Bible Commentary (1871–1879 Edition) (continued)
Moses Numbering the Men of War. NUMBERS I. The Leiiles Exempted.
beasts—These, in the case of clean beasts, boing consecrated to God by a universal and standing iaw (Exodus cient usage. (Genesis 11.20; 28.22.) The whole produce of the land was subjected to the tithe tribute—it was a yearly rent which the Israelites, as tenants, paid to God, the owner of tlie land, and a thank ottering they rendered to Him for the bounties of His providence. (See Proverbs 3. 9; 1 Corinthians 9. 11 ; Galatians 6. 0.) 33. "Wn»atsoever passeth under the rod, &c.—This alludes to the mode of taking the tithe of cattle, wliicli were made to pass singly througli a narrow gateway, where a person with a rod, dipped in ochre, stood, and counting them, marked the back of every tenth best, wliether male or female, sound or unsound. 34. Tliese are the coinniaiidments, &c.—Tlie laws contained in this book, for the most part ceremonial, had an important spiritual bearing, the study of which is highly Instructive. (Romans 10. -1; Hebrews 4.2; 12.18.) They imposed a burdensome yoke (Acts 15.10), but yet in the infantine age of"the Clinrch formed the necessary discipline of "a schoolmaster to Christ."
13.12; 3-1. 19), could not be devoted; and in that of unclean beasts, were subject to the rule mentioned (r. 11, 12). 28, 89. No devoted tiling that a man sliall devote unto the Lord of all tliat lie liath, shall be sold or redeemed —This relates to vows of the most solemn kind—tlie devotee accompanying his vow with a solemn Imprecation on himself not to fail in accomplishing his declared purpose, shall surely be put to death—Tliis announcement Imported not that tlie person was to be sacrificed or doomed to a violent death ; but only tliat lie sliould remain till death unalterably in the devoted condition. The preceding regulations were evidently designed to prevent rashness in vowing (Ecclesiastes 5. 4), and to encourage serious and considerate reflection in all matters between God and the soul. (I-uke 21. 4.) 30-33. All the tltlie of the land, whether of the seed of the land This law gave the sanction of Divine authority to an an-
THE FOURTH BOOK OF MOSES, CALLED
NUMBERS. CHAPTER I.
there were twelve chiefs appointed to assist in taking tho census of the people. 5. These are the names of the men that shall stand with you, &c.—Each is designated by adding tlie name of the ancestors of his tribe, the people of which were called "Beni-Reul)en, Beni-Levi," sons of Ueuben, sons of Levi, according to the custom of the Arabs still, as well as other nations which are divided into elans, as the Maes of Scotland, the Aps of Wales, and and the O's and the Fitz's of Ireland. [Ch.m.mf.rs.] litis. These were the renowne«l—i(7., the call{"d of the congregation, summoned by name ; and tliey entered upon the survey the very day tlie order was given, by their polls —individually, one by one. 19. As the Lord eoinmauded Bloses, etc.—The numbering of tlie people was not an act siiilul In itself, as Moses did it by Divine appointment; but David incurred guilt by doing it without the authority of God. (See on 2 Samuel 21. 10.) aO-4 4. These are those that were numbered—In this legistration tlie tribe of Judah apjiears the most numerous; an<l accordingly, as the pre-eminence had been assigned toil
Ver. 1-54. Mosks Numbering the Men of War. 1. On the first day of the second month, &c.—Thirteen months bad elapsed since the exodus. About one month had been occupied in tlie journey; and the rest of the period had been passed in encan\pment amongst tlic recesses of Binni, where the transactions took place, and the laws, religious and civil, were promulgated, whicli are contained In tlie two preceding books. As tlie tabernacle was erected on the first day of the first month, and the order here mentioned was given on the first day of the second, some think the laws in Leviticus were all given in one month. The Israelites having been formed into a separate nation, under the special government of God as th'itr King, it was necessary, before resuming their march towards the promised land, to put them into good order. And accordingly Moses was commissioned, along witli Aaron, to take a census of the people. This census was Incirlont illy noticed (Exodus 38. 