Chapter XXVII (continued, part 3)
4. 17), or that in tlie act of sprinkling he turned his face towards the sacred edifice, being disqualitled through the defiling influence of this operation from approaching close to it. By this attitude he Indicated that ho was presenting an expiatory sacrifice, for tlie acceptance of which
he hoped, In the grace of Go<l, by looking to the mercyseat. Every part of It was consumed by fire except the blood used In sprinkling, and the ingredients mixed with
tlie south, but by crossing the Edomlte region on tlie last. Miriam died there—four mouths before Aaron.
Moses Smitelh the Rock. KUMBERS XXI. Israd Atkickcd by the Canaanites.
9-13. there was no water for tlie congregation—There was at Kadesh a fountain, En-Mislipat (Genesis U. 7), and at the first encampment of the Israelites there was no want of water. It was then either partially dried up by the heat of the season, or had been exhausted by Ihe demands of so vast a multitude. 6. Moses and Aaron went from the presence of the assembly—Here is a fresh ebullition of the untivmed and discontented spirit of the people. The leaders fled to the precincts of the sanctuary, both as an asylum from the increasing fury of the highlj'-excited rabble, and as their usual refuge in seasons of perplexity and danger, to implore tlie direction and aid of God. 8. take the rod—which had been deposited in tlie tabernacle (ch. 17. 10), the wonder-working rod by which so many miracles had been performed, sometimes called "the rod of God" (Exodus 4. 20), sometimes Moses' (V. 11) or Aaron's rod (Exodus 7. 12). 10. Moses said, Hear now, ye rebels, must we fetch you water oiit of this rock—The conduct of the great leader on this occasion was hasty and passionate (Psalm 106. 33). He had been directed to speak to the rock, but he smo/e
manner of his death was arranged in tenderness of love, and to do him honour at the close of his earthly service.
His ascent of the mount was to afTord him a last look of the camp, and a distant prospect of the promised land. The simple narrative of the solemn and impressive scene implies, though it does not describe, the pious resignation, settled faith, and inward peace of the aged pontiff. 20. Strip Aaron of his garments i. e., his pontifical robes, in token of his resignation. (See Isaiah 22. 20-25.) put them on liis son—as the inauguration into his high
office. Having been formerly anointed with the sacred
oil, that ceremony was not repeated, or, as some think, it was done on his return to the camp. 38. Aaron died on the top of tlie mount—(See on Deuteronomy 10. 6.) A tomb h.as been erected upon or close by the spot where he was buried. 29. When all the congregation saw that Aaron was dead—Moses and Eleazar were the sole w-itnesses of his departure. According to the established law, the new high priest could not have been present at the funeral of his father without contracting ceremonial defilement. (Leviticus 21. 11.) But that law was dispensed with in the extraordinary circumstances; the people learnt the event not only from the recital of the two witnesses, but from their visible signs of grief and change; and this event betokened the Imperfection of the T<evitical priesthood. (Hebrews 7. 12.) They mourned for Aaron thirty days— the usual period of public and solemn mourning. (See on Deuteronomy 34. 8.)
