectacle attracted a vast concourse of tlie people, and it would seem thai the popular minil liad Deeu incited to evil by tlie clamours of the mutineers against Moses and Aaron. There was something in tlicir heliaviour very ofTensive to God; for after }Iis glory had oppeared—as at the installation of Anion (Leviticus !l. 28), so now for his confirmation in the sacred office—He bade Moses and Aaron withdraw from the assembly "that He might consume them in a moment." Tliey fell npon
tlieir faces, and said, O God, tlie God of t!ie spirits of all flesli—The benevolent importunity of their prayer was the more remarkable that the intercession was made
for their enemies. 24-36. Speak nnto the congregation,
. . Get yoti up from tlic taliernacle—Moses was attended in the execution of this mission by the elders. The united and urgent entreaties of so many dignified personages produced thedesired effect of convincing tlie people of tlreir crime, and of withdrawing them from the company of men who were doomed to destruction, lest, being partakers of their sins, tliey.should perish along with them. 37. tlie tabernacle of Korali, Dathan, and A.birani—Korah being a Koliathite, his tent could not have been in the Reubenite camp, and it does not ajipear that he himself was on tlie spot where Uatlian and Abiram stood with their families. Their altitude of defiance Indicated their daring and impenitent character, equally regardless of God and man. aS-Sl. Moses said, Hereby ye shall know that the Lord hath sent me to do all these -ivorks—The awful catastrophe of the earthiiuake which, as predicted by Moses, swallowed up those impious rebels in a living tomb, gave the divine attestation to the mission of Moses, and struck the spectators witli Bolemn awe. 35. there came out a tire from the Lord
t. e., from the cloud—This seems to describe the drst ruction of Korah and those Levites who with him aspired to the functions of the priesthood. fSee on ch. 2(). 11,").S; IC'hroni-
Ver. 1-7. The Charge of the Priests and Levites.
1. Tlie Lord said unto Aaron, Thou, and tJiy sons, and thy father's house with thee, shall bear the ini<iuity of the. sanctuary—.Security is liere given to the people from the fears expressed (ch. 17. 12), by the responsibility of attending to all sacred things being devolved upon the priesthood, together with the penalties incurred through neglect; and thus the solenin responsibilities annexed to their high dignity, of having to answer not only for their own sins, but also for the sins of tlie people, were calculated in a great measure to remove all feeling of envy at the elevation of Aaron's family, when the honour was weighed in the balance with its liurdens and dangers.
eles 6. 22. 37.) 37-39. Spealc unto Eleazar—He was selected last the high priest might contract defilement from goi ng a mong the dead carcasses, the braxen censers made broad plates to be a memorial—The altar of bvinit olt'erIngs, being made of wood, and covered with brass, this additional covering of broad plates not only rendered it doubly secure against the fire, but served as n, warningbeacon to deter all from future invasions of the priesthood. 41. The children of Israel murmured against Moses and against Aaron, saying. Ye have killcxl (lie people of the Lord—What a strange exhibition of popular prejudice and passion—to blame the leaders for saving the rebels! Yet Moses and Aaron interceded for the people—the high priest perilling his own life in doing good to that perverse race. 48. he stood between tlie living and the dead—The plague seems to have begun In the extremities of the camp. Aaron, in this remarkable act, was a type of Christ.
SJ-7. thy brethren of the trii)c of Levi—The departments of the sacred ollice, to lie tilled respectively by Ino priests and Levites, are here assigned to each. To the priests were committed the charge of the sanctuary and the altar, while the Levites were to take care of evei>'- tliing else about the tabernacle. The Leviti'S were to attend the priests as servants—bestowed on them as "gilts' to aid in the service of the tabernacle—while the high and dignified office of the priesthood was a " service of gilt." " A stranger," t. e., one, neillu-r a priest nor a Levite, who should Intrude into any departments ot the sacred ottice, should incur the penally of deadi.