2<i), In reference to the poll-lax tor the works of the tabernacle; but it is here uescri Vied in detail, in order to show the relative increase and military strength of the different tribes. The enumeration was confined to those cap.able of bearing arms, and b,v .Jacob, it got the precedence In all tho encampments of Israel. Of the two half tribes of .Joseph, who Is seen to V)e "a fruitful bough," that of ICphraim was the larger, as had been predicted. The relative Increase of all, as in the two just mentioned, was owing to the special blessing of God, conformably to the prophetic declaration of the dying patrlanOi. Hut the Divine blessing is usually conveyed through the Intliience of secondary causes; and therein reason to beli(-ve that the relative populonsness of the tribes would, under God, depend upon the pi'oductlveiH'ss of tlie respectivt localities assigned to lliem. 4.'>, 4«. AH they that were numbered were six hundred thousand, Ac.—What an astonishing Increase from sevi Mily-fivc persons who went down to lOgypt about 215 years belbre, and who were subjected to the greatest privations and liardships! And yet this enumeration was restricted to men from 20 years and upwards. Including women, children,
It was to be made with a careful distinction of the tribe, family, and houscholil to whU'li every individual belonged. By this rule of summation many important advantages were secured—an exact genealogical register was Cormed—the relative strength of each tribe was ascertained, and the reason found for arranging the order of precedence In march as well as disposing the dlU'ereut tribes In camp around the tabernacle. The promise of God to Abraham was seen to be fulfilled In the extraordinary increase of his posterity, and provision made for tra<-iiig the regular descent of the; Messiah. .3. Aaron hall number them by their armies—or companies. In their departure frf>ni Egypt they were divided Into five grand coinpnnles (Exodus 13. 18), but from the r.ojourii In the wilderness to the jiassnge of the .Jordan they were formed into four greatdivisions. The latter is here reaiKl old men, together with the licvltes, the whole iiopulatlon of Israel, on the ordinary principles of coiui)Utaferred to. 4-10. With you there sliall be a man of every tribe, Ac—The social condition of the Isruelltes In tlon, amounted to about 2,100,000. 47-54. ITut the l,evltes were not numbered amon Ihi-m—Tlu\v wero obliged to keep a register of their own. The.v were conth(! wl Meriicss bore a close resemblance to that of the nomad tribes of the East In the present day. The head of the tribe was a hereditary dignity, vested In the eldest eon or some other to whom the right of primogeniture was tiaiislerred, and under whom were other Inferior heads, also lieredltary, among the dlll'erent branches of sccrateil to the priestly ofllce, which In all countries lias l>een exempted customarily, and In Israel h,v the express authority of (lOd, frcnn military service. Tlio custody of the things devotiMl to the Divine service was assignee! to them HO exclusively, that " no stranger "—>. r., no pi rson, not even an Israelite of any other tribe, was allowed, lue 1 rlb(!. The Israelites being divided Into twelve tribes, l»4
NUMBERS II, III.
The Order of the Tribes in their Tents.
The Levilei Sermee.
Dnder penally of death, to approach t))ese, and hence they encamped round the tabernacle, that there should be no manifestation of the Divine displeasure amons the peoon ch. 3. 38), formed the centre, as does the chiefs in the encampment of all nomad people. In marching, this order was adhered to, with some necessary variations. Judah led the way, followed, it is most probable, by Issachar and Zebulun. Keuben, Hirneon, and Gad, formed the second great division. They were followed by the central company, composed of the Levites, bearing the tabernacle. Tlien the third and posterior squadron consisted of Ephraim, Manasseh, and Benjamin, while the hindmost place was assigned to Dan, Aslier, and Naphtali. Thus Judah's, which was the most numerous, formed the van: and Dan's, which was the next in force, brought up the rear; while Reuben's and Ephraim's, with the tribes associated with them respectively, being the smallest and ple. Thus the numbering of the jieople was subservient to the separation of the Levites from those Israelites who were fit for military service, and to the practical inlrodpctiou of the law respecting the first-born, for whom the tribe of Levi became a substitute.
CHAPTER II.
Ver. 1-34. The Order of the Tribes in their TErTS.
ft. Every mnn shall pitch by his own standard with the ensign of tlieir father's house—Standards were visible signs of a certain recognized form for directing the movements of large bodies of people. As the Israelites were commanded to encamp "each by his own standard, with the ensign of their father's house," the direction has been considered as implying that they possessed three varieties—(1.) the great tribal standards, which served as rallying-points for the twelve large clans of the people; weakest, were placed In the centre. (See on eh. 10. 14.)
CHAPTER III.