it twice in his impetuosity, thus endangering the blossoms of the rod, and, instead of speaking to the rocic, he spoke to the people in a fury. 11. the coiigregntioji drnnk, and their beasts—Physically the water aflbrded the same kind of needful refreshment to both. But in a religious point of view, this, which was only a common element to the cattle, was a sacrament to the people
(1 Corintliians 10.3, 4)—it possessed a relative sanctity Imparted to it by its Divine origin and use. 1^. The Lord spa Ice unto Bloses and Aaron, Because ye believe<l me not, &c.—The act of Moses in smiting twice betrayed a doubt, not of the power, but of the will of God to gratify Buoh a rebellious people, and liis exclamation seems to have emanated from a spirit of incredulity akin to Sarai's (Genesis IS. 13). Tliese circumstances indicate tlie influence of unbelief, and there might have been others unrecorded whicli led to so .severe a chastisement. 13. this is the water of Meribah—The word Kadesh is added to it to distiuguisli it from another Meribah (Exodus 17. 7). 14-16. Moses sent messengers to tlie hiitg of Edom The encampment at Kadesli was on the confines of the Edomite territory, through which the Israelites would have liad an easy passage across the Aral)ah by Wady-elGhuweir, so that they could have continued their course around Moab, and approached Palestine by the east. [Roberts.] The Edomites being the descendants of Esau, and tracing their line of descent from Abraham as their common stf)ck, were recognized by the Israelites as brethren, and a very brotherly message sent to tliem. 17. We will go by the king's highway—probaI)!y M'atlyel-Ghu weir ( UoBEUTd], through whicli ran one of the great lines of road, constructed for commercial caravans, as well as for tlie progress of armies. Tlie engineering necessary
Ver. 1-33. Israel Attacked by the Canaanites.
1. King Arad the C'anannite—rather, the Canaanite king of Arad—an ancient town on the southernmost borders of Palestine, not far from Kadesh. A hill called Tell Anid marks the spot, heard that Israel came by the way of file si>ies—in the way or manner of spies, steal-
tliily. or from spies sent by himself to ascertain the designs and motions of the Israelites. The Septuagiiit and
ollicns consider the Heb. word "spies" a proper name, and render it: "Came by the way of Atharim towards Arad." [Kknnicott.] he fought against Israel, and took some of them prisoners—This discomfiture was permitted to teacli tliem to expect the conquest of Canaan not from their own wisdom and valour, but solely from the favour and help of God. (Deuteronomy 9.4; Psalm
44. 3, 4.) a, 3. Israel vowed a vow unto the Lord Maile to feel their own weakness, they Implored the aid of Heaven, and. In anticipation of it, devoted the cities of
tliis king to future destruction. The nature and consequence of sucli anathemas are described. (Leviticus 27.; Deuteronomy 13.) This vow of extermination against Arad gave name to the place Hormah (slaughter and des-
truction), though it was not aceompllslied till after the passage of the .Jordan. Others think Ilormah the name of a town mentioned. (Joshua 12. 14.) *. They Journeyed from mount Hor—On being refused the passage
for carrying them over mar.shes or mountains, and the care requisite for protecting them from the shifting Bands, led to their being under the special care of the
rc<iuestcd, tliey returned through the Arabah, " the way of I he Red Sea," to Elath, at the head of the eastern gulf of the Red Sea, and thence passed up through the mountains
state. Hence the expression, "the king's highway," which is of great antiquity. 19. If I and my cattle drink of thy water, then I will pay for it—From the scarcity of water in the warm climates of the East, the practice of levying a tax for the use of the wells is univia'sal; and the Jealousy of the natives. In guarding the collected treasures of rain Is often so great, that water cannotr be procured for money, ai. Eklom refused to give Israel passage through Ills boixler, &c.—a chiu lisli refusal oliliged them to take another route. (See on chapter 21. I ; IH uteronomy 2.4; .Judges 11. IH; .see also 1 .Samuel 11.47; 2 Samuel S. 14, which describe the retribution that was
to the eastern desert, so as to make the circuit of the land of I'Moin. (Ch. 33. 41, 42.) the soul of the people wag much illscouraged because of tlie way—Dlsaiipoint-
nieiit on Ilnding themselves so near the confines of the promised land, without entering it—vexation at the re-
