<hi type="bold">7-9. the people came to Moses, and said, We have sinned--</hi>The 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 pole or standard, that it might be seen at the extremities of the camp and that every bitten Israelite who looked to it might be healed. This peculiar method of cure was designed, in the first instance, to show that it was the efficacy 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 Christ to heal all who look to Him because of their sins (<reference osisRef="John.3.14">Joh 3:14</reference>, <reference osisRef="John.3.15">15</reference>; see also on <reference osisRef="2Kgs.18.4">2Ki 18:4</reference>).

7-9. the people came to Moses, and said, We have sinned-- The 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 pole or standard, that it might be seen at the extremities of the camp and that every bitten Israelite who looked to it might be healed. This peculiar method of cure was designed, in the first instance, to show that it was the efficacy 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 Christ to heal all who look to Him because of their sins (Joh 3:14, 15; see also on 2Ki 18:4).


<hi type="bold">10. the children of Israel set forward--</hi>along the eastern frontier of the Edomites, encamping in various stations.

10. the children of Israel set forward-- along the eastern frontier of the Edomites, encamping in various stations.


<hi type="bold">12. pitched in the valley--</hi>literally, the "woody brook-valley" of Zared (<reference osisRef="Deut.2.13">De 2:13</reference>; <reference osisRef="Isa.15.7">Is 15:7</reference>; <reference osisRef="Amos.6.14">Am 6:14</reference>). 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].

12. pitched in the valley-- literally, the "woody brook-valley" of Zared (De 2:13; Is 15:7; Am 6:14). 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].


<hi type="bold">13. pitched on the other side of Arnon--</hi>now El-Mojib, a deep, broad, and rapid stream, dividing the dominions of the Moabites and Amorites.

13. pitched on the other side of Arnon-- now El-Mojib, a deep, broad, and rapid stream, dividing the dominions of the Moabites and Amorites.


<hi type="bold">14. book of the wars of the Lord--</hi>A 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.

14. book of the wars of the Lord-- A 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.


<hi type="bold">15. Ar--</hi>the capital of Moab.

15. Ar-- the capital of Moab.


<hi type="bold">16. from thence they went to Beer--</hi>that is, a "well." The name was probably given to it afterwards [see Jud 9:21], as it is not mentioned (<reference osisRef="Num.33.1-Num.33.56">Nu 33:1-56</reference>).

16. from thence they went to Beer-- that is, a "well." The name was probably given to it afterwards [see Jud 9:21], as it is not mentioned (Nu 33:1-56).


<hi type="bold">17-18. Then Israel sang--</hi>This beautiful 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 rods only, and not spades, it seems probable that this well was concealed by the 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.

17-18. Then Israel sang-- This beautiful 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 rods only, and not spades, it seems probable that this well was concealed by the 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.


<hi type="bold">21-23. Israel sent messengers unto Sihon--</hi>The rejection of their respectful and pacific message was resented--Sihon was discomfited in battle--and Israel obtained by right of conquest the whole of the Amorite dominions.

21-23. Israel sent messengers unto Sihon-- The rejection of their respectful and pacific message was resented--Sihon was discomfited in battle--and Israel obtained by right of conquest the whole of the Amorite dominions.


<hi type="bold">24. from Arnon unto Jabbok--</hi>now the Zurka. These rivers formed the southern and northern boundaries of his usurped territory.

<hi type="bold">for the border of ... Ammon was strong--</hi>a reason stated for Sihon not being able to push his invasion further.

24. from Arnon unto Jabbok-- 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.


<hi type="bold">25. Israel dwelt in all the cities--</hi>after exterminating the inhabitants who had been previously doomed (<reference osisRef="Deut.2.34">De 2:34</reference>).

25. Israel dwelt in all the cities-- after exterminating the inhabitants who had been previously doomed (De 2:34).


<hi type="bold">26. Heshbon--</hi>(<reference osisRef="Song.7.4">So 7:4</reference>)--situated sixteen English miles north of the Arnon, and from its ruins it appears to have been a large city.

26. Heshbon-- (So 7:4)--situated sixteen English miles north of the Arnon, and from its ruins it appears to have been a large city.


<hi type="bold">27-30. Wherefore they that speak in proverbs--</hi>Here is given an extract from an Amorite song exultingly anticipating an extension of their conquests to Arnon. The quotation from the poem of the Amorite bard ends at <reference osisRef="Num.21.28">Nu 21:28</reference>. The two following verses appear to be the strains in which the Israelites expose the impotence of the usurpers.

27-30. Wherefore they that speak in proverbs-- Here is given an extract from an Amorite song exultingly anticipating an extension of their conquests to Arnon. The quotation from the poem of the Amorite bard ends at Nu 21:28. The two following verses appear to be the strains in which the Israelites expose the impotence of the usurpers.


<hi type="bold">33. they turned and went up by the way of Bashan--</hi>a name given to that district from the richness of the soil--now Batanea or El-Bottein--a hilly region east of the Jordan lying between the mountains of Hermon on the north and those of Gilead on the south.

<hi type="bold">Og--</hi>a giant, an Amoritish prince, who, having opposed the progress of the Israelites, was defeated.

33. they turned and went up by the way of Bashan-- a name given to that district from the richness of the soil--now Batanea or El-Bottein--a hilly region east of the Jordan lying between the mountains of Hermon on the north and those of Gilead on the south. Og-- a giant, an Amoritish prince, who, having opposed the progress of the Israelites, was defeated.


<hi type="bold">34-35. The Lord said unto Moses, Fear him not--</hi>a necessary encouragement, for Og's gigantic stature (<reference osisRef="Deut.3.11">De 3:11</reference>) was calculated to inspire terror. He and all his were put to the sword. <chapter eID="Num.21"/>

34-35. The Lord said unto Moses, Fear him not-- a necessary encouragement, for Og's gigantic stature (De 3:11) was calculated to inspire terror. He and all his were put to the sword.


<title type="x-s2">CHAPTER 22</title> <title type="x-s3"><reference osisRef="Num.22.1-Num.22.20">Nu 22:1-20</reference>. Balak's First Message for Balaam Refused.</title>

<hi type="bold">1. Israel ... pitched in the plains of Moab--</hi>so called from having formerly belonged to that people, though wrested from them by Sihon. It was a dry, sunken, desert region on the east of the Jordan valley, opposite Jericho.

CHAPTER 22 Nu 22:1-20. Balak's First Message for Balaam Refused. 1. Israel... pitched in the plains of Moab-- so called from having formerly belonged to that people, though wrested from them by Sihon. It was a dry, sunken, desert region on the east of the Jordan valley, opposite Jericho.


<hi type="bold">2. Balak--</hi>that is, "empty." Terrified (<reference osisRef="Deut.2.25">De 2:25</reference>; <reference osisRef="Exod.15.15">Ex 15:15</reference>) at the approach of so vast a multitude and not daring to encounter them in the field, he resolved to secure their destruction by other means.

2. Balak-- that is, "empty." Terrified (De 2:25; Ex 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 other means.


<hi type="bold">4. elders of Midian--</hi>called kings (<reference osisRef="Num.31.8">Nu 31:8</reference>) and princes (<reference osisRef="Josh.13.21">Jos 13:21</reference>). The Midianites, a distinct people on the southern frontier of Moab, united with them as confederates against Israel, their common enemy.

4. elders of Midian-- called kings (Nu 31:8) and princes (Jos 13:21). The Midianites, a distinct people on the southern frontier of Moab, united with them as confederates against Israel, their common enemy.


<hi type="bold">5. He sent messengers therefore unto Balaam--</hi>that is, "lord" or "devourer" of people, a famous soothsayer (<reference osisRef="Josh.13.22">Jos 13:22</reference>).

<hi type="bold">son of Beor--</hi>or, in the Chaldee form, Bosor--that is, "destruction."

<hi type="bold">Pethor--</hi>a city of Mesopotamia, situated on the Euphrates.

5. He sent messengers therefore unto Balaam-- that is, "lord" or "devourer" of people, a famous soothsayer (Jos 13:22). son of Beor-- or, in the Chaldee form, Bosor--that is, "destruction." Pethor-- a city of Mesopotamia, situated on the Euphrates.


<hi type="bold">6. Come ... curse me this people--</hi>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 offered 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 British troops.

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 offered 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 British troops.


<hi type="bold">7. the elders of Moab and ... of Midian departed with the rewards of divination--</hi>like the fee of a fortune teller, and being a royal present, it would be something handsome.

7. the elders of Moab and... of Midian departed with the rewards of divination-- like the fee of a fortune teller, and being a royal present, it would be something handsome.