Ver. 1-51. The Levites' SiftiviCE. 1. These are the generations of Aaron and Moses, &c.—This chapter contains an account of their families ; and although that of Moses is not detailed like his brother's, his children are included under the general designation of the Amram-
(2.) the standards of the subdivided portions; and, (3.) those of families or houses. The latter must have been absolutely necessary, as one ensign only for a tribe would not have been visible at the extremities of .so large a body. We possess no authentic information as to tlicir forms, material, colours, and devices. But it is probable that they might bear some resemblance to those of Egypt, only stripped of any idolatrous symbols. These were of an umbrella or a fan-like form, made of ostrich featliers, Bhawls, &c., lifted on the points of long poles, which were borne, either like the sacred central one, on a car, or on men's shoulders, whilst others might be like the beacon lights which are set on poles by Eastern pilgrims nt night. Jewish writers say that the standards of the Hebrew ites (v. 27), a term which comprehends all the descendants of their common father Amram. The reason why the family of Moses was so undistinguished in this record is, that they were in the private ranks of the Levites, the dignity of the priesthood being conferred exclusively on the posterity of Aaron ; and hence, as the sacerdotal order is the subject of this chapter, Aaron, contrary to the usual style of the sacred history, is mentioned iiefore Moses, in tlie day tltat the Lord spake ivlth Moses In mount Sinai—This is added, because at the date of the following record the family of Aaron was unljioken. 2-4. Tliese are the names of the sons of Aaron—All the sons Of Aaron, four in number, were consecrated to minister in the priest's office. The two eldest enjoyed but a brief term of office (Leviticus 10. 1, 2; ch. 26. 61); but Eleazar and Ithamar, the other two, were dutiful, and performed the sacred service during the lifetime of their father, as his assistants, and under his superintendence. 5-10. Bring the tribe of Levi near—The Ileb. word "bring near" is a sacrificial term, denoting the presentation of an of Tering to God ; and the use of the word, therefore, in connection with the Levites, signifies that they were devoted as an ol Tering to the sanctuary, no longer to be employed in any common offices. They were subordinate to the priests, who alone enjoyed the privilege of entering the holy place; but they were employed in discharging many of the humbler duties which belonged to the sanctuary, as well as in various ol Hces of groat utility and importance to the religion and morals of the people. 9. Tliey are wholly given unto Iiim out of the children of Israel, Ac—The priests hold the place of God, and the Levites are the servants of God in the oliedien'-e they render to the priests. 11-13. I have t.Tlten the l.evltes, &c.—The consecration of this trilje did not originate in the legislative wisdom of Moses, but in the special appointment of God, who chose them as substitutes for the triles were symbols borrowed from the prophetic blessing of Jacob—Judah's being a lion, Benjamin's a wolf, &c.; and that the ensigns or banners were distinguished b.y their colours—the colours of each tribe being the same as that of the precious stone representing that trilie in the breastplate of the high priest, far off about the tabernacle of tlie congregation shall they plfcli i. e., over against, at a reverential distance. The place of every tribe is successively and specifically described, because each had a certain part assigned both in the order of march and the disposition of the encampm("nt. 3. On the east side towarfl the rising of the sun shall titry of the standard of the camp of Jndah pitch, Ac—Judah was placed at the head of a camp composed of three tribes rallying under its .standard, said to have coml)ined the united colours in the high priest's breastplate, but called by the name of Judah. They were appointc<I to occupy the east side, and to take the lead in the march, wliich, for the most part, was In an easterly direction. 5. Tlvose that pitch next unto him—i. e., on the one side. 7. Then the tribe of Zebulun—on the other side. While .ludah's tribe was the most numerous, those of Issachar and Zebulun were also very numerous ; so that the assocl.ation of those three tribes formedastrongandimposingvan. Nah- •hon or Naasson {Matthew 1. 4) shall be captain— It appears that the twelve men who were called to superintend the census were also appointed to he the captains of their respective tribes—a dignity which they owed probably to the circumstances, formerly noticed, of their liold Ing the hereditary office of head or "prince." 10-31. On the south side tlie standard of the camp of Reuben The description given of the position of Reulien and his attendant tril)eson the south, of Ephraim and his associates on the vest, of Dan and his confederates on the first-born. By an appointment made in memory of tlie last solemn Judgment an Egypt, from which the Israelitlsh hous(^holds were miraculously exempt, all the firstborn were consecrated to God (Exo<lus 13.12; 22. 2!)i, wlio thus, under peculiar circumstances, seemed to adopt the patriarchal usage of appointing the eldest to act as the priest of the family. But the privilege of redemption that was allowed the first-born opened the w.ay for a change; and accordingly, on the full organization of thn .Mosaic economy, the administration of sactred tilings formerly committed to the first-born was transferred from them to the Levites, who received that lionour partly as a tribute to Moses and Aaron, partly because this tribe had distinguished themselves by their zeal In the affair of the golden calf (Exodus 32.29), and also because, being the smallest of tlie tribes, they could north, with that of .Tudah on the east, suggests the Ide.a of a square or quadr.angle, which, allowing one s<iUMrc cubit to each soldier whilst remaining close tn the ranks, bas been computed to extend over an area of somewhat more than twelve square miles. But into our calculations of the occupied space must be taken not only the fighting men, whose numbers are here given, but also the families, tents, and baggage. The tabernacle or sacred tent of their L>lvlue King, with the camp of the Levites around It (see
111 find suitable employment and support in the work. (See on Deuteronomy 33. 9.) The designation of a special class for the sacred offices of religion was a wis*
NUMBERS IV.