fusal of a passage through P^lom, and the absence of any Divine Inti i position in their favour—aliove all, the neces-
sity of a retrograde Journey, by a long and circuitous route
tlirougli the worst parts of a sandy desert, and the dread
of being iilunged into new and unknown dlfflcultles—all
tJlkcn.) !J'J. the children of Israel came unto mount Hor—now Gebel Ilaroun, the most striking and lofty eli'- vation in tlie Selr range, called emphatically (i'. 2S), "the mount." It Is conspicuous by its doubU^ top. !44-aH. Aaron sliall be gathered unto his people— In accordance with Ills recent doom, he, attired in the high priest's costume, was commanded to ascend that niounlaln and
this pr(>diic(Ml a deep depression of sjilrlts. liiit It was
followed, as usually, by a gross outburst of murmuring at the scarcity of water, and of expressions of disgust at the manna. .'>. Our soul loathetli this light breod—i. p., bread witlioul substance or nutritious quality. The refu-
tation of this ealuinny appears In the fact, that on the strength of this food they performed for forty years »« many and toils.ime Journeys. I5ut they had been indulg-
die. Hut although the time of his death was hastened l>y
tlie Divine displeasure as a punlsliineiit for his sins, the
Fury Serpenh Sent, NUMBERS XXII. BalaL Scailelh jot Balaam,
ious arms of Sihon. 3.3. they went by the way o< Baslian—a name given to that district from tlie richness of the soil—now liatanea or El-Uoltein—a hilly region east of the Jordan l.ving lietween the mountains of Hernion on tlie north anil those of Gilead on tlie south. Og giant, an Amoritish prince, wlio, having opposed the progress of the Israelites, was flefeated. 34. Tlie Lord said unto Moses, Fear him not—a necessary encouragement,
liig a hope of the better and more vnried fare enjoyed by a sfltU'd people; and disappointment, always the more bitter as tlie hope of enjoyment seems near, drove them to speak against God and against Moses. (1 Corinthians 10. 9.) 0. Tlic Lord sent rterV serpents among the people—That part of the desert where the Israelites now were—near the liead of the gulf of Akaba— is greatly
Infested with venomous reptiles, of various kinds, particu-
for Ills gigantic stature (Deuteronomy 3. 11) was calculated
larly lizards, which raise themselves in the air and swing themselves fiom branches; and scorpions, which, being
to inspire terror. He and all his were put to the sword.
in the habit of lying among long grass, are particularly dangerous to the barelegged, sandalled people of the East. The only known remedy consists in sucking the wound,
Ver. 1-20. Balak's First Message for Balaam keFUSED. 1. Israel pitched in the plains of Moab—So called from liaving formerly belonged to tliat people, though wrested from them by Sihon. It was a dry, sunken, desert region on tlie east of the Jordan valley, opposite Jericho.
or, in the case of cattle, in the application of ammonia. The species of serpents that cau.sed so great mortality amongst the Israelites cannot be ascertained. They are said to have been " fiery," an epithet applied to them either from their bright, vivid colour, or the violent inflammation
their bite occasioned. 7-9. the people came to Moses, and
3. Balak— i. e., empty. Terrified (Deutennioniy 2. 25; Exodus 15. 15) at the approach of so vast a multitude, and not daring to encounter them in the field, he resolved to secure their destruction by otlier means. 4. elders of Midian—called kings (ch. 31. 8.) and princes (Joshua 13. 21). The Midianites, a distinct people on the southern frontier of Moab, united with them as confederates against Israel, their common enemy. 5. he sent messengers unto Balaam i. e., "lord" or "devourer" of people, a famous sooth-sayer (Joshua 13. 22). son of Beor, or, in the Chaldee form, Bosor—t. e., destruction. Pethor—a city of Mesopotamia, situated on the Euphrates. 6. come, curse me this people—Among the heathen an opinion prevailed, that prayers for evil or curses would be heard by the unseen powers as well as prayers for good, when oflered by a prophet or priest, and accompanied by the use of certain rites. Many examples are found in the histories of the Greeks and Romans of whole armies being devoted to destruction, and they occur among the natives of India and other heathen countries still. In the Burmese war. magicians were employed to curse the Britisli troops. 7. the elders of Moab and of Midian departed witli the rewards of divination—like the fee of a fortune-teller, and being a royal present, it would be something handsome. 8-14. lodge here this night, and I will bring yon word again as the Lord shall speaU unto itke, &c. —God usually revealed His will in visions and dreams; and Balaam's birth and residence in Mesopotamia, whero the remains of patriarchal religion still lingered, account