<hi type="bold">8-14. Lodge here this night, and I will bring you word again, as the Lord shall speak unto me, &c.--</hi>God usually revealed His will in visions and dreams; and Balaam's birth and residence in Mesopotamia, where the remains of patriarchal religion still lingered, account for his knowledge of the true God. His real character has long been a subject of discussion. Some, judging from 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].

8-14. Lodge here this night, and I will bring you word again, as the Lord shall speak unto me, &c.-- God usually revealed His will in visions and dreams; and Balaam's birth and residence in Mesopotamia, where the remains of patriarchal religion still lingered, account for his knowledge of the true God. His real character has long been a subject of discussion. Some, judging from 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].


<hi type="bold">19-20. tarry ye also here this night, that I may know what the Lord will say unto me more--</hi>The 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 (<reference osisRef="Josh.13.27">Jos 13:27</reference>).

19-20. tarry ye also here this night, that I may know what the Lord will say unto me more-- The 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 (Jos 13:27).


<title type="x-s3"><reference osisRef="Num.22.21-Num.22.41">Nu 22:21-41</reference>. The Journey.</title>

<hi type="bold">21. Balaam ... saddled his ass--</hi>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 his outer cloak.

Nu 22:21-41. The Journey. 21. Balaam... saddled his 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 his outer cloak.


<hi type="bold">22. God's anger was kindled because he went--</hi>The displeasure arose partly from his neglecting the condition on which leave was granted him--namely, to wait till the princes of Moab "came to call him" [Nu 22:20], and because, through desire for "the wages of unrighteousness" [2Pe 2:15], he entertained the secret purpose of acting in opposition to the solemn charge of God.

22. God's anger was kindled because he went-- The displeasure arose partly from his neglecting the condition on which leave was granted him--namely, to wait till the princes of Moab "came to call him" [Nu 22:20], and because, through desire for "the wages of unrighteousness" [2Pe 2:15], he entertained the secret purpose of acting in opposition to the solemn charge of God.


<hi type="bold">24. the angel of the Lord stood in a path of the vineyards--</hi>The roads which lead through fields and vineyards are so narrow that in most parts 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.

24. the angel of the Lord stood in a path of the vineyards-- The roads which lead through fields and vineyards are so narrow that in most parts 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.


<hi type="bold">28. the Lord opened the mouth of the ass--</hi>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 favors the literal view [2Pe 2:15, 16]. 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" [2Pe 2:16]. "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].

28. 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 favors the literal view [2Pe 2:15, 16]. 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" [2Pe 2:16]. "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].


<hi type="bold">34-35. I have sinned ... if it displease thee, I will get me back again--</hi>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 further restraint, but the terms in which leave was given are more absolute and peremptory than those in <reference osisRef="Num.22.20">Nu 22:20</reference>.

34-35. I have sinned... if it displease thee, I will 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 further restraint, but the terms in which leave was given are more absolute and peremptory than those in Nu 22:20.


<hi type="bold">36-37. when Balak heard that Balaam was come, he went out to meet him--</hi>Politeness requires that the higher the rank of the expected guest, greater distance is to be gone to welcome his arrival.

36-37. when Balak heard that Balaam was come, he went out to meet him-- Politeness requires that the higher the rank of the expected guest, greater distance is to be gone to welcome his arrival.


<hi type="bold">38. the word that God putteth in my mouth, that shall I speak--</hi>This appears a pious answer. It was an acknowledgment that he was restrained by a superior power.

38. the word that God putteth in my mouth, that shall I speak-- This appears a pious answer. It was an acknowledgment that he was restrained by a superior power.


<hi type="bold">39. Kirjath-huzoth--</hi>that is, "a city of streets."

39. Kirjath-huzoth-- that is, "a city of streets."


<hi type="bold">40. Balak offered oxen and sheep--</hi>made preparations for a grand entertainment to Balaam and the princes of Midian.

40. Balak offered oxen and sheep-- made preparations for a grand entertainment to Balaam and the princes of Midian.


<hi type="bold">41. high places of Baal--</hi>eminences consecrated to the worship of Baal-peor (see on <reference osisRef="Num.25.3">Nu 25:3</reference>) or Chemosh. <chapter eID="Num.22"/>

41. high places of Baal-- eminences consecrated to the worship of Baal-peor (see on Nu 25:3) or Chemosh.


<title type="x-s2">CHAPTER 23</title> <title type="x-s3"><reference osisRef="Num.23.1-Num.23.30">Nu 23:1-30</reference>. Balak's Sacrifices.</title>

<hi type="bold">1. Balaam said unto Balak, Build me here seven altars--</hi>Balak, being a heathen, would naturally suppose these altars were erected in honor of Baal, the patron deity of his country. It is evident, from <reference osisRef="Num.23.4">Nu 23:4</reference> that they were prepared for the worship of the true God; although in choosing the high places of Baal as their site and rearing a number of altars (<reference osisRef="2Kgs.18.22">2Ki 18:22</reference>; <reference osisRef="Isa.17.8">Is 17:8</reference>; <reference osisRef="Jer.11.13">Jr 11:13</reference>; <reference osisRef="Hos.8.11">Ho 8:11</reference>; <reference osisRef="Hos.10.1">10:1</reference>), instead of one only, as God had appointed, Balaam blended his own superstitions with the divine worship. The heathen, both in ancient and modern times, attached a mysterious virtue to the number seven; and Balaam, in ordering the preparation of so many altars, designed to mystify and delude the king.

CHAPTER 23 Nu 23:1-30. 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 honor of Baal, the patron deity of his country. It is evident, from Nu 23:4 that they were prepared for the worship of the true God; although in choosing the high places of Baal as their site and rearing a number of altars (2Ki 18:22; Is 17:8; Jr 11:13; Ho 8:11; 10:1), instead of one only, as God had appointed, Balaam blended his own superstitions with the divine worship. The heathen, both in ancient and modern times, attached a mysterious virtue to the number seven; and Balaam, in ordering the preparation of so many altars, designed to mystify and delude the king.


<hi type="bold">3. Stand by thy burnt offering--</hi>as one in expectation of an important favor.

<hi type="bold">peradventure the Lord will come to meet me: and whatsoever he showeth me--</hi>that is, makes known to me by word or sign.

<hi type="bold">he went to an high place--</hi>apart by himself, where he might practise rites and ceremonies, with a view to obtain a response of the oracle.

3. Stand by thy burnt offering-- as one in expectation of an important favor. peradventure the Lord will come to meet me: and whatsoever he showeth me-- that is, makes known to me by word or sign. he went to an high place-- apart by himself, where he might practise rites and ceremonies, with a view to obtain a response of the oracle.


<hi type="bold">4-6. God met Balaam--</hi>not in compliance with his incantations, but to frustrate his wicked designs and compel him, contrary to his desires and interests, to pronounce the following benediction [Nu 23:8-10].

4-6. God 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 the following benediction [Nu 23:8-10].


<hi type="bold">7. took up his parable--</hi>that is, spoke under the influence of inspiration, and in the highly poetical, figurative, and oracular style of a prophet.

<hi type="bold">brought me from Aram--</hi>This word joined with "the mountains of the East," denotes the upper portion of Mesopotamia, lying on the east of Moab. The East enjoyed an infamous notoriety for magicians and soothsayers (<reference osisRef="Isa.2.6">Is 2:6</reference>).

7. took up his parable-- that is, spoke under the influence of inspiration, and in the highly poetical, figurative, and oracular style of a prophet. brought me from Aram-- This word joined with "the mountains of the East," denotes the upper portion of Mesopotamia, lying on the east of Moab. The East enjoyed an infamous notoriety for magicians and soothsayers (Is 2:6).


<hi type="bold">8. How shall I curse, whom God hath not cursed?--</hi>A divine blessing has been pronounced over the posterity of Jacob; and therefore, whatever prodigies can be achieved by my charms, all magical skill, all human power, is utterly impotent to counteract the decree of God.

8. How shall I curse, whom God hath not cursed?-- A divine blessing has been pronounced over the posterity of Jacob; and therefore, whatever prodigies can be achieved by my charms, all magical skill, all human power, is utterly impotent to counteract the decree of God.


<hi type="bold">9. from the top--</hi>literally, "a bare place" on the rocks, to which Balak had taken him, 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 (<reference osisRef="Deut.33.28">De 33:28</reference>). So that although I might be able to gratify your wishes against other people, I can do nothing against them (<reference osisRef="Exod.19.5">Ex 19:5</reference>; <reference osisRef="Lev.20.24">Le 20:24</reference>).