Of the Levites' S rrice.
The Families of the Leviles.
arrangement; for, on their settlement in Canaan, the people would be so occupied that tnej' might not bo at leisure to wait on the service of the sanctuary, and sacred things miglit, from various causes, fall into neglect. But the appointment of an entire tribe to the Divine service ensured the regular performance of the rites of religion. The subsequent portion of th-j chapter relates to the formal substitution of this. tribe. 1 am tlie Lortl i.e., I decree it to be so; and being possessed of sovereign authority, expect full obedience. 14r-27. Nu-mber tlie cliildreii of Levi— They were numbered as well as the other tribes ; but the enumeration was made on a different principle—for while in the other tribes the amount of males was calculated from twenty years and upward, in lliat of Levi they were counted from a month Old and upward. The reason of the distinction is obvious. In tlie other tribes the survey was made for purposes of war, from whicli the Levites were totally exempt, and were appointed to a work on which they entered as soon as they were callable of instruction. Tiiey are mentioned under the names of Gershon, Koliath, and Merari, sous of Levi, and chiefs or ancestral lieads of three subdivisions into which this tribe was distributed. Tlieir duties were to assist in the conveyance of the tabernacle when the people were removing the various encampments, and to form its guard whilst stationary—the Gershonites being stationed on the west, the Kohathites on the south, and the families of Merari on the north. The Kohathites had the principal place about the tabernacle, and charge of the most precious and sacred things—a distinction with wliich the}' were honoured, proljably, from the Aaronic family belonging to this division of the Levitical slip. If it contained the first inscription, the boy was redeemed by a Levite ; if tlie latter, the parent had to pay, Ttie ransom-money, which, reckoning the shekel at half a crown, would amount to 12s. 6d. eacli, was apjiropriated to tlie use of the sanctuary. The excess ol the general over the Levitical flrst-born is so small, that the only way of accounting for it is, by supposing those first-born only were counted as were males remaining in their parents' household, or that those first-born only wero numbered which had been born since the departure Irom Eg3'pt, when God claimed all the first-born as his special property. 41. Tlie cattle of tlie Levites—These, which they kept to graze on the glebes and meadows in tho suburbs of their cities, and supply their families with daily produce and animal food, were also taken as an equivalent for all the firstlings of the cattle which the Israelites at that time possessed. In consequence of this exchange the firstlings were not brought then, as afterwards, to the altar and the priests.
CHAPTER IV.
Ver. 1-49. Of the Levites' Service. 3, 3. Sons of Koliatit} from thirty years old and upward—This age was specificallj' fixed on (see on ch. 8. 24) as the full maturity of bodily energy to perform th* laborious duties assigned them in tlie wilderness, as well as of mental activity to assist in the management of the sacred services. And hence it was the period of life at which the Baptist and Christ entered on their respective ministries, even unto flffy—The term prescribed for active duty was a period of 20 years, at the end of which they were exempted from the physical labours of the tribe. The Gershonites, being tlie oldest, had tlie next honourable post assigned tiiem, while the burden of the drudgery was thrown on the division of Merari. 33. Chilef—ratlicr, chiefs of the Levites. Three persons are mentioned as chiefs of these respective divisions. And Eleazar presided over them; wlience he is called "the second priest " (2 Kings 25. 18) ; and in the case of the high priest's absence from illness or other necessary occasions, he performed the duties (1 Kings 4. 4). 38. Tliose tliat encamp, &c.—That being the entrance-side, was tlie post of honour, and consequently reserved to Moses and tlie priestlj' family. But the sons of Moses had no station here. 39. Twenty and two thousand—The result of this census, though made on conditions most advantageous to Levi, proved it to be by far the smallest in Israel. The separate numlieis stated in v. 22, 28, 34, wlien added together, amount to 22,3IX). The omission of the 300 is variously accounted for—by some, because tliey might be flrst-l)orn av Iio were already devoted to God, and could not be count(;d as substitutes; and by others, because in Scripture style, the sum is reckoned in round numbers. The most probalilo conjecture is, that as Jlcb. letters are employed lor figures, one letter was, in the course of transcription, taken for another of like form but smaller value. 