Bible Commentary (1871–1879 Edition)
The Offerings at the Feast of Trumpetn. NUMBERS XXIX, XXX. Vows are not to be Urokez, dience to the statutory offerings, and by the presentation of those which were made by freewill or in consequenca of vows. 39. These things ye shall do unto the Lord In your set feasts—From the statements made in this and the preceding chapter, it appears that tlie yearly offerings made to the altar at the public expense, without taking into account a vast number of voluntary vow .and trespass offerings, were calculated at the following amount: Goats, 15; kids, 21; rams, 72; bullocks, l:{2 objects contemplated. It will account for one of the kids being offered unto the Lord (v. 15), not uiito the moon, as the Egyptians and Syrians did. The Sabbath and tlie new moon are frequently mentioned together. 10-^5. In tUe fourteenth day of the first month Is the passover—The law for that great annual festival is given (Leviticus 2?. 5), but some details are here introduced, as certain specitied offerings are prescribed to be made on each of the seven days of unleavened breaa. 36, 27. In the dny of the first-fruits . . . offer the buri»t offering—A new sacri-; lambs, 1,101 sum total of animals sacrificed at jjublic cost, 1,2)1. This, of course, is exclusive of the prodigious addition of lambs slain at the passover, which in later times, according to Josephus, amounted in a single year to the immense number of 255,600.
fice is here ordered for the celebration of this festival, in addition to the other offering, which was to accompany the first-fruits. (Leviticus 23. IS.)
CHAPTER XXIX.
CHAPTER XXX.
Ver. 1-10. The Offering at the Feast of TrIjmpets.
1. On the se-venth month—of the ecclesiastical year, but the, first month of the civil year, corresponding to our September. It was, in fact, the New-Year's Day, which had been celebrated among the Hebrews and other contemporary nations with great festivity and joy, and usliered in by a flourish of trumpets. This ordinance was designed to give a religious character to the occasion by associating it with some solemn observances. (Cf. Exodus
Ver. 1-16. Vows are not to be Broken. 1. Tlils is tlio thing wliicli the Lord hath commanded—The subject of this chapter relates to vowing, wliicli seenis to have been an ancient usage, allowed by the law to remain, and by which some people declared their intention of offering some gift on the altar, or abstaining from particular articles of meat or drink, of observing a private fast, or doing something to the honour or in the service of God, over and above what was authoritatively required. In v.
12.2; Leviticus 2;?. 24.) it is a hlo%ving of the trumpets unto you—This made it a solemn preparation for the sacred feasts—a greater number of which were held during this month than at any other sea.son of the year. Although the institution of this feast was described be-
39 of the preceding chapter, mention was made of "vows and freewill offerings," and it is probable, from the explanatory nature of the rules laid down in tliis cliapler, that these were given for the removal of doubts and difficulties which conscientious persons had felt about their obligation to perform their vows in certain circumstances that had arisen. 2. If a man vow a vow unto tlie Lord —A mere secret purpose of the mind was not enough to constitute a vow; it had to be actually expressed in words ; and though a purely voluntary act, yet when once the vow was made, the performance of it, like that of every other promise, became an indispensable duty—all the more that, referring to a sacred thing, it could not be neglected without the guilt of prevarication and unfaithful ness to God. he shall not break his word lit., profane his word—render it vain and contemptible. (Psalm 55.
fore, tiiere is more particularity here as to what the burnt offering should consist of, and, in addition to it, a sin offering is prescribed. The special offerings, appointed for certain days, were not to interfere with the offerings usually requisite on these days, for in v. 6 it is said that the daily offerings, as well as those for the first day of the month, were to take place in their ordinary course. 7-11. Ve slknll have, oit the tenth day of the sevent li month, an laoly convocation—This was the great day of atonement. Its institution, together with the observance to which that da.y was devoted, was described. (Leviticus 16.