9. from the top-- literally, "a bare place" on the rocks, to which Balak had taken him, 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 (De 33:28). So that although I might be able to gratify your wishes against other people, I can do nothing against them (Ex 19:5; Le 20:24).


<hi type="bold">10. Who can count the dust of Jacob?--</hi>an Oriental hyperbole for a very populous nation, as Jacob's posterity was promised to be (<reference osisRef="Gen.13.16">Ge 13:16</reference>; <reference osisRef="Gen.28.14">28:14</reference>).

<hi type="bold">the number of the fourth part of Israel--</hi>that is, the camp consisted of four divisions; every one of these parts was formidable in numbers.

<hi type="bold">Let me die the death of the righteous--</hi>Hebrew, "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 that was in Him.

10. Who can count the dust of Jacob?-- an Oriental hyperbole for a very populous nation, as Jacob's posterity was promised to be (Ge 13:16; 28:14). the number of the fourth part of Israel-- that is, the camp consisted of four divisions; every one of these parts was formidable in numbers. Let me die the death of the righteous-- Hebrew, "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 that was in Him.


<hi type="bold">13-15. Come, ... with me unto another place, from whence thou mayest see them--</hi>Surprised and disappointed at this unexpected eulogy on Israel, Balak hoped that, if seen from a different point of observation, the prophet would give utterance to different feelings; and so, having made the same solemn preparations, Balaam retired, as before, to wait the divine afflatus.

13-15. Come,... with me unto another place, from whence thou mayest see them-- Surprised and disappointed at this unexpected eulogy on Israel, Balak hoped that, if seen from a different point of observation, the prophet would give utterance to different feelings; and so, having made the same solemn preparations, Balaam retired, as before, to wait the divine afflatus.


<hi type="bold">18-19. Rise up--</hi>As Balak was already standing (<reference osisRef="Num.23.17">Nu 23:17</reference>), 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 they may with a man.

18-19. Rise up-- As Balak was already standing (Nu 23:17), 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 they may with a man.


<hi type="bold">21. He hath not beheld iniquity in Jacob--</hi>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.

<hi type="bold">the Lord his God is with him--</hi>has a favor for them.

<hi type="bold">and the shout of a king is among them--</hi>such joyful acclamations as of a people rejoicing in the presence of a victorious prince.

21. He hath not beheld iniquity in Jacob-- 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 his God is with him-- has a favor for them. and the shout of a king is among them-- such joyful acclamations as of a people rejoicing in the presence of a victorious prince.


<hi type="bold">22. he hath as it were the strength of an unicorn--</hi>Israel is not as they were at the Exodus, a horde of poor, feeble, spiritless people, but powerful and invincible as a reem--that is, a rhinoceros (<reference osisRef="Job.39.9">Job 39:9</reference>; <reference osisRef="Ps.22.21">Psa 22:21</reference>; <reference osisRef="Ps.92.10">92:10</reference>).

22. he hath as it were the strength of an unicorn-- Israel is not as they were at the Exodus, a horde of poor, feeble, spiritless people, but powerful and invincible as a reem--that is, a rhinoceros (Job 39:9; Psa 22:21; 92:10).


<hi type="bold">23. Surely there is no enchantment against Jacob--</hi>No art can ever prevail against a people who are under the shield of Omnipotence, and for whom miracles have been and yet shall be performed, which will be a theme of admiration in succeeding ages.

23. Surely there is no enchantment against Jacob-- No art can ever prevail against a people who are under the shield of Omnipotence, and for whom miracles have been and yet shall be performed, which will be a theme of admiration in succeeding ages.


<hi type="bold">26. All that the Lord speaketh, that I must do--</hi>a remarkable confession that he was divinely constrained to give utterances different from what it was his purpose and inclination to do.

26. All that the Lord speaketh, that I must do-- a remarkable confession that he was divinely constrained to give utterances different from what it was his purpose and inclination to do.


<hi type="bold">28. Balak brought Balaam unto the top of Peor--</hi>or, Beth-peor (<reference osisRef="Deut.3.29">De 3:29</reference>), the eminence on which a temple of Baal stood.

<hi type="bold">that looketh toward Jeshimon--</hi>the desert tract in the south of Palestine, on both sides of the Dead Sea. <chapter eID="Num.23"/>

28. Balak brought Balaam unto the top of Peor-- or, Beth-peor (De 3:29), the eminence on which a temple of Baal stood. that looketh toward Jeshimon-- the desert tract in the south of Palestine, on both sides of the Dead Sea.


<title type="x-s2">CHAPTER 24</title> <title type="x-s3"><reference osisRef="Num.24.1-Num.24.25">Nu 24:1-25</reference>. Balaam Foretells Israel's Happiness.</title>

<hi type="bold">1. to seek for--</hi>that is, to use enchantments. His experience on the two former occasions [Nu 23:3, 15] had taught him that these superstitious accompaniments of his worship were useless, and therefore he now simply looked towards the camp of Israel, either with a secret design to curse them, or to await the divine afflatus.

CHAPTER 24 Nu 24:1-25. Balaam Foretells Israel's Happiness. 1. to seek for-- that is, to use enchantments. His experience on the two former occasions [Nu 23:3, 15] had taught him that these superstitious accompaniments of his worship were useless, and therefore he now simply looked towards the camp of Israel, either with a secret design to curse them, or to await the divine afflatus.


<hi type="bold">2. he saw Israel abiding in his tents according to their tribes--</hi>that is, in the orderly distribution of the camp (<reference osisRef="Num.2.1-Num.2.34">Nu 2:1-34</reference>).

<hi type="bold">the spirit of God came upon him--</hi>Before the regular ministry of the prophets was instituted, God made use of various persons as the instruments through whom He revealed His will, and Balaam was one of these (<reference osisRef="Deut.23.5">De 23:5</reference>).

2. he saw Israel abiding in his tents according to their tribes-- that is, in the orderly distribution of the camp (Nu 2:1-34). the spirit of God came upon him-- Before the regular ministry of the prophets was instituted, God made use of various persons as the instruments through whom He revealed His will, and Balaam was one of these (De 23:5).


<hi type="bold">3. the man whose eyes are open--</hi>that is, a seer (<reference osisRef="1Sam.9.9">1Sa 9:9</reference>), a prophet, to whom the visioned future was disclosed--sometimes when falling into a sleep (<reference osisRef="Gen.15.12-Gen.15.15">Ge 15:12-15</reference>), frequently into "a trance."

3. the man whose eyes are open-- that is, a seer (1Sa 9:9), a prophet, to whom the visioned future was disclosed--sometimes when falling into a sleep (Ge 15:12-15), frequently into "a trance."


<hi type="bold">5-7. How goodly are thy tents, ... O Israel!--</hi>a fine burst of admiration, expressed in highly poetical strains. All travellers describe the beauty which the circular area of Bedouin tents impart to the desert. How impressive, then, must have been the view, as seen from the heights of Abarim, of the immense camp of Israel extended over the subjacent plains.

5-7. How goodly are thy tents,... O Israel!-- a fine burst of admiration, expressed in highly poetical strains. All travellers describe the beauty which the circular area of Bedouin tents impart to the desert. How impressive, then, must have been the view, as seen from the heights of Abarim, of the immense camp of Israel extended over the subjacent plains.


<hi type="bold">10-14. Balak's anger was kindled against Balaam, and he smote his hands together--</hi>The "smiting of the hands together" is, among Oriental people, an indication of the most violent rage (see <reference osisRef="Ezek.21.17">Eze 21:17</reference>; <reference osisRef="Ezek.22.13">22:13</reference>) and ignominious dismissal.

10-14. Balak's anger was kindled against Balaam, and he smote his hands together-- The "smiting of the hands together" is, among Oriental people, an indication of the most violent rage (see Eze 21:17; 22:13) and ignominious dismissal.


<hi type="bold">15. he took his parable--</hi>or prophecy, uttered in a poetical style.

15. he took his parable-- or prophecy, uttered in a poetical style.


<hi type="bold">17. I shall see him--</hi>rather, "I do see" or "I have seen him"--a prophetic sight, like that of Abraham (<reference osisRef="John.8.56">Joh 8:56</reference>).

<hi type="bold">him--</hi>that is, Israel.

<hi type="bold">there shall come a Star out of Jacob, and a Sceptre shall rise out of Israel--</hi>This imagery, in the hieroglyphic language of the East, denotes some eminent ruler--primarily David; but secondarily and pre-eminently, the Messiah (see on <reference osisRef="Gen.49.10">Ge 49:10</reference>).

<hi type="bold">corners--</hi>border, often used for a whole country (<reference osisRef="Exod.8.2">Ex 8:2</reference>; <reference osisRef="Ps.74.17">Psa 74:17</reference>).