Bald, We have sinned—Tlie severity of the scourge and the appalling extent of mortality brought them to a sense of
sin, and through the intercessions of Moses, which they implored, they were miraculously healed. He was directed to make the figure of a serpent in brass, to be elevated on a pol e or standard, that it might be seen at tlie extremities of the camp, and tliat every bitten Israelite who looked to
it miglit Ije healed. This peculiar method of cure was designed, in tlie first instance, to show that it was the ef-
ficacy of God's power and grace, not the effect of nature or
art, and also that it might be a type of the power of faith In Clirist to Ileal all who look to Him of their sins (John
3. 14, 15 ; see also on 2 Kings 18. 4). 10. the children of Israel set forward—Along the eastern frontier of the Edom-
ites, encamping in various stations. 13. pitched in the valley lit., the brook-valley of Zared — i.e., the woody (Deuteronomj' 2. 13; Isaiah 15. 7; Amos 6. 11). This torrent
rises among the mountains to the east of Moab, and flowing west, empties itself into the Dead Sea. Ije-Abarim is supposed to have been its ford. [Calmet.] 13. pitched on the other side of Arnon—now El-Mojib, a deep, broad, and rapid stream, dividing tlie dominionsof the Moabites and Amorites. 14. hooU of the wars of tlie Lord—
fragment or passage is here quoted from a poem or history of the wars of the Israelites, principally with a view to decide the position of Arnon. Ar—the capital of Moal). 16. from theuce they went to Beer i. e., a well. The name was probably given to it afterwards, as it is not mentioned (ch. 33). 17, 18. then Israel sang—tills beau-
for his knowledge of the true God. His real character has long been a subject of discussion. Some, judging I'rom his language, have thought him a saint; others, looking to his conduct, have described him as an irreligious charlatan ; and a third class consider him a novice in the faith, who had a fear of God, but who had not acquired power over his passions. [Hengstenberg.] 13. the Lord refuseth to give me leave to go with you—This answer has an appearance of being good, but it studiously concealed the reason of the Divine prohibition, and it intimated his own willingness and desire to go—if permitted. Balak despatched a second mission, which held out flattering prospects both to his avarice am', his ambition. (Genesis 31. 30.) 19. tarry also here this night, that I may know what the Lord will say unto mc more—
tiful little song was in accordance with the wants and feelings of travelling caravans in the East, where water is an occasion both of prayer and thanksgiving. From the princes using their official I'ods only, and not spades, it seems probable that this well was concealed by tlie brushwood or the sand, as is the case with many wells in Idumea still. The discovery of it was seasonable, and owing to the special interposition of God. 31-33. Israel sent megsengerg unto Sihon—The rejecthm of their respectful and pacific message was resented—Sihon was discomfited in battle—and Israel obtained by right of conquest the whole of the Ainorite dominions. 34:. from Arnon unto the Jabbofe—now the Zurka. These rivers formed the southern and northern boundaries of his usurped territory, for the border of Ammon was strong—a reason Stated for Sihon not being able to push his invasion further. 35. Israel dwelt In all the cities—after exterminating the Inhabitants who had been previously doomed (Deuteronomy 2. 34). 36. HeshlSon—(Song 7. i)— situated sixteen English miles north of the Arnon, and from Its ruins appears to have been a large city. 37-30. wherefore they that speak in proverbs—Here Is given en extract from an Amorlte song exultlngly anticipating
Tlie Divine will, as formerly declared, not being according
to his desires, he hoped by a second request to bend it, as he had already bent his own conscience, to his ruling passions of pride and covetousness. The permission granted
to Balaam is In accordance with the ordinary procedure
of Providence. God often gives up men to follow the impulse of their own lusts; but there Is no approval in thus leaving them to act at the prompting of their own wicked hearts (Joshua 13. 27).