40, 51. Number all tlie tlrst-born of tlie males of tlie eliildrcn of Israel, &c.—The principle on which the enumeration of the Levites had been made was now to be applied to the other tribes. Tlie number of their male children, from a month old and upward, was to be reclconed, in order that a comparison might be instituted with that of the Levites, for tlie formal adoption of the latter as substitutes for the first-born. The Levites, amounting to 22,000, were given in excliange for an equal number of the first-born from the other tribes, leaving an excess of 273 ; and as there were no substitutes for these, tliey were redeemed at the rate of five shekels for each (ch. 18. 15, IG). Every Israelite would naturally wish that his son might be redeemed by a Levite without the payment of this tax, and yet some would have to ncur the ex))ense, for there were not Levites enough to make an equal exchange. Jewish writers say tlie matter was determined by lot, In this manner: Moses put Into an urn 22,000 pieces of parchment, on each of which he wrote "a son of Levi," and 273 more, containijig the words, "five shekels." These being shaken, lie ordered each of the flrst-born to put In his hand and take out a office, though still expected to attend in tlie tabernacle
(ch. 8. 26). all that enter into the host—so called from their number, the order and discipline maintained tlirough their ranks, and their special duty as guards of the tabernacle. Tlie Heb. word, however, signifies also a station or office; and hence the passage maybe rendered, "All that enter into the sacerdotal ofllce " (v. 23). 4-13. This shall be the service of the sons of Koliatli, &<s — They are mentioned first, from their close connection with Aaron; and the special department of duty assigned to them during the journeyings of Israel accorded with the charge they had received of the precious contents of the tabernacle. But these were to be previously covered by the common priests, who, as well as the higli priest, were admitted on such necessary occasions into tlie holy place. This was an exception to the general rule, which prohibited tlie entrance of any but the high priest. But when the cloud removed from tlie tabernacle, the sanctuary might be entered by the common priests, as to them was reserved tlie exclusive privilege of packing the sacred utensils; and it was not till the holy tilings were thus ready for carriage, that the Kohathites were allowed to approach. 5. Covering veil—the inner veil, wliicli separated the holy from the most holy place. (See on Exodus
30. 3.) 6. covering of badgers' skins—(Sec on Exodus 25.
5.) The covering, however, referred to was not that of the tabernacle, but one made for the special purpose of protecting the ark. put in the staves—These golden staves were now taken out. (See on Exodus 25.15, compared with 1 Kings 8. 8.) Tho i/cb. word rendered "put in," signifies also "dispose," and probably refers here to their insertion through the openings in the coverings made for receiving them, to preserve thorn from tlie touch of tho carriers as well as from the infiuence of the weather. It is worthy of notice, that the coverings did not consist of canvas or coarse tarpaullng, butof a kind whieli united beauty with decency. 7. Continual showbread—Though the people were in the wilderness fed upon manna, the sacred loaves wore constantly made of corn, which was probably raised In small quantities from the verdant patches of the desert. 10. A bar—or bier, formed of two poles fastened by two cross-pieces, and borne by two men, after the fashion of a sedan chair. 13. Instruments of ministry— the offlclal dress of tho prlest-s. (Exodus 31. 10.) 13. Shall take away the ashes fom tlie altar, &c.—The necessity
Oj the Lei'ites Service. XUMBERS V. The Unclean to be Removed put out of the camp e\ery leper—The exclusion of leprous persons from the camp in tlie wilderness, as from of removing xshes from the altar plainly implies that sacrifices were on'ei'cd in the wildeiness (cf. Kxodus 18. 12; 24.