29,30.) But additional offerings seem to be noticed, viz., the large animal sacrifice for a general expiation, which was a sweet savour unto the Lord, and tlie sin offering to aton for the sins that mingled with that day's services. The prescriptions in this passage appear suiiplementary to the former statement in Leviticus. 12-34. On the fifteenth day—was to be held the feast of booths or tabernacles. (See on Leviticus 2;J. 31, 35.) The feast was to last seven days, the first and la.st of which were to be kept as Sabbaths, and a i)articular offering was prescribed for each day, the details of which are given with a. minuteness suited to the infant state of the church. Two things are deserving of notice—first, that this feast was distinguished by a greater amount and variety of ssicri flees than any other—partly because, occurring at the end of the year, it might be intended to supply any past deficiencies —partly becjiuse, being Immediatelj' after tiie ingathering of the fruits, it ought to be a liberal acknowledgment —and partly, perhaps, because God consulted the weakness of mankind, wlio naturally grow weary both of the charge and labour of such .services when they are long continued and maile them every day less toilsome and expensive. [Patrick.] Secondly, it will be remarked, that the sacrifices varied in a progressive ratio of decrease every day. after the manner—according to the ritual order appointed by Divine authority—that for meat offerings (v. :}-10/, and drink offerings. 'Seeon ch.2«. 7, 11.) 3.540. on the elfhtJi day ye shall have a solemn (uisembly —The feast of tabernacles was lirought to a close on the eighth day, which was the great djiy. (Joel 7. .'17.) Besides the common routine sacrifices, there were special oll'er Ings appointed for that day, though these were fewer than on any of the preceding days; and there were also, as was natural on that occasion, when vast multitudes were convened for a solemn religious purpose, many spontaneous Rifts and services, so that there was full scope for the exercise of a devout spirit In the people, both for their obe-
20 ; 89. 31.) But as it would frequently happen that parties would vow to do things, which were neither good in themselves nor in their power to perform, the law ordained that their natural superiors should have the right ofjudging as to the propriety of those vows, with discretionary power to sanction or interdict their fulfilment. Parents were to determine in the case of their children, and husbands in that of their wives;—being, however, allowed only a day for delibei-.ation after the matter became known to them, and their judgment, if unfavourable, released the devotee from all obligation. 3. If a woman also vow a vow unto tike Lord, and bind lierself by a bond, being in her fatiier's Iiouse in Iier youth—Girls only are specified; but minors of the other .sex, who resided under the parental roof, were included, accoi'ding to Jew-
Isli writers, who also consider the name "father" as comprehending all guardians of youth, and tell us that the age at which young people were deemed capable of vowing, was 13 for boys, and 12 for girls. The judgment of a father or guardian on the vow of any under his cliarge might be given either byan expressed approval, or by silence, which was to be construed as approval. But in the case of a husband—who, after silence from day to day, sliould ultimately disapprove or hinder his wife's vow, the sin of non-perfornfiaiice was to be imputed to him and not to her. 9. Every vow of a widow—In the case of a married woman, who, in tlie event of a separation from her husband, or of liis death, returned, as was not nncommoii, to her father's house, a doubt miglit have been entertained whether she was not, as before, subject to paternal jurisdiction, and obliged to act witli tlie jiaternal consent. The law cirdaiiied that the vow was binding, if it had been made in her husband's lifetime, and he, on being made aware of it, had not interposed his veto; as, for instance, she might have vowed, when not a widow, that slie would assign a proportion of licr income to pious llo
TAe Midicnites Spoiled, NUMBERS XXXI. and Balaam Slain.
and charitable uses, of which she might repent when actually a widow; but by this statute she was required to counsel; or, lear ling in his own country that the Israelites had fallen into the snare which he had laid, and which he doubted not would lead to their ruin, he had, under the impulse of insatiable greed, returned to demaud his reward from the Midianites. He was an object of merited vengeance. In the immense slaugliter of th€ Midianitish people—in the capture of their women, children, and property—and in the destruction of all tljeii places of refuge—the severity of a righteous God fell heavily on that base and corrupt race. But, more than fulfil the obligation, provided her circumstances enabled her to redeem the pledge. The rules laid down must have been exceedingly useful for the prevention or cancelling of rash vows, as well as for giving a proper sanction to such as were legitimate in their nature, and made in a devout, reflecting spirit.
CHAPTER XXXI.