Ver. 1-13. Aaron's Ron Flouki.siteth. 2. Speak unto the children of Israel—The controversy with Moses and Aaron about the priesthood was of su(^h a nature and magnitude as required a decislv(! and authoritative" settlement. For the removal of all doubts, and the silencing
K-20. The Rr hosts' Portion. S-13. Tlie Lord spaKe nnto Aaron, I have given (lice charge of my heave olt'crings—A recai)itulation is made in this passage of certain perquisites specially appropriated to the maintenance of the priests. They were parts of the votive and freewill offerings, including both meat and bread, wine and oil, and the II isl -fruits, which formed a large and valuable item. 11. every thing devoled In Israel shall be thine—provided it was adapted for food or consumable
. of all murmuring in future regarding the holder of the
office, a miracle was wrought of a remarkable character and permanent duration, and In the manner of iierformIng It, all the people were made to have a din^ct and special Interest, take every one . . . princes . . . twelve rods—As the princes, being the eldest sons of the chief famil.v, and heads of their tribes, might have advanced the best claims to the priesthood, if that sacred dignity was to be shared among all the trilics, tlicy were therefore selected, and being twelve In number—that of .Joseph being counted only one—Moses was ordered to see that the name of each was Inscribed-a practice borrowed from the Egyptians—upon his rod or wand of otHce. The name of Aaron ratlier than of Levi was used, as the latter
b,v use ; for the gold and silver vessels that were dedicated as the spoils of victory were not given to the priests, but for the use and adornment of the sacred edifice. 19. II Is a covenant of salt—j. p., a periietnul ordln.ince. This figurative form of expression was evidently founded on the conservative properties of salt, which keejis meat from corruption, and hence It became an emblem of Inviolability and permanence. It is a common phrase among.sl Oriental pi:ople, who consider the eating of salt a picugfc
The Water oj Separation. NUMBERS XIX, XX. Tlie Death of Miriam,
of fidelity, binding them in a covenant of friendsliip; and hence the partal^ing of the altar meats, whicli were appropriated to the priests on condition of tlieir services, and of which salt formed a necessary accompaniment, was naturally called a covenant of salt (Leviticus 2. 13).
the ashes were the same as those employed in the .sprinkling of lepers (Leviticus 14. 4-7). It was a water of separation—'t. e., of "sanctification' for the people of Israel. 7. the priest sliall be nnclean until the even—The ceremonies prescribed show the imperfection of the Levitical priesthood, while tliey tj'pify the condition of Christ when expiating our sins. (2 Corinthians 5. 21.) 11-22. he that toucheth the dead body of any man, sliall be unclean—This law is noticed here to show the uses to which the water of separation was applied. The case of a death is one ; and as in every family which sustained a bereavement the members of the liouseliold became defiled, so in an immense population, wliere instances of mortality and otlier cases of uncleanness would be daily occurring, the water of separation must have been in constant requisition. To afford tlie necessary supply of the cleansing mixture, the Jewish writers say that a red heifer was sacrificed every year, and that the ashes, mingled with the sprinkling ingredients, were di.stributed through all the cities and towns of Israel. 13. he shall purify himself the tliird day—The necessity of applying the water on tlie tliird day is inexplicable on any natural or moral ground; and, therefore, the regulation has been generally supposed to have had a typical reference to the resurrection, on that day, of Clirist, by whom His people are sanctified; while the process of ceremonial purification being extended over seven days, was intended to show that sanctification is progressive and incomplete till the arrival of the eternal Sabbath. Everyone knowingly and presumptuously neglecting to have himself sprinkled witli this water was guilty of an offence which was punished by excommunication. 14. when a man dieth in a tent, ttc.—The instances adduced appear very minute and trivial; but important ends, both of a religious and of a sanitary nature, were promoted by carrying the idea of pollution from contact with dead bodies to so great an extent. While it would effectually prevent that Egyptianized race of Israelites imitating the superstitious custom of the Egyptians, who kept In their houses the mummied remains of their ancestors, it ensured a speedy interment to all, thus not only keeping burial-places at a distance, but removing from tlie habitations of the living the corpses of persons who died from infectious disorders, and from the open