<hi type="bold">children of Sheth--</hi>some prince of Moab; or, according to some, "the children of the East."

17. I shall see him-- rather, "I do see" or "I have seen him"--a prophetic sight, like that of Abraham (Joh 8:56). him-- that is, Israel. there shall come a Star out of Jacob, and a Sceptre shall rise out of Israel-- This imagery, in the hieroglyphic language of the East, denotes some eminent ruler--primarily David; but secondarily and pre-eminently, the Messiah (see on Ge 49:10). corners-- border, often used for a whole country (Ex 8:2; Psa 74:17). children of Sheth-- some prince of Moab; or, according to some, "the children of the East."


<hi type="bold">18. Edom shall be a possession--</hi>This prophecy was accomplished by David (<reference osisRef="2Sam.8.14">2Sa 8:14</reference>).

<hi type="bold">Seir--</hi>seen in the south, and poetically used for Edom. The double conquest of Moab and Edom is alluded to (<reference osisRef="Ps.60.8">Psa 60:8</reference>; <reference osisRef="Ps.108.9">108:9</reference>).

18. Edom shall be a possession-- This prophecy was accomplished by David (2Sa 8:14). Seir-- seen in the south, and poetically used for Edom. The double conquest of Moab and Edom is alluded to (Psa 60:8; 108:9).


<hi type="bold">19. Out of Jacob shall come he that shall have dominion--</hi>David, and particularly Christ.

<hi type="bold">that remaineth of the city--</hi>those who flee from the field to fortified places (<reference osisRef="Ps.60.9">Psa 60:9</reference>).

19. Out of Jacob shall come he that shall have dominion-- David, and particularly Christ. that remaineth of the city-- those who flee from the field to fortified places (Psa 60:9).


<hi type="bold">20. Amalek ... his latter end shall be that he perish for ever--</hi>Their territory was seen at the remote extremity of the desert. (See on <reference osisRef="Exod.17.13">Ex 17:13</reference>; also <reference osisRef="1Sam.15.1-1Sam.15.35">1Sa 15:1-35</reference>).

20. Amalek... his latter end shall be that he perish for ever-- Their territory was seen at the remote extremity of the desert. (See on Ex 17:13; also 1Sa 15:1-35).


<hi type="bold">21. Kenites ... nest in a rock--</hi>Though securely established among the clefts in the high rocks of En-gedi towards the west, they should be gradually reduced by a succession of enemies till the Assyrian invader carried them into captivity (<reference osisRef="Judg.1.16">Jud 1:16</reference>; <reference osisRef="1Cor.4.11">4:11</reference>, <reference osisRef="1Cor.16.17">16, 17</reference>; also <reference osisRef="2Kgs.15.29">2Ki 15:29</reference>; <reference osisRef="2Kgs.17.6">17:6</reference>).

21. Kenites... nest in a rock-- Though securely established among the clefts in the high rocks of En-gedi towards the west, they should be gradually reduced by a succession of enemies till the Assyrian invader carried them into captivity (Jud 1:16; 4:11, 16, 17; also 2Ki 15:29; 17:6).


<hi type="bold">23. who shall live when God doeth this!--</hi>Few shall escape the desolation that shall send a Nebuchadnezzar to scourge all those regions.

23. who shall live when God doeth this!-- Few shall escape the desolation that shall send a Nebuchadnezzar to scourge all those regions.


<hi type="bold">24. Chittim--</hi>the countries lying on the Mediterranean, particularly Greece and Italy (<reference osisRef="Dan.11.29">Da 11:29</reference>, <reference osisRef="Dan.11.30">30</reference>). The Assyrians were themselves to be overthrown--first, by the Greeks under Alexander the Great and his successors; secondly, by the Romans.

<hi type="bold">Eber--</hi>the posterity of the Hebrews (<reference osisRef="Gen.10.24">Ge 10:24</reference>).

<hi type="bold">he also shall perish--</hi>that is, the conqueror of Asher and Eber, namely, the Greek and Roman empires.

24. Chittim-- the countries lying on the Mediterranean, particularly Greece and Italy (Da 11:29, 30). The Assyrians were themselves to be overthrown--first, by the Greeks under Alexander the Great and his successors; secondly, by the Romans. Eber-- the posterity of the Hebrews (Ge 10:24). he also shall perish-- that is, the conqueror of Asher and Eber, namely, the Greek and Roman empires.


<hi type="bold">25. Balaam rose up, and went ... to his place--</hi>Mesopotamia, to which, however, he did not return. (See on <reference osisRef="Num.31.8">Nu 31:8</reference>). <chapter eID="Num.24"/>

25. Balaam rose up, and went... to his place-- Mesopotamia, to which, however, he did not return. (See on Nu 31:8).


<title type="x-s2">CHAPTER 25</title> <title type="x-s3"><reference osisRef="Num.25.1-Num.25.18">Nu 25:1-18</reference>. The Israelites' Whoredom and Idolatry with Moab.</title>

<hi type="bold">1. Israel abode in Shittim--</hi>a verdant meadow, so called from a grove of acacia trees which lined the eastern side of the Jordan. (See <reference osisRef="Num.33.49">Nu 33:49</reference>).

CHAPTER 25 Nu 25:1-18. The Israelites' Whoredom and Idolatry with Moab. 1. Israel abode in Shittim-- a verdant meadow, so called from a grove of acacia trees which lined the eastern side of the Jordan. (See Nu 33:49).


<hi type="bold">3. Israel joined himself unto Baal-peor--</hi>Baal was a general name for "lord," and Peor for a "mount" in Moab. The real name of the idol was Chemosh, and his rites of worship were celebrated by the grossest obscenity. In participating in this festival, then, the Israelites committed the double offense of idolatry and licentiousness.

3. Israel joined himself unto Baal-peor-- Baal was a general name for "lord," and Peor for a "mount" in Moab. The real name of the idol was Chemosh, and his rites of worship were celebrated by the grossest obscenity. In participating in this festival, then, the Israelites committed the double offense of idolatry and licentiousness.


<hi type="bold">4. The Lord said unto Moses, Take all the heads of the people, and hang them up--</hi>Israelite criminals, who were capitally punished, were first stoned or slain, and then gibbeted. The persons ordered here for execution were the principal delinquents in the Baal-peor outrage--the subordinate officers, rulers of tens or hundreds.

<hi type="bold">before the Lord--</hi>for vindicating the honor of the true God.

<hi type="bold">against the sun--</hi>that is, as a mark of public ignominy; but they were to be removed towards sunset (<reference osisRef="Deut.21.23">De 21:23</reference>).

4. The Lord said unto Moses, Take all the heads of the people, and hang them up-- Israelite criminals, who were capitally punished, were first stoned or slain, and then gibbeted. The persons ordered here for execution were the principal delinquents in the Baal-peor outrage--the subordinate officers, rulers of tens or hundreds. before the Lord-- for vindicating the honor of the true God. against the sun-- that is, as a mark of public ignominy; but they were to be removed towards sunset (De 21:23).


<hi type="bold">5. judges of Israel--</hi>the seventy elders, who were commanded not only to superintend the execution within their respective jurisdictions, but to inflict the punishment with their own hands. (See on <reference osisRef="1Sam.15.33">1Sa 15:33</reference>).

5. judges of Israel-- the seventy elders, who were commanded not only to superintend the execution within their respective jurisdictions, but to inflict the punishment with their own hands. (See on 1Sa 15:33).


<hi type="bold">6-7. behold, one of the children of Israel ... brought ... a Midianitish woman--</hi>This flagitious act most probably occurred about the time when the order was given and before its execution.

<hi type="bold">who were weeping before the door of the tabernacle--</hi>Some of the rulers and well-disposed persons were deploring the dreadful wickedness of the people and supplicating the mercy of God to avert impending judgments.

6-7. behold, one of the children of Israel... brought... a Midianitish woman-- This flagitious act most probably occurred about the time when the order was given and before its execution. who were weeping before the door of the tabernacle-- Some of the rulers and well-disposed persons were deploring the dreadful wickedness of the people and supplicating the mercy of God to avert impending judgments.


<hi type="bold">8. the plague--</hi>some sudden and widespread mortality.

8. the plague-- some sudden and widespread mortality.


<hi type="bold">9. those that died in the plague were twenty and four thousand--</hi>Only twenty-three thousand perished (<reference osisRef="1Cor.10.8">1Co 10:8</reference>) from pestilence. Moses includes those who died by the execution of the judges [Nu 25:5].

9. those that died in the plague were twenty and four thousand-- Only twenty-three thousand perished (1Co 10:8) from pestilence. Moses includes those who died by the execution of the judges [Nu 25:5].