all others, Balaam deserved and got the just reward of his deeds. His conduct had been atrociously sinful, considering the knowledge he possessed, and the revelations he had received, of the will of God. For any one in his circumstances to attempt defeating the prophecies he had himself been the organ of uttering, and plotting to deprive the chosen people of the Divine favour and protection, was an act of desperate wickedness, which no language can adequately characterize. 13. Moses and Eleazar the priest went forth to meet them witliout the camp—partly as a token of respect and congratulation on their victorj-, partly to see how they had executed the Lord's commands, and partly to prevent the defilement of the camp by the entrance of warriors stained with blood. 14-18. Moses was vrroth ^vith the officers of tlie host—The displeasure of the great leader, though
Ver. l-!>4. The Midianites Spoiled and Balaam SlaiK. 1, 3. The liord spake luito Moses, Avenge tlie children of Israel of the MlOlanites— a semi-nomad people, descended from Abraham and Keturah, occupying a tract of country east and south-east of Moab, which lay on the eastern coast of the Dead Sea. They seem to have been the principal instigators of the infamous scheme of seduction, planned to entrap the Israelites into the double crime of idolatry and licentiousness, by which. It was hoped, the Lord would withdraw from that people the benefit of His protection and favour. Sloreover, the Midianites had rendered themselves particularly obnoxious by entering into a hostile league with the Amorites. (Joshua 13. 21.) The Moabltes were at this time spared in consideration of Lot (Deuteronomy 2. 9), and because the measure of their iniquities was not yet it appears the ebullition of a fierce and sanguinary temper, arose in reality from a pious and enlightened regard to the best interests of Israel. No order had been given for the slaughter of the women, and in ancient wai they were commonly reserved for slaves. By their antecedent conduct, however, the Midianitish women had full. God spoke of avenging "the children of Israel;" Moses spoke of avenging the Lord, as dishonour had been done to God, and an injury inflicted on His people. The interests were identical. God and His people have the same cause, the same friends and assailants. This, in forfeited all claims to mild or merciful treatment; and the sacred character, the avowed object of the war (v. ,2, 3), made their slaughter necessary without any special order. But why "kill every male among the little ones?" It was designed to be a war of extermination, such as God himself had ordered against the people of Canaan, whom the Midianites equalled In the enormity of their wickedness. 19-34-. Abide without the camp seven days whosoever hath killed any person . . . purify both yourselves and your captives—Though the Israelites had taken the field in obedience to the command of God, they had become defiled by contact with the dead. A process of purification was to be undergone, as the law required (Leviticus 15. 13; ch. 19. 9-12), and this purifying ceremony was extended to dress, houses, tents, to every thing on which a dead body had lain, which had been touched by the blood-stained hands of the Israelitlsh warriors, or which had been the property of Idolaters. This became a standing ordinance in all time coming. (Leviticus 6. 28; fact, was a religious war, undertaken by the express command of God against idolaters, who had seduced the Israelites to practise their abominations, arm yourselves—This order was issued but a short time before the death of Moses. The announcement to him of that approaching event seems to have accelerated, rather tlian retarded, his warlike preparations. 5. There were delivered—!. e., -draughted, chosen, an equal amount from each tribe, to prevent the outbreak of mutual jealousy or strife. Considering the numerical force of the enemy, tliis was a small quota to furnish. But the design was to exercise their faith, and animate thom to the approaching invasion of Can.aan. G. Moses sent . . . Eleaznr the priest to the -war—Although it is not expressly mentioned, it is highly proljable tliat Joshua was the general who conducted this war. The presence of the priest, who was alw.ays with the army (Deuteronoiny 20. 2), was necessary to preside over tlie Levltes, who accompanied the expedition, and to inflame the courage of the combatants by his sacred services and counsels, holy instruments As neither tlie ark nor the Urim and Thummim were carried to the battle-flold till a later jicriod in the history of Israel, the "holy instruments" must mean the "trumpets" (ch. 10. 9). And this view is agreeable to the text, by simply changing "and" Into " even," as the /fcftreir particle is frequently rendered. 7. they slew all the males —This was in accordance with a Divine order in all such cases. (Deuteronomy 20. 18.) But the destruction appears to have been only partial—limited to tliose who wore in the neighbourhood of the Hebrew camp, and who had been accomplices In the villirfnous plot of Baal-peor, while a large portion of the Midianites were absent on their pastoral wanderings, or had saved themselves by
11. ai; 15. 12.) 35-30. Take tlic sum of the prey that was taken—i.e., of thfe captives and cattle, which, having been first slumped together according to ancient usage (Exodus 15.9; Judges 5. 30), were divided into two equal parts: the one to the people at large, who had sustained a common Injury from the Midianites, and who were all liable to serve: and the other portion to the combatants, who, having encountered the labours and perils of war, justly received the largest share. From both parts, however, a certain deduction was taken for the sanctuary, as a thanlc ofl Ssring to God for preservation and for victory. The soldiers had greatly the advantage in the distribution ; for a five-hundredth part only of their half went to the priest, while a fiftieth part of the congregation's half was given to the Levltes. 33. tl»e booty being the rest of the prey wliich the men of war had caught—Some of the captives having been killed (v. 17), and part of the flight. (Cf. Judges 6.1.) 8. The ktns of MIdinn—so called, because each was possessed of absolute power within Ills own city or district—called also dukes or princes of Slhon (Joshua 13.21), having been probably subject to that Amorlte ruler, as it is not uncoinmon in the Kast to find a number of governors or pachas tributary to one great king. Zur—father of Cozl 1. (Ch. 2'). lo.) Balaam also they sletv with the Bwoi-d- - I Ills unprincipled man, on his dismissal from Balak, s(>t out for his home In Mesopotamia. (Ch. 24.2'>.) But, either <ilverglng ft'om his way to tamper with the Midianites, he remah Kul among them, without proceeding further, to Incite them against Israel, and to watch the otr<!ct8 of his wicked 116 cattle taken for the support of the army, the total amount of the booty remaining was in the following proportions:—.^heep, 675,000—half to soldiers, 337,500; deducted to God, 075; half to congregation, a'17,500; deducted to the Levltes, 6,760. Beeves, 72,000—half to soldiers, ,36,000; deducted to God, 72; half to congregation, 36,0(X); deducted to the Levltes, 720. Asses, 01,000—half to soldiers, SO,rm; deducted to God, 61 ; half tc congregation, .30,500; deducted to the Levltes, 610. Persons, 32,000—half to soldiers, 16,000. deducted to God, 32; half to congregation, 18,000; dodu.'tetl
The Reubenites and Gaditea NUMBERS XXXII. Sue /or an Inheritance.