21-:fi. The Levitks' Poktion. 21, 33. I nave given to the cliildreii of Levi all the tentU In Israel for an Inheritance, for their service which they serve—Neitlier the piiests nor the Levites were to possess any allotments of land, but to depend entirely upon Him who liberally provided for them out of His own portion; and this law was sul)servient to many important purposes—such as
that, being exempted from the cares and labours of worldly business, they might be exclusively devoted to His service; that a bond of mutual love and attachment might be formed between the people and the Levites, who, as performing religious services for tlie people, derived their subsistence from them ; and further, that being the more easily dispersed among the different tribes, they might be more useful in instructing and directing the people. 23. but the licvltes shall do the service of the congregation ; they sitall bear their iniqnity—They were to be responsible for tlie right discharge of those duties that were assigned to them, and consequently to bear the penalty that was due to negligence or carelessness in the guavdiansliip of the holy things. 36. the I.elt<;a . . . offer a tenth of the tithe—Out of their own they were to pay tithes to tlie priests equally as the people gave to them. The best of tlieir tithes was to be assigned to tlie priests, and afterwards they enjoyed the same liberty to make use of the remainder that other Israelites had of the produce of tlieir thresliing-floors and winepresses. 33. ye sliall bear no sin by reason of it, &c. Neglect in having the best entailed sin in the use of such unjiallowed food, and the holy things would be polluted by the reservation to themselves of what should be offered to God and the priests.
Ver. 1-22. The Watbk of Separation. 3. This is the ordinance of the law—An institution of a peculiar nature ordained by law for tlie purification of sin, and provided at the public expense, Ijecause it was for the good of the whole community, speak unto the children of Israel, that they bring thee a red heifer withont spot, &c.—Tliis is the only case in which the colour of the victim is specified; and it has been supposed the ordinance w.as designed in opposition to the superstitious notions of tlie Egyptians. That people never offered a vow but they sacrificed a red bull, tlie greatest care being taken by their priests in examining whether it possessed the requisite characteristics, and it was an annual offering to Typhon, their evil being. By the choice, both of the sex and the colour, provision was made for eradicating from the minds of the Israelites a favourite Egyptian superstition regarding two objects of their animal worship. 3. ye shall give her unto Eleazar, that he may bring her forth withont the camp—He was the second or deputy high priest, and he was selected for this duty iiecause the execution of it entailed temporary defilement, from which tlie acting liigh priest was to be preserved with the greatest care. It was led " forth without the camp," in accordance w^i the law regarding victims laden witli tlie sins of the people, and thus typical of Christ (Hebrews Vi. 12; also Leviticus 24.lt). The priest was to sprinkle the blood "seven times" before—
field the unburied rem.iins of strangers and foreigners who fell in battle. 21. lie tliat sprinkietli, and he that toucheth tite water of separation, shall be nnclean until even—The opposite effects ascribed to tlie water of separation—of cleansing one person and defiling another —are very singular, and not eapalile of very satisfactory explanation. One important lesson, however, wiis tiius taught, that its purifying efficacy was not inherent iu
itself, but arose from the Divine appointment, as in other ordinances of religion, which are effectual means of salvation, not from any virtue in tliem, or in liini that administers them, but solely through the grace of God communicated thereby.
Ver. 1-29. The Death of Miriam. 1. Then came tlie children of Israel . . . into the desert of Zin in the first month—i. e.. Of the fortieth year (cf. v. 22,2:!, with ch. 33. 38). In this history only the principal and most Important incidents are recorded, those confined cliiofly to the first or second and tlie last years of llie jourueyIngs in the wilderness, thence cjillrd Et-Tih. Between the last verse of the preceding and the first verse of this cliapter there is a long and undescribcd interval of thirtyseven years, tlie people abode In Kndesh—siipjjosed to
lit., totvards or near the tabernacle, a description which seems to imply either that he carried a portion of the blood In a bason to the door of the tabernacle (Leviticus
1)6 what is now known as AIn El-Weibeh, tliice springs surrounded by palms. (.See on cli. 13. 2(i.) It was thtir second arrival after an Interval of thirty-einlil years. (Deuteronomy 11. IC.) The old generation had nearly all iMed, anil the new one encamped in it with Un: view of entering the promised land, not, however, as foi nierly on