The Journey. Ver. 21-41. 31. Bala.-vm saddled hi* ass—Probably one of the white sprightly animals which persons of rank were accustomed to ride. The saddle, as usually In the East, would be nothing more than a pad or
an extension of their conquests to Arnon. The quotation from the poem of the Amorlte bard ends at verse 28. The two following verses appear to be the strains in which the Israelites expose the Impotence of the usurpers. 39. people of Chemosh—the name of the Moabite idol
ills outer cloak. God's anger wag kindled because he went—The displeasure aro.se partly from his neglecting the condition on which leave was granted him—viz., to
(1 Kings 11. 7-33 ; 2 Kings 23. 13; Jeremiah 48. 46). he—i. e., their god, hath surrendered his worshippers to the victor-
Bcdak's Sacrifices. KUMBEKS XXIII, XXIV. BalaaWiS Parables.
wait till the princes of Moab "came to call him." and because, through desire for "the wages of unrighteousness," he entertained the secret purpose of acting in opposition to the solemn charge of God. 34. the angel of the liord stood in a path of the vineyards—The roads which lead through fields and vineyards are so narrow that in most pai-ts a man could not pass a beast without care and caution. A stone or mud fence flanks each side of these roads, to prevent the soil being washed off by the rains. 38. the Lord opened the mouth of the ass—To utter, like a parrot, articulate sounds, without understanding them. That this was a visionary scene is a notion which seems inadmissible, because of the improbability of a vision being described as an actual occurrence in the middle of a plain history. Besides, the opening of the ass's mouth must have been an external act, and that with the manifest tenor of Peter's language, strongly favours the literal view. The absence of any surprise at such a phenomenon on the part of Balaam may be accounted for by his mind being wholly engrossed with the prospect of gain, which produced "the madness of the prophet." "It was a miracle, wrought to humble his proud heart, which had to be first subjected in the school of an ass before he was brought to attend to the voice of God speaking by the angel." [Calvin.] 34, 35. I Itave sinned ... if it displease thee, I '«vill get me back again—Notwithstanding this confession, he evinced no spirit of penitence, as he speaks of desisting only from the outward act. The words " go with the men" was a mere withdrawal of farther restraint, but the terms in
Jacob ; and therefore, whatever prodigies can be achieved by my cliarms, all magical skill, all human power, is utterly impotent to counteract the decree of God. 9. From the top lit., "a bare place" on the rocks, to which Balak had taken hira, for it was deemed necessary to see the people who were to be devoted to destruction. But that commanding prospect could contribute nothing to the accomplishment of the king's object, for the destiny of Israel was to be a distinct, peculiar people, separated from the rest of the nations in government, religion, customs, and Divine protection. (Deuteronomy 83. 28.) So tliat although
I might be able to gratify your wishes against other people, I can do nothing against them (Exodus 19. 5; Leviticus 20. 24). 10. who can count the dust of Jacob I—An Oriental hyperbole for a very populous nation, as Jacob's posterity was promised to be. (Genesis 13. 16; 28. 14.) the number of the fourth part of Israel i. e., the camp consisted of four divisions; every one of these parts was formidable in numbers, let me die the death of the righteous— JJeb., of Jeshurun; or, the Israelites. The meaning is, they are a people happy, above all others, not only in life, but at death, from their knowledge of the true God, and their hope through His grace. Balaam is a representative of a large class in the world, who express a wish for the blessedness which Christ has promised to His people, but are averse to imitate the mind tliat was in Him. 13-15. Come with me unto anotlter place, from whence thou mayest see them—Surprised and disappointed at this unexpected eulogy on Israel, Balak hoped that, if seen from a different poin\t of observation, the prophet would give utterance to different feelings; and
which leave was given are more absolute and peremptory than those in v. 20. 36, 3T. when Balak heard that Balaam %vas come, he went ont to meet him—The higher the rank of the expected guest, politeness requires a greater distance to be gone to welcome his arrival. 38. the Avord that God putteth in my mouth, that sliall I speak—This appears a pious answer. It was an acknowledgment that he was restrained by a superior power. 39. Kirjatli-huzofh — a city of streets. 40. Balak offered oxen and sheep—made preparations for a grand entertainment to Balaam and the princes of Midlan. 41. High places of Baal—eminences consecrated to the worship of Baal-peor (ch. 25. 3), or Chemosh.