many as may be deemed necessary, while the rest of onr number shall remain at home to provide for the sustenance and secure the protection of our families and flocks (see on Joshua 4. 12, 13). 20-33. Moses said unto them. If ye will do this thing—with sincerity and zeal, go before the Liord to war—The phrase was used in allusion to the order of march in which the tribes of Reuben and Gad Immediately preceded the ark (see on ch. 12. 10-77), or to the passage over the Jordan, in which the ark stood in mid-channel, while all the tribes marched by in succession (Joshua 3. 4), of course including those of Reuben and Gad, so that, literally, they passed over be/ore the Lord and before the rest of Israel (Joshua 4. 13). Perhaps, howevei', the phrase Is used merely In a general sense to denote their marching on an expedition, the purpose of which was blessed with the presence and destined to promote the glory of God. The displeasure which Moses liad felt on the first mention of their proposal had disappeared on the strength of their solemn assurances. But a lurking suspicion of their motives seems still to have been lingering in his mind—he continued to speak to them in an admonitory strain; and concluded by warning them that in case of their failing to redeem their i)ledge, the judgments of an offended God would assuredly fall upon them. This emphatic caution against such an eventuality throwj a strong doubt on the honesty of their first Intentions; and yet, whether through the opposing attitude or the strong invectives of Moses they had been brought to a better state of mind, tlieir final reply showed that now all was right. 26-32. concerning tlkem Moses commanded —The arrangement itself, as well as the express terms on which he assented to it, was announced ly the leader to the public authorities—i. e., the pastoral country the two tribes had desired was to be granted them on condition of their lending their aid to their brethren in the approaching Invasion of Canaan. If they refused, or faikd to perform their promise, those possessions should be forfeited, and themselves compelled to go across the Jordan, and fight for a settlement like the rest of their brethren. 33. half tlie tribe of Manasseh—It is nowhere explained in the record how they were incorporated with the two tribes, or what broke this great tribe Into two parts, of which one was left to follow the fortunes of its brethren in the settled life of the western hills, while the other was allowed to wander as a' nomadic tribe over the pasture lands of Gilead and Bashan. They are not mentioned as accompanying Reuben and Gad in their application to Moses, neither were they Included in his first directions to the Levites, 320. 4:8-54. Officers said, There lacketh not one of us—A victory so signal, and the glory of which was untarnished by the loss of a single Israelitish soldier, was an astonishing miracle, and so clearly betokening the direct interposition of Heaven, might well awaken tlie liveliest feelings of grateful acknowledgment to God (Psalm 44. 2, 3). The oblation they brought for the Lord "was partly an atonement" or reparation for their error (v. 14-16), for it could not possess any expiatory virtue, and partly a tribute of gratitude for the stupendous service rendered them. It consisted of the "spoil," which, being the acquisition of individual valour, was not divided like the "prey," or live stock, each soldier retaining it in lieu of pay; it was offered by the "captains" alone, whose pious feelings were evinced by the dedication of the spoil which fell to their share. There were jewels to the amount of 16,750 shekels, equal to
£87,869 16s. 5d. sterling.
CHAPTER XXXII.