cities and villages afterwards, was a sanitary ineasuie taken according to prescribed rules. {Leviticus cliaps. 1.'!.,
4), though that rebellious race seems frequentlj' to have neglected the duty. (Araos a. 25.) No mention is made of the sacred fire; but as, by Divine command, it was to be kept constantly burning, it must have been transferred to some pan or brazier under the covering, and borne by the appointed carriers. 15. tlie sous of Koliath shall come to bear It, but shall not tonch any holy thing,
14.) Tills exclusion of lepers from society has been acted upon ever since; and It affords almost the only instance in which any kind of attention is paid in the East to the prevention of contagion. The usage still more or less prevails in the East among people who do not think the least precaution against the plague or cholera necessary but judging from personal observation, we think tliat in Asia the leprosy has now much abated in frequency and virulence. It usually appears In a comparatively mild form in Egypt, Palestine, and other countries where the disorder is, or was, endemic. Small societies of excluded lepers live miserably In paltry huts. Many of thein are beggars, going out into the roads to solicit alms, which they receive in a wooden bowl; charitable people also sometimes bring difl Terent articles of food, which they leave on the ground at a short distance from the hut of the lepers, for whom It is intended. They are generally obliged to weara distinctive badge, that people may know them at first sight and be warned to avoid them. Other means were adopted amongst the ancient Jews by putting their hand on their mouth and crying, " Unclean, unclean." But their general treatment, as to exclusion from society, was the same as now described. The association of the lepers, however, in this passage, with those who were subject only to ceremonial uncleanness, shows that one important design in the temporary exile of such persons was to remove all impurities that reflected dishonour on the character and residence of Israel's King. And lest tUey die—The mode of transport was upon theshoulders of the Levites(see on eh. 7. 9), although afterwards wheeled vehicles were employed. (2 Samuel 6. 3; 1 Chronicles 15. 12.) And it was allowed to touch the covering,\)ut not the things covered, on the penalty of death, which was more than once inflicted. (1 Samuel 6. 19; 2 Samuel
6. 6, 7.) This stern denunciation was designed to Inspire a sentiment of deep and habitual reverence in the minds of those who were oflicially engaged about holy things. 16. To the office of Eleazar pertaineth the oil for the light, and the sweet Incense, &c.—He was charged with the special duty of superintending the squadron who were employed in the carriage of the sacred furniture ; besides, to his personal care were committed the materials requisite for the daily service, and which It was necessary he should have easily at command. (Exodus 29. 3S.) 17-20. Ciit ye not off the tribe of the families of the Kohatliiites from among thf Ijevites, &c.—a solemn admonition to Moses and Aaron to beware, lest, by any negligence on their part, disorder and improprieties should creep in, and to lake the greatest care that all the parts of this important service be apportioned to the proper parties, lest the Kohathites should be disqualified for their high and honourable duties. The guilt of their death would be incurred by the superintending priest, if they failed to give proper directions, or allowed any irreverent familiarity with sacred things. 24:-38. This is tlie service of the families of the Gershonites, &c.—They were appointed to carry " the curtains of the tabernacle" i. e., the goats' hair covering of the tent—the ten curious curtains and embroidered hangings at the entrance, with their red morocco coverthis vigilant care to maintain external cleanliness in the people was typically designed to teach them the practice of moral purity, or cleansing themselves from all filtliiness of the flesh and spirit. The regulations made for ensuring cleanliness In the camp suggest the adoption of similar means for ipaintaining purity in the church. And although, in large communities of Christians, it iiuiy lie often difl Scult or delicate to do this, the suspension or, in flagrant cases of sin, the total excommunication of the ot Tender from the prlvilegesand communion of tliecliurcb ing, &c. 88. Their charge shall be under the hand of Ithamar the son of Aaron, &c.—The Levites were subject to the of Hcial command of the priests generally in doing the ordinary work of the tabernacle. But during the journeyings Eleazar, who was next in succession to his father, took the special charge of the Koliathites, while is an Imperative duty, as necessary to the moral purity of the Christianas the exclusion of the leper from the oainp was to physical health and ceremonial purity in tlie Jewish church.
5-10. Restitution Enjoined. 6. when a m.tn or a woman sltall commit any siik that men commit, to <lo a trespass against the liord—This is a wrong or injury done by one man to the property of another, and as it is called "a trespass against the Lord," it is implied, in tlie case supposed, that the offence has been aggravated by prevaricating—by a false oath, or a fraudulent lie in denying it, which is a "trespass" committed against Ood who Is the sole judge of what is falsely sworn or spokeiij (Acts5. 3, 4.) And that person be guilty—i. e., from tha obvious tenor of the passage, conscience-smitteiij. oTj brought to a sense and conviction of his evil conduct.