.so having made the same solemn preparations, Balaam
retired, as before, to wait the Divine afflatus, he brought him Into the field of Zophim . . . top of Pisgali—a flat surface on the summit of the mountain range, wliich was cultivated land. Others render It " the field of sentinels," an eminence where some of Balak's guards were posted to give signals. [Calmet.] 18. Rise np—As Balak was already standing (v. 17), this expression is equivalent to "now attend to me." The counsels and promises of God respecting Israel are unchangeable; and no attempt to prevail on Him to reverse them will succeed, as thej may with aman. 31. He hath not belield iniquity in .Tacob —Many sins were observed and punished in this people. But no such universal and hopeless .apostasy had as yet appeared, to induce God to abandon or destroy them, the Lord Ills God is with l»im—has a favour for them, and the shout of a king is among them—Such joyful acclamations as of a people rejoicing In tlie presence of a victorious prince. 33. He hath as it were the strengtit of an unicorn—t. e., Israel Is not as they were at the Exodus, a horde of poor, feeble, spiritless people, but powerful and Invincible as a recm-A. e., a rhinoceros. (Job 3!). 9; Psalm
Ver. 1-30. Balak'.s Sacrifices. 1. Balaam said unto Balak, Build me here seven altars—Balak, being a heathen, would naturally suppose these altars were erected in honour of Baal, the patron deity of his countr,y. It is evident, from v. 4, that tliey were prepared for the worship of the true God, altliough In choosing tlie high places of Baal as their site, and roaring a number of altars (2 Kings 18.22; Isaiah 17.8; .Jeremiah 11.13; Ilosea 8.11; 10.
22. 21 ; 92. 10.) 33. Surely there is no enchantuteitt against Jacol>—No art can ever prevail against a people who are under the shield of Omnipotence, and for wlioni miracles have been and yet shall be performed, which
1), instead of one only, as God had appointed, he l)londed his own superstitions with the Divine worship. Tlie heathen, both In ancient and modern times, attached a mysterious virtue to the nnmljer xcvcn ; and Balaam, in ordering the preparation of so many altars, designed to mys-
will be ft theme of admiration in succeeding ages. 30. All that the Lord gpeaketh, tliat I must do—A remarkable confession that he was divinely constrained to give utterances ditferent from what it was his purpose and Inclination to do. 38. Balak brought Balaam to the top of Peor—or, Betli-peor (Deuteronomy 3. 29), the eminence oii which a temple of Baal stood, that looketh toward .Teslklmon—the desert tract in the south of ralestine, on both sides of the Dead Sea.
tify and delude the king. 3. Stand hy thy burnt offering—as one In expectation of an Important favour. Perndvcnturc the T^ord will come to meet me : and whatsoever he slioweth me—i. e., makes known to me by word or sign, he went to an higli place—apart by him-
self, where he might practise rites and ceremonies, with a view to obtain a response of the oracle. 4-0. Gotl met Balaam—not in compliance with his Incantations, but to frustrate his wicked designs, and compel him, contrary to his desires and Interests, to pronounce tlie following benediction. 7. took up hi* parable— ^i. c, spoico under the Influence of inspiration, and In the highly poethral, figurative, and oracular st.yle of a prophet, brought me fi-om Aram—This word. Joined with " tlie mountains of tho East," denotes the upper portion of Mesopotamia, l.ying on the east of Moab. 'The East enjo.yod an Infiiinous notoriety for magicians and sooth siiycn's. (Isaiah 2.(1.1 8. How shall I curse whom God hatli not cursed !— .\ Divine blessing has been pronounced over the posterity of