Ver. 1^. The Reubenites and G.\dites sue fok an Inheritance. 1. The land of Jaier and the lanil of Gllead—A complete conquest had been made of the country east of the Jordan, comprising "the land of Jazer," which formed the southern <iistrict between the Arnon and Jabbok; "the land of Gilead," the middle region between the Jabbok and Jarmouk, or Hieromax, including Bashan, which lay on the north of that river. The whole of this region is now called the Belka. It has always been famous for Its rich and extensive pastures, and it is still the favourite resort of the Bedouin sliepherds, who frequently contend for securing to their immense flocks the benefit of its luxuriant vegetation. In the camp of ancient Israel, Reuben and Gad were pre-eminently pastoral; and as these two tribes, being placed under the same standard, had frequent opportunities of conversing and arranging about their common concerns, they united in preferring a request that the transjordanic region, so well suited to the habits of a pastoral people, might be assigned to them. 6-19. Moses said imto the children of Gad and the clilldren of Reitben, Sliall
brethren go to war, and sliall ye sit here—Til el r language was ambiguous—and Moses, suspicious that this proposal was an act of unbelief—a scheme of selfpolicy and Indolence to escape the perils of w.arfare and live in ease and safety, addressed to them a reproachful and passionate remonstrance. Whether they had really meditated such a withdrawal from all share In the war of invasion, or the effect of their leader's expostulation was to drive them from their original purpose, they now. In answer to his impressive appeal, declared it to be their sincere Intention to co-operate with their brethren : but.
(v. 25); but a,s they also were a people addicted to pastoral pursuits, and possessed as Immense flocks as the other two, Moses Invited the half of them to remain, in consequence, probably, of finding that this region was more than sufficient for the pastoral wants of the others, ancl gave them the preference, as some have conjectured, for tlielr valorous conduct in the contests with tlie Amorltes
If so, mey ought to have been more explicit at first. 16. they came near—The narrative gives a picturesque deBcrlptlon of this scene. The suppliants had shrunk back, dreading froA the undisguised emotions of their leader, that their request would be refused. But, perceiving, from the tenor of his discourse, that his objection was grounded only on the supposition that they would not cross the Jordan to assist their brethren, they became em-
(cf. V. 39. with Joshua 17. 1). 34-30. tlie children of Gad built—(see on v. 18)—Dlb6n, Identified with Dheban, now in ruins, an hour's distance from the .\rnon (Mojeb). Atarotli (crowns)—there are several towns so called in Scripture, but this one in the tribe of Gad has not been identified. Aroer, now Arair, standing on a precipice on the nortli bank of the Arnon. 3.^. Atroth, Shophan, or Zaplion—(Joshua 13. 27.) Jaazer, near a famed fountain, Aln Hazier, the waters o{ whlcli finw into Wady .Seliaib, about 15 miles from Hesbon. Beth-uimrali, now Nlmrin ; Heslibon, now Heslian; Elealeli (the high), now Elaal boldened to approach him with assurances of their goodwill. We wtU bnlld sheep-folds here for onr cattle, and cities for our little ones i.e., rebuild, repair. It would have been Impossible within two months to found new cities, or even to reconstruct those which had been razed to the ground. Those of the Amorltes were not absolutely demolished, and they probably consisted only of mud-built, or dry-stone walls. 17. and onr little ones shall dwell in the fenced cities, becanse of the InliabItants of the land—There was good policy in leaving a rJfllclent force to protect the conquered region, lest the enemy should attempt reprisals; and as only 40,0fX) of the
Kirjathaim (the douljle city); Nebo, now Neba, near tli« mountain of that name; Baal-meon, now Myoun, In ruins, where was a temple of Baal (Joshua 13. 17; .leremlah 4>!.
2!) ; Shibmah, or Shebam (v. 2) ; near Ileshbon, famous for vines (Isaiali 16. 9, 10; Jeremiah 48. 32). tlielr name* being cliangcd—eitlier because it was the general custom of conqu(!rors to do so; or, ratlier, because from Ilie prohiljition to mention the names of other gods (Exodus 2 ;.
' Reubenites and the Gadltes, and a half of Manasseh, passed over the Jordan (Joshua 4. 13), tliere was left for the security of the new possessions 70,580 men, besides women and children under 20 years fcf. ch. 20. 17). We will go anned—i. e., all of us in a collective body, or as
as Neiio and Baal were, it was expedient on the fir.si settlement of the Israelites to ol)literate all remembrance of those iilols. (See on Joshua 13. 17-2t).) 39. Gilead—now Jelud. 41. Havoth-Jair— i. f., tent-villages. Jair, who 117