Ills brother Ithamar had the superintendence of the Gershonites and Merarites. 29-33. As for tlic sons of Merarl—They carried the coarser and heavier appurtenances, which, however, were so important and necessary, that an Inventory was kept of them—not only on account of their number and variety, but of their comparative commonness and smallness, which might have led to their being lost or missing through carelessness, inadvertency, or neglect. It was a useful lesson, showing that Ood disregards nothing pertaining to his service, and that even in the least and most trivial matters he requires the duty of faithful obedience. 34-49. Moses and Aaron anil tlie chief of the congregation numbered tike song of tike Kohathites, &c.—This enumeration was made on a different principle from that which is recorded in the preceding chapter. That was confined to the males from a month old and upward, while this was extended to all capable of service In the three classes of the Levltlcal tribe. In considering their relative numbers, the wisdom of Divine Providence appears in arranging that, whereas In the Kohathites and Gershonites, whose burdens were few and easier, there were but about a third part of them which were fit for service; the Merarites, whose burdens were more and heavier, had above one-half of them fit for this work. [Poole.] The small population of this
(See on Leviticus 6.4.) In that case there must be, first, confession, a penitential acknowledgment of sin ; secondly, restitution of the property, or the giving of an equivalent) with the additional fine of a fifth part, both as a coinpertsation to the person defrauded, and as a penalty inflicted on the injurer, to deter others from the commission>of similar trespasses. (See on Exodus 22. 1.) The dirtin eiice between the law recorded in that passage and thisin, that the one was enacted against flagrant and dnterjniraed thieves, the other against those whose necessities mig!)t have urged them into fraud, and wliose cons<ucnces: were distressed by their sin. This law also supposes the injured party to be dead. In which case, the compensation due to l)is representatives was to be paid to the priest, who, as God's deputy, received the required satisfaotion. 9, 10. every offering shall be his-Whatever wasgiven in tliis way, or otherwise, as by free-will offerings, Irrevocably belonged to the priest.
tribe, so Inferior to that of the other tribes, is attempted Ui be explalued (see on ch. 3. 89).
CHAPTER V.
Ver. 1-4. The Unclean to be Removed out or the Camp, ft, Commaikd the children of Israel, (hat they
11-31. The Trial of Jealousy, if any man's wife go aside—This law was given both as a-atrongillsconrago-
Ute Trial of Jealousy. NUMBERS VI, VII. The Law of the XazariU.
time. (Judges 13. 5; IG. 17.) We do not know, perhaps, the whole extent of abstinence they practised. But they separated tliemselves from three tilings in particular— viz., from wine, and all the varieties of vinous produce; from the application of a razor to their head, allowing their hair to grow; and from pollution by a dead body. The reasons of the self-restrictions are obvious. The use of wine tended to inflame the passions, intoxicate the brain, and create a taste for luxurious indulgence. Th« cutting off the hair being a recognized sign of uncleanness (Leviticus 14. 8, 9), its unpolled luxuriance was a symbol of the purity he professed. Besides, its extraordinary length kept him in constant remembrance of his vow, as well as stimulated others to imitate his pious example. Moreover, contact with a dead body, disqualifying for the Divine service, the Nazarite carefully avoided such a cause of unfitness, and, like the high priest, did not assist at the funeral rites of his nearest relatives, preferring his duty to God to the indulgence of his strongest natural attections. 8-11. If any man die suddenly by him, and lie hath del Ued the head of his consecration —Cases of sudden death might occur to make him contract pollution; and in such circumstances he required, after shaving his head, to make the prescribed offerings necessary for the removal of ceienionial defilement. (Leviticus 15. 13; ch. 19. 11.) But by the tern»i of this law an accidental defilement vitiated the whole of his previous observances, and he required to begin the period of his Nazaritism afresh. But even this full completion did not supersede the necessity of a sin ofl'ering at the close. Sin mingles with our best and holiest performances, and the blood of sprinkling is necessary to procure acceptance to us and our services. 13-30. When the days of his separation are fi Ufllled, &c.—On the acconiplisliiueiit of a limited vow of Nazaritism, Nazarites might cut their hair wherever they happened to be (Acts 18.18); but the ment to i.'oiijugal infidelity on tlie part of a wife, and a sutticient proteotiou of lier from tlie coiisequencfS of a hasly and groundless suspicion on the part of tlie husband. His suspicions, however, were sufficient in tlie absence of witnesses (Leviticus 20. 10), to warrant the trial described; and the course of proceeding to be followed was for the jealous husband to bring his wife unto the jiriest with an offering of barley meal, because none were allowed to approach the sanct lary empty-handed. (Exodus