<hi type="bold">11-13. Phinehas ... hath turned my wrath away--</hi>This assurance was a signal mark of honor that the stain of blood, instead of defiling, confirmed him in office and that his posterity should continue as long as the national existence of Israel.

11-13. Phinehas... hath turned my wrath away-- This assurance was a signal mark of honor that the stain of blood, instead of defiling, confirmed him in office and that his posterity should continue as long as the national existence of Israel.


<hi type="bold">14. Zimri, ... a prince ... among the Simeonites--</hi>The slaughter of a man of such high rank is mentioned as a proof of the undaunted zeal of Phinehas, for there might be numerous avengers of his blood.

14. Zimri,... a prince... among the Simeonites-- The slaughter of a man of such high rank is mentioned as a proof of the undaunted zeal of Phinehas, for there might be numerous avengers of his blood.


<hi type="bold">17. Vex the Midianites, and smite them--</hi>They seem to have been the most guilty parties. (Compare <reference osisRef="Num.22.4">Nu 22:4</reference>; <reference osisRef="Num.31.8">31:8</reference>).

17. Vex the Midianites, and smite them-- They seem to have been the most guilty parties. (Compare Nu 22:4; 31:8).


<hi type="bold">18. they vex you with their wiles--</hi>Instead of open war, they plot insidious ways of accomplishing your ruin by idolatry and corruption.

<hi type="bold">their sister--</hi>their countrywoman. <chapter eID="Num.25"/>

18. they vex you with their wiles-- Instead of open war, they plot insidious ways of accomplishing your ruin by idolatry and corruption. their sister-- their countrywoman.


<title type="x-s2">CHAPTER 26</title> <title type="x-s3"><reference osisRef="Num.26.1-Num.26.51">Nu 26:1-51</reference>. Israel Numbered.</title>

<hi type="bold">1. after the plague--</hi>That terrible visitation had swept away the remnant of the old generation, to whom God sware in His wrath that they should not enter Canaan (<reference osisRef="Ps.95.11">Psa 95:11</reference>).

CHAPTER 26 Nu 26:1-51. Israel Numbered. 1. after the plague-- That terrible visitation had swept away the remnant of the old generation, to whom God sware in His wrath that they should not enter Canaan (Psa 95:11).


<hi type="bold">2. Take the sum of all the congregation--</hi>The design of this new census, after a lapse of thirty-eight years, was primarily to establish the vast multiplication of the posterity of Abraham in spite of the severe judgments inflicted upon them; secondarily, it was to preserve the distinction of families and to make arrangements, preparatory to an entrance into the promised land, for the distribution of the country according to the relative population of the tribes.

2. Take the sum of all the congregation-- The design of this new census, after a lapse of thirty-eight years, was primarily to establish the vast multiplication of the posterity of Abraham in spite of the severe judgments inflicted upon them; secondarily, it was to preserve the distinction of families and to make arrangements, preparatory to an entrance into the promised land, for the distribution of the country according to the relative population of the tribes.


<hi type="bold">7. These are the families of the Reubenites--</hi>the principal households, which were subdivided into numerous smaller families. Reuben had suffered great diminution by Korah's conspiracy and other outbreaks [Nu 16:1].

7. These are the families of the Reubenites-- the principal households, which were subdivided into numerous smaller families. Reuben had suffered great diminution by Korah's conspiracy and other outbreaks [Nu 16:1].


<hi type="bold">10. the earth opened her mouth, and swallowed them up together with Korah--</hi>rather, "the things of Korah." (See on <reference osisRef="Num.16.35">Nu 16:35</reference>; compare <reference osisRef="Ps.106.17">Psa 106:17</reference>).

10. the earth opened her mouth, and swallowed them up together with Korah-- rather, "the things of Korah." (See on Nu 16:35; compare Psa 106:17).


<hi type="bold">11. Notwithstanding the children of Korah died not--</hi>Either they were not parties to their father's crime, or they withdrew from it by timely repentance. His descendants became famous in the time of David, and are often mentioned in the Psalms [Psa 42:1; 44:1; 45:1; 46:1; 47:1; 48:1; 49:1; 84:1; 85:1; 87:1; 88:1], also in <reference osisRef="1Chr.6.22">1Ch 6:22</reference>, <reference osisRef="1Chr.6.38">38</reference>.

11. Notwithstanding the children of Korah died not-- Either they were not parties to their father's crime, or they withdrew from it by timely repentance. His descendants became famous in the time of David, and are often mentioned in the Psalms [Psa 42:1; 44:1; 45:1; 46:1; 47:1; 48:1; 49:1; 84:1; 85:1; 87:1; 88:1], also in 1Ch 6:22, 38.


<hi type="bold">12. The sons of Simeon--</hi>It is supposed that this tribe had been pre-eminent in the guilt of Baal-peor and had consequently been greatly reduced in numbers.

 Thus God's justice and holiness, as well as His truth and faithfulness, were strikingly displayed: His justice and holiness in the sweeping judgments that reduced the ranks of some tribes; and His truth and faithfulness in the extraordinary increase of others so that the posterity of Israel continued a numerous people.

12. The sons of Simeon-- It is supposed that this tribe had been pre-eminent in the guilt of Baal-peor and had consequently been greatly reduced in numbers. Thus God's justice and holiness, as well as His truth and faithfulness, were strikingly displayed: His justice and holiness in the sweeping judgments that reduced the ranks of some tribes; and His truth and faithfulness in the extraordinary increase of others so that the posterity of Israel continued a numerous people.


<hi type="bold">53. the land shall be divided according to the number of names--</hi>The portion of each tribe was to be greater or less, according to its populousness.

53. the land shall be divided according to the number of names-- The portion of each tribe was to be greater or less, according to its populousness.


<hi type="bold">54. To many thou shalt give the more inheritance--</hi>that is, to the more numerous tribes a larger allotment shall be granted.

<hi type="bold">according to those that were numbered--</hi>the number of persons twenty years old at the time of the census being made, without taking into account either the increase of those who might have attained that age, when the land should be actually distributed, or the diminution from that amount, occasioned during the war of invasion.

54. To many thou shalt give the more inheritance-- that is, to the more numerous tribes a larger allotment shall be granted. according to those that were numbered-- the number of persons twenty years old at the time of the census being made, without taking into account either the increase of those who might have attained that age, when the land should be actually distributed, or the diminution from that amount, occasioned during the war of invasion.


<hi type="bold">55. the land shall be divided by lot--</hi>The appeal to the lot did not place the matter beyond the control of God; for it is at His disposal (<reference osisRef="Prov.16.33">Pr 16:33</reference>), and He has fixed to all the bounds of their habitation. The manner in which the lot was taken has not been recorded. But it is evident that the lot was cast for determining the section of the country in which each tribe should be located--not the quantity of their possessions. In other words, when the lot had decided that a particular tribe was to be settled in the north or the south, the east or the west, the extent of territory was allocated according to the rule (<reference osisRef="Num.26.54">Nu 26:54</reference>).

55. the land shall be divided by lot-- The appeal to the lot did not place the matter beyond the control of God; for it is at His disposal (Pr 16:33), and He has fixed to all the bounds of their habitation. The manner in which the lot was taken has not been recorded. But it is evident that the lot was cast for determining the section of the country in which each tribe should be located--not the quantity of their possessions. In other words, when the lot had decided that a particular tribe was to be settled in the north or the south, the east or the west, the extent of territory was allocated according to the rule (Nu 26:54).


<hi type="bold">58. families of the Levites--</hi>The census of this tribe was taken separately, and on a different principle from the rest. (See <reference osisRef="Exod.6.16-Exod.6.19">Ex 6:16-19</reference>).

58. families of the Levites-- The census of this tribe was taken separately, and on a different principle from the rest. (See Ex 6:16-19).


<hi type="bold">62. twenty and three thousand--</hi>so that there was an increase of a thousand (<reference osisRef="Num.3.39">Nu 3:39</reference>).

<hi type="bold">males from a month old and upward--</hi>(See on <reference osisRef="Num.3.14">Nu 3:14</reference>).

62. twenty and three thousand-- so that there was an increase of a thousand (Nu 3:39). males from a month old and upward-- (See on Nu 3:14).