15.) On other occasions, there were mingled with the ot Tering, oil which signified joy, and frankincense which denoted acceptance. (Psalm 141. 2.) But on the occasion referred to, both these ingredients were to be excluded, parlly because it was a solemn appeal to God in distressing circumstances, and partly because it was a sin offering on the part of the wife, who came before God in the character of a real or suspected offender. 17. tlic priest shall take lioly water—Water from the laver, which was to be mixed with dust—an emblem of vileness and misery. (Genesis 3. 14; Psalm 22. 15.) in an eartlien vessel—This fragile ware was chosen, because after being used it was broken in pieces. (Leviticus 6. 28; U. ;ii.) The whole circumstances of this awful ceremony—her being placed with her face toward the ark—her uncovered head, a sign of her being deprived of the protection of her husband (1 Corinthians 11. 7)—the bitter potion being put into her hands preparatory to an appeal to God—the solemn adjuration of the priest (v. I9-22j, all were calculated in no common degree to excite and appall the imagination of a person conscious of guilt. 'H. tUe Lord make tliee a curse, &c.—a usual form of imprecation. (Isaiah 6.5. 15; Jeremiah 29. 22.) 33. Tlie woman sliall say Amen, Amen—The Israelites were accustomed, instead of formally repeating the words of an oath, merely to say Amen, a "so be it" to the imprecations it contained. The reduplication of the word was designed as an evidence of the woman's innocence, and a willingness that God would do to her according to her desert. 33, 34. Write these curses in a book— The imprecations, along with her name, were inscribed in some kind of record—on parchment, or more probably on a wooden tablet, blot them out with the bitter water—If she were innocent, they could be easily erased, and perfectly harmless; but if guilty, she would experience the fatal effects of the water she had drunk. 39. tliis is the law ofjealousies—Adultery discovered and proved was punished with death. But strongly-suspected cases would occur, and this law made provision for the conviction of the guilty person. It was, however, not a trial conducted according to the forms of Judicial process, but an ordeal through which a suspected adulteress was made to go—the ceremony being of that terrifying nature, that, on the known principles of human nature, guilt or Innocence could not fail to appear. From the earliest times, the jealousy of Eastern people has established ordeals for the detection and punishment of suspected unchastity in wives. TIk; practice was deeprooted as well as universal. And it has been thought, that tlie Israelites being strongly bi,a.ssod in favour of such u.sages, this law of Jealousies " was incorporated ,among.st the other Institutions of the Mosaic economy, in liair was to be carefully kept and brought to the door of the sanctuary. Then after the presentation of sin otlerings and burnt ofl'erings, it was put under the vessel Id which the peace olferings were boiled; and the priest,, taking the shoulder (Leviticus 7. 32), when boiled, and a cake and wafer of the meat oflering, put them on the hands of the Nazarites to wave before the Lord, as a token of thanksgiving, and thus released them from their vow.
23-27. The Foum of Blessing the People. Speak unto Aaron and unto his sons, saying. On this wise ye shall blesn the congregation of Israel, <&c.—This passage records the solemn benediction which God appointed for dismissing the people at the close of the daily service. The repetition of the name "liord" or "Jehovah" three times, expresses tlie great mystery of the Godhead—three persons, and yet one God. The expressions in the separate clauses correspond to the respective olllcos of the Father, to "bless and keep us;" of the Son, to be "gracious to us;" and of the Holy Ghost, to "give vis peace." And that the benediction, tliougli pronounced by the lips of a fellow-man, derived its virtue, not from the priest, but from God, the encouraging assui'auce was added, "I the Lord will bless them."
CHAPTER VII.
order to free it from the idolatrous rites which the heathens had blende<l with it." Viewed in this light, its sanction by Divine authority In a corrected and Improved form exhibits a proof at once of the wisdom and condeecenslon of God.
Ver. 1-89. The Princes' Offerings. 1. the day that Moses had fully set up the tabernacle—Those who lake the word "day " as literally pointing to the exact date of the completion of the tubernacle, are under a necessity of considering the sacred narrative as disjointed, and this portion of the history from the seventh to the eluventh
CHAPTER VI.
Ver. 1-22. Thk Law of the Nazakitk in His Separation. 3-r>. When either man or woman . . . shall 'VOW a vow of a Nazarite—i. e., "a separated one," from a Hebrew word, to separate. And It was used to designate a class of persons wlio, under the Impulse of extraordiinary piety, and with a view to higher degre<^8 of religious cliaptirs as out of its place—the chronology requiring that
It should have Immediately followed the fortieth chapter of Exodus, which relates that the tabernacle was reared on the first day of the first month of the second year. But that the term "day" Is used in a loose ami Indeternilna;* sense, as synonymous with time, is evident from the fa.t that not one day but several days were occupied with tlie transactions about to be des(;rlbed. So that this cliapler stands In Its i)roper place In the order of the history ; after the tabernacle and Its Instruments, tiie altar and Its vesimprovement, voluntarily renounced the occupations and pleasures of the world tode llcato'thomselvesunr(*»<!rvedly to th(! 1>I vine service. The vow might be taken by either sex, provided they had the disposal of themselves (ch. .K).
1), and for a .liiultcd period—usually a month or a llfe- &8