<hi type="bold">64. among these there was not a man ... numbered ... in the wilderness of Sinai--</hi>The statement in this verse must not be considered absolute. For, besides Caleb and Joshua, there were alive at this time Eleazar and Ithamar, and in all probability a considerable number of Levites, who had no participation in the popular defections in the wilderness. The tribe of Levi, having neither sent a spy into Canaan, nor being included in the enumeration at Sinai, must be regarded as not coming within the range of the fatal sentence; and therefore it would exhibit a spectacle not to be witnessed in the other tribes of many in their ranks above sixty years of age. Tribes Chap. 1 Chap. 26 Increase Decrease Reuben 46,500 43,730 -- 2,770 <hi type="bold">Simeon 59,300 22,200 --</hi> 37,100 <hi type="bold">Gad 45,650 40,500 --</hi> 5,150 <hi type="bold">Judah 74,600 76,500 1,900 --</hi> <hi type="bold">Issachar 54,400 64,300 9,900 --</hi> <hi type="bold">Zebulun 57,400 60,500 3,100 --</hi> <hi type="bold">Ephraim 40,500 32,500 --</hi> 8,000 <hi type="bold">Manasseh 32,200 52,700 20,500 --</hi> <hi type="bold">Benjamin 35,400 45,600 10,200 --</hi> <hi type="bold">Dan 62,700 64,400 1,700 --</hi> <hi type="bold">Asher 41,500 53,400 11,900 --</hi> <hi type="bold">Naphtali 53,400 45,400 --</hi> 8,000 Total 603,550 601,730 59,200 61,020 Total decrease 1,820  <chapter eID="Num.26"/>

64. among these there was not a man... numbered... in the wilderness of Sinai-- The statement in this verse must not be considered absolute. For, besides Caleb and Joshua, there were alive at this time Eleazar and Ithamar, and in all probability a considerable number of Levites, who had no participation in the popular defections in the wilderness. The tribe of Levi, having neither sent a spy into Canaan, nor being included in the enumeration at Sinai, must be regarded as not coming within the range of the fatal sentence; and therefore it would exhibit a spectacle not to be witnessed in the other tribes of many in their ranks above sixty years of age. Tribes Chap. 1 Chap. 26 Increase Decrease Reuben 46,500 43,730 -- 2,770 Simeon 59,300 22,200 -- 37,100 Gad 45,650 40,500 -- 5,150 Judah 74,600 76,500 1,900 -- Issachar 54,400 64,300 9,900 -- Zebulun 57,400 60,500 3,100 -- Ephraim 40,500 32,500 -- 8,000 Manasseh 32,200 52,700 20,500 -- Benjamin 35,400 45,600 10,200 -- Dan 62,700 64,400 1,700 -- Asher 41,500 53,400 11,900 -- Naphtali 53,400 45,400 -- 8,000 Total 603,550 601,730 59,200 61,020 Total decrease 1,820


<title type="x-s2">CHAPTER 27</title> <title type="x-s3"><reference osisRef="Num.27.1-Num.27.11">Nu 27:1-11</reference>. The Daughters of Zelophehad Ask for an Inheritance.</title>

<hi type="bold">3. Our father died in the wilderness, and he was not ... in the company of ... Korah--</hi>This declaration might be necessary because his death might have occurred about the time of that rebellion; and especially because, as the children of these conspirators were involved along with their fathers in the awful punishment, their plea appeared the more proper and forcible that their father did not die for any cause that doomed his family to lose their lives or their inheritance.

<hi type="bold">died in his own sin--</hi>that is, by the common law of mortality to which men, through sin, are subject.

CHAPTER 27 Nu 27:1-11. The Daughters of Zelophehad Ask for an Inheritance. 3. Our father died in the wilderness, and he was not... in the company of... Korah-- This declaration might be necessary because his death might have occurred about the time of that rebellion; and especially because, as the children of these conspirators were involved along with their fathers in the awful punishment, their plea appeared the more proper and forcible that their father did not die for any cause that doomed his family to lose their lives or their inheritance. died in his own sin-- that is, by the common law of mortality to which men, through sin, are subject.


<hi type="bold">4. Give unto us a possession among the brethren of our father--</hi>Those young women perceived that the males only in families had been registered in the census. Because there were none in their household, their family was omitted. So they made known their grievance to Moses, and the authorities conjoined with him in administering justice. The case was important; and as the peculiarity of daughters being the sole members of a family would be no infrequent or uncommon occurrence, the law of inheritance, under divine authority, was extended not only to meet all similar cases, but other cases also--such as when there were no children left by the proprietor, and no brothers to succeed him. A distribution of the promised land was about to be made; and it is interesting to know the legal provision made in these comparatively rare cases for preserving a patrimony from being alienated to another tribe. (See on <reference osisRef="Num.36.5">Nu 36:5</reference>).

4. Give unto us a possession among the brethren of our father-- Those young women perceived that the males only in families had been registered in the census. Because there were none in their household, their family was omitted. So they made known their grievance to Moses, and the authorities conjoined with him in administering justice. The case was important; and as the peculiarity of daughters being the sole members of a family would be no infrequent or uncommon occurrence, the law of inheritance, under divine authority, was extended not only to meet all similar cases, but other cases also--such as when there were no children left by the proprietor, and no brothers to succeed him. A distribution of the promised land was about to be made; and it is interesting to know the legal provision made in these comparatively rare cases for preserving a patrimony from being alienated to another tribe. (See on Nu 36:5).


<title type="x-s3"><reference osisRef="Num.27.12-Num.27.17">Nu 27:12-17</reference>. Moses Being Told of His Approaching Death, Asks for a Successor.</title>

<hi type="bold">12. The Lord said unto Moses, Get thee up into this mount Abarim, and see the land--</hi>Although the Israelites were now on the confines of the promised land, Moses was not privileged to cross the Jordan, but died on one of the Moabitic range of mountains, to which the general name of Abarim was given (<reference osisRef="Num.33.47">Nu 33:47</reference>). The privation of this great honor was owing to the unhappy conduct he had manifested in the striking of the rock at Meribah [Nu 20:12]; and while the pious leader submitted with meek acquiescence to the divine decree, he evinced the spirit of genuine patriotism in his fervent prayers for the appointment of a worthy and competent successor [Nu 27:15-17].

Nu 27:12-17. Moses Being Told of His Approaching Death, Asks for a Successor. 12. The Lord said unto Moses, Get thee up into this mount Abarim, and see the land-- Although the Israelites were now on the confines of the promised land, Moses was not privileged to cross the Jordan, but died on one of the Moabitic range of mountains, to which the general name of Abarim was given (Nu 33:47). The privation of this great honor was owing to the unhappy conduct he had manifested in the striking of the rock at Meribah [Nu 20:12]; and while the pious leader submitted with meek acquiescence to the divine decree, he evinced the spirit of genuine patriotism in his fervent prayers for the appointment of a worthy and competent successor [Nu 27:15-17].


<hi type="bold">16. God of the spirits of all flesh, set a man over the congregation--</hi>The request was most suitably made to God in this character, as the Author of all the intellectual gifts and moral graces with which men are endowed, and who can raise up qualified persons for the most arduous duties and the most difficult situations.

16. God of the spirits of all flesh, set a man over the congregation-- The request was most suitably made to God in this character, as the Author of all the intellectual gifts and moral graces with which men are endowed, and who can raise up qualified persons for the most arduous duties and the most difficult situations.


<title type="x-s3"><reference osisRef="Num.27.18-Num.27.23">Nu 27:18-23</reference>. Joshua Appointed to Succeed Him.</title>

<hi type="bold">18. Take thee Joshua ... a man in whom is the spirit, and lay thine hand upon him--</hi>A strong testimony is here borne to the personality of the divine Spirit--the imposition of hands was an ancient ceremony. (See <reference osisRef="Gen.48.14">Ge 48:14</reference>; <reference osisRef="Lev.1.4">Le 1:4</reference>; <reference osisRef="1Tim.4.14">1Ti 4:14</reference>).

Nu 27:18-23. Joshua Appointed to Succeed Him. 18. Take thee Joshua... a man in whom is the spirit, and lay thine hand upon him-- A strong testimony is here borne to the personality of the divine Spirit--the imposition of hands was an ancient ceremony. (See Ge 48:14; Le 1:4; 1Ti 4:14).


<hi type="bold">20-21. Thou shalt put some of thine honour upon him--</hi>In the whole history of Israel there arose no prophet or ruler in all respects like unto Moses till the Messiah appeared, whose glory eclipsed all. But Joshua was honored and qualified in an eminent degree, through the special service of the high priest, who asked counsel for him after the judgment of Urim before the Lord. <chapter eID="Num.27"/>

20-21. Thou shalt put some of thine honour upon him-- In the whole history of Israel there arose no prophet or ruler in all respects like unto Moses till the Messiah appeared, whose glory eclipsed all. But Joshua was honored and qualified in an eminent degree, through the special service of the high priest, who asked counsel for him after the judgment of Urim before the Lord.


<title type="x-s2">CHAPTER 28</title> <title type="x-s3"><reference osisRef="Num.28.1-Num.28.31">Nu 28:1-31</reference>. Offerings to Be Observed.</title>

<hi type="bold">2. Command the children of Israel, and say unto them--</hi>The repetition of several laws formerly enacted, which is made in this chapter, was seasonable and necessary, not only on account of their importance and the frequent neglect of them, but because a new generation had sprung up since their first institution and because the Israelites were about to be settled in the land where those ordinances were to be observed.

<hi type="bold">My offering, and my bread--</hi>used generally for the appointed offerings, and the import of the prescription is to enforce regularity and care in their observance.

CHAPTER 28 Nu 28:1-31. Offerings to Be Observed. 2. Command the children of Israel, and say unto them-- The repetition of several laws formerly enacted, which is made in this chapter, was seasonable and necessary, not only on account of their importance and the frequent neglect of them, but because a new generation had sprung up since their first institution and because the Israelites were about to be settled in the land where those ordinances were to be observed. My offering, and my bread-- used generally for the appointed offerings, and the import of the prescription is to enforce regularity and care in their observance.


<hi type="bold">9-10. This is the burnt offering of every sabbath--</hi>There is no previous mention of a Sabbath burnt offering, which was additional to the daily sacrifices.

9-10. This is the burnt offering of every sabbath-- There is no previous mention of a Sabbath burnt offering, which was additional to the daily sacrifices.


<hi type="bold">11-15. And in the beginnings of your months ye shall offer a burnt offering unto the Lord--</hi>These were held as sacred festivals; and though not possessing the character of solemn feasts, they were distinguished by the blowing of trumpets over the sacrifices (<reference osisRef="Num.10.10">Nu 10:10</reference>), by the suspension of all labor except the domestic occupations of women (<reference osisRef="Amos.8.5">Am 8:5</reference>), by the celebration of public worship (<reference osisRef="2Kgs.4.23">2Ki 4:23</reference>), and by social or family feasts (<reference osisRef="1Sam.20.5">1Sa 20:5</reference>). These observations are not prescribed in the law though they obtained in the practice of a later time. The beginning of the month was known, not by astronomical calculations, but, according to Jewish writers, by the testimony of messengers appointed to watch the first visible appearance of the new moon; and then the fact was announced through the whole country by signal-fires kindled on the mountain tops. The new-moon festivals having been common among the heathen, it is probable that an important design of their institution in Israel was to give the minds of that people a better direction; and assuming this to have been one of the objects contemplated, it will account for one of the kids being offered unto the Lord (<reference osisRef="Num.28.15">Nu 28:15</reference>), not unto the moon, as the Egyptians and Syrians did. The Sabbath and the new moon are frequently mentioned together.

11-15. And in the beginnings of your months ye shall offer a burnt offering unto the Lord-- These were held as sacred festivals; and though not possessing the character of solemn feasts, they were distinguished by the blowing of trumpets over the sacrifices (Nu 10:10), by the suspension of all labor except the domestic occupations of women (Am 8:5), by the celebration of public worship (2Ki 4:23), and by social or family feasts (1Sa 20:5). These observations are not prescribed in the law though they obtained in the practice of a later time. The beginning of the month was known, not by astronomical calculations, but, according to Jewish writers, by the testimony of messengers appointed to watch the first visible appearance of the new moon; and then the fact was announced through the whole country by signal-fires kindled on the mountain tops. The new-moon festivals having been common among the heathen, it is probable that an important design of their institution in Israel was to give the minds of that people a better direction; and assuming this to have been one of the objects contemplated, it will account for one of the kids being offered unto the Lord (Nu 28:15), not unto the moon, as the Egyptians and Syrians did. The Sabbath and the new moon are frequently mentioned together.


<hi type="bold">16-25. in the fourteenth day of the first month is the passover--</hi>The law for that great annual festival is given (<reference osisRef="Lev.23.5">Le 23:5</reference>), but some details are here introduced, as certain specified offerings are prescribed to be made on each of the seven days of unleavened bread [Nu 28:18-25].

16-25. in the fourteenth day of the first month is the passover-- The law for that great annual festival is given (Le 23:5), but some details are here introduced, as certain specified offerings are prescribed to be made on each of the seven days of unleavened bread [Nu 28:18-25].


<hi type="bold">26-27. in the day of the first-fruits ... offer the burnt offering--</hi>A new sacrifice is here ordered for the celebration of this festival, in addition to the other offering, which was to accompany the first-fruits (<reference osisRef="Lev.23.18">Le 23:18</reference>). <chapter eID="Num.28"/>

26-27. in the day of the first-fruits... offer the burnt offering-- A new sacrifice is here ordered for the celebration of this festival, in addition to the other offering, which was to accompany the first-fruits (Le 23:18).


<title type="x-s2">CHAPTER 29</title> <title type="x-s3"><reference osisRef="Num.29.1-Num.29.40">Nu 29:1-40</reference>. The Offering at the Feast of Trumpets.</title>

<hi type="bold">1. in the seventh month--</hi>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 ushered 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. (Compare <reference osisRef="Exod.12.2">Ex 12:2</reference>; <reference osisRef="Lev.23.24">Le 23:24</reference>).

<hi type="bold">it is a day of blowing the trumpets unto you--</hi>This made it a solemn preparation for the sacred feasts--a greater number of which were held during this month than at any other season of the year. Although the institution of this feast was described before, there 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 <reference osisRef="Num.29.6">Nu 29:6</reference> 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.

CHAPTER 29 Nu 29:1-40. The Offering at the Feast of Trumpets. 1. in the seventh 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 ushered 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. (Compare Ex 12:2; Le 23:24). it is a day of blowing 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 season of the year. Although the institution of this feast was described before, there 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 Nu 29:6 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.


<hi type="bold">7-11. ye shall have on the tenth day of this seventh month an holy convocation--</hi>This was the great day of atonement. Its institution, together with the observance to which that day was devoted, was described (<reference osisRef="Lev.16.29">Le 16:29</reference>, <reference osisRef="Lev.16.30">30</reference>). But additional offerings seem to be noticed, namely, the large animal sacrifice for a general expiation, which was a sweet savor unto the Lord, and the sin offering to atone for the sins that mingled with that day's services. The prescriptions in this passage appear supplementary to the former statement in Leviticus.

7-11. ye shall have on the tenth day of this seventh month an holy convocation-- This was the great day of atonement. Its institution, together with the observance to which that day was devoted, was described (Le 16:29, 30). But additional offerings seem to be noticed, namely, the large animal sacrifice for a general expiation, which was a sweet savor unto the Lord, and the sin offering to atone for the sins that mingled with that day's services. The prescriptions in this passage appear supplementary to the former statement in Leviticus.


<hi type="bold">12-34. on the fifteenth day--</hi>was to be held the feast of booths or tabernacles. (See <reference osisRef="Lev.23.34">Le 23:34</reference>, <reference osisRef="Lev.23.35">35</reference>). The feast was to last seven days, the first and last of which were to be kept as Sabbaths, and a particular 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 sacrifices than any other--partly because, occurring at the end of the year, it might be intended to supply any past deficiencies--partly because, being immediately after the ingathering of the fruits, it ought to be a liberal acknowledgment--and partly, perhaps, because God consulted the weakness of mankind, who naturally grow weary both of the charge and labor of such services when they are long-continued, and made 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.

12-34. on the fifteenth day-- was to be held the feast of booths or tabernacles. (See Le 23:34, 35). The feast was to last seven days, the first and last of which were to be kept as Sabbaths, and a particular 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 sacrifices than any other--partly because, occurring at the end of the year, it might be intended to supply any past deficiencies--partly because, being immediately after the ingathering of the fruits, it ought to be a liberal acknowledgment--and partly, perhaps, because God consulted the weakness of mankind, who naturally grow weary both of the charge and labor of such services when they are long-continued, and made 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.


<hi type="bold">35-40. On the eighth day ye shall have a solemn assembly--</hi>The feast of tabernacles was brought to a close on the eighth day, which was the great day (<reference osisRef="John.7.37">Joh 7:37</reference>). Besides the common routine sacrifices, there were special offerings 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 gifts and services, so that there was full scope for the exercise of a devout spirit in the people, both for their obedience to the statutory offerings, and by the presentation of those which were made by free will or in consequence of vows.

35-40. On the eighth day ye shall have a solemn assembly-- The feast of tabernacles was brought to a close on the eighth day, which was the great day (Joh 7:37). Besides the common routine sacrifices, there were special offerings 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 gifts and services, so that there was full scope for the exercise of a devout spirit in the people, both for their obedience to the statutory offerings, and by the presentation of those which were made by free will or in consequence of vows.


<title type="x-s2">CHAPTER 30</title> <title type="x-s3"><reference osisRef="Num.30.1-Num.30.16">Nu 30:1-16</reference>. Vows Are Not to Be Broken.</title>

<hi type="bold">1. This is the thing which the Lord hath commanded--</hi>The subject of this chapter relates to vowing, which seems 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 honor or in the service of God, over and above what was authoritatively required. In <reference osisRef="Num.29.39">Nu 29:39</reference>, mention was made of "vows and freewill offerings," and it is probable, from the explanatory nature of the rules laid down in this chapter, 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.

CHAPTER 30 Nu 30:1-16. Vows Are Not to Be Broken. 1. This is the thing which the Lord hath commanded-- The subject of this chapter relates to vowing, which seems 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 honor or in the service of God, over and above what was authoritatively required. In Nu 29:39, mention was made of "vows and freewill offerings," and it is probable, from the explanatory nature of the rules laid down in this chapter, 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.


<hi type="bold">2. If a man vow a vow unto the Lord--</hi>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 because, referring to a sacred thing, it could not be neglected without the guilt of prevarication and unfaithfulness to God.

<hi type="bold">he shall not break his word--</hi>literally, "profane his word"--render it vain and contemptible (<reference osisRef="Ps.55.20">Psa 55:20</reference>; <reference osisRef="Ps.89.34">89:34</reference>). 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 of judging 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 deliberation after the matter became known to them; and their judgment, if unfavorable, released the devotee from all obligation [Nu 30:3-8].

2. If a man vow a vow unto the 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 because, referring to a sacred thing, it could not be neglected without the guilt of prevarication and unfaithfulness to God. he shall not break his word-- literally, "profane his word"--render it vain and contemptible (Psa 55:20; 89:34). 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 of judging 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 deliberation after the matter became known to them; and their judgment, if unfavorable, released the devotee from all obligation [Nu 30:3-8].


<hi type="bold">3. If a woman also vow a vow unto the Lord, and bind herself by a bond, being in her father's house in her youth--</hi>Girls only are specified; but minors of the other sex, who resided under the parental roof, were included, according to Jewish writers, who also consider the name "father" as comprehending all guardians of youth. We are also told that the age at which young people were deemed capable of vowing was thirteen for boys and twelve for girls. The judgment of a father or guardian on the vow of any under his charge might be given either by an 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, should ultimately disapprove or hinder his wife's vow, the sin of non-performance was to be imputed to him and not to her [Nu 30:15].

3. If a woman also vow a vow unto the Lord, and bind herself by a bond, being in her father's house in her youth-- Girls only are specified; but minors of the other sex, who resided under the parental roof, were included, according to Jewish writers, who also consider the name "father" as comprehending all guardians of youth. We are also told that the age at which young people were deemed capable of vowing was thirteen for boys and twelve for girls. The judgment of a father or guardian on the vow of any under his charge might be given either by an 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, should ultimately disapprove or hinder his wife's vow, the sin of non-performance was to be imputed to him and not to her [Nu 30:15].


<hi type="bold">9. every vow of a widow--</hi>In the case of a married woman, who, in the event of a separation from her husband, or of his death, returned, as was not uncommon, to her father's house, a doubt might have been entertained whether she was not, as before, subject to paternal jurisdiction and obliged to act with the paternal consent. The law ordained 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 [Nu 30:10, 11]; as, for instance, she might have vowed, when not a widow, that she would assign a portion of her income to pious and charitable uses, of which she might repent when actually a widow; but by this statute she was required to 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 eID="Num.30"/>

9. every vow of a widow-- In the case of a married woman, who, in the event of a separation from her husband, or of his death, returned, as was not uncommon, to her father's house, a doubt might have been entertained whether she was not, as before, subject to paternal jurisdiction and obliged to act with the paternal consent. The law ordained 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 [Nu 30:10, 11]; as, for instance, she might have vowed, when not a widow, that she would assign a portion of her income to pious and charitable uses, of which she might repent when actually a widow; but by this statute she was required to 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.


<title type="x-s2">CHAPTER 31</title> <title type="x-s3"><reference osisRef="Num.31.1-Num.31.54">Nu 31:1-54</reference>. The Midianites Spoiled and Balaam Slain.</title>

<hi type="bold">1-2. the Lord spake unto Moses, Avenge the children of Israel of the Midianites--</hi>a semi-nomad people, descended from Abraham and Keturah, occupying a tract of country east and southeast 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 [Nu 25:<reference osisRef="1Cor.3.17">1-3, 17</reference>, 18] by which, it was hoped, the Lord would withdraw from that people the benefit of His protection and favor. Moreover, the Midianites had rendered themselves particularly obnoxious by entering into a hostile league with the Amorites (<reference osisRef="Josh.13.21">Jos 13:21</reference>). The Moabites were at this time spared in consideration of Lot (<reference osisRef="Deut.2.9">De 2:9</reference>) and because the measure of their iniquities was not yet full. God spoke of avenging "the children of Israel" [Nu 31:2]; Moses spoke of avenging the Lord [Nu 31:3], as dishonor 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 the same assailants. This, in fact, was a religious war, undertaken by the express command of God against idolaters, who had seduced the Israelites to practise their abominations.

CHAPTER 31 Nu 31:1-54. The Midianites Spoiled and Balaam Slain. 1-2. the Lord spake unto Moses, Avenge the children of Israel of the Midianites-- a semi-nomad people, descended from Abraham and Keturah, occupying a tract of country east and southeast 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 [Nu 25:1-3, 17, 18] by which, it was hoped, the Lord would withdraw from that people the benefit of His protection and favor. Moreover, the Midianites had rendered themselves particularly obnoxious by entering into a hostile league with the Amorites (Jos 13:21). The Moabites were at this time spared in consideration of Lot (De 2:9) and because the measure of their iniquities was not yet full. God spoke of avenging "the children of Israel" [Nu 31:2]; Moses spoke of avenging the Lord [Nu 31:3], as dishonor 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 the same assailants. This, in fact, was a religious war, undertaken by the express command of God against idolaters, who had seduced the Israelites to practise their abominations.


<hi type="bold">3. Arm some of yourselves--</hi>This order was issued but a short time before the death of Moses. The announcement to him of that approaching event [Nu 31:2] seems to have accelerated, rather than retarded, his warlike preparations.

3. Arm some of yourselves-- This order was issued but a short time before the death of Moses. The announcement to him of that approaching event [Nu 31:2] seems to have accelerated, rather than retarded, his warlike preparations.


<hi type="bold">5. there were delivered--</hi>that is, drafted, chosen, an equal amount from each tribe, to prevent the outbreak of mutual jealousy or strife. Considering the numerical force of the enemy, this was a small quota to furnish. But the design was to exercise their faith and animate them to the approaching invasion of Canaan.

5. there were delivered-- that is, drafted, chosen, an equal amount from each tribe, to prevent the outbreak of mutual jealousy or strife. Considering the numerical force of the enemy, this was a small quota to furnish. But the design was to exercise their faith and animate them to the approaching invasion of Canaan.


<hi type="bold">6. Moses sent ... Eleazar the priest, to the war--</hi>Although it is not expressly mentioned, it is highly probable that Joshua was the general who conducted this war. The presence of the priest, who was always with the army (<reference osisRef="Deut.20.2">De 20:2</reference>), was necessary to preside over the Levites, who accompanied the expedition, and to inflame the courage of the combatants by his sacred services and counsels.

<hi type="bold">holy instruments--</hi>As neither the ark nor the Urim and Thummim were carried to the battlefield till a later period in the history of Israel, the "holy instruments" must mean the "trumpets" (<reference osisRef="Num.10.9">Nu 10:9</reference>). And this view is agreeable to the text, by simply changing "and" into "even," as the Hebrew particle is frequently rendered.

6. Moses sent... Eleazar the priest, to the war-- Although it is not expressly mentioned, it is highly probable that Joshua was the general who conducted this war. The presence of the priest, who was always with the army (De 20:2), was necessary to preside over the Levites, who accompanied the expedition, and to inflame the courage of the combatants by his sacred services and counsels. holy instruments-- As neither the ark nor the Urim and Thummim were carried to the battlefield till a later period in the history of Israel, the "holy instruments" must mean the "trumpets" (Nu 10:9). And this view is agreeable to the text, by simply changing "and" into "even," as the Hebrew particle is frequently rendered.


<hi type="bold">7. they slew all the males--</hi>This was in accordance with a divine order in all such cases (<reference osisRef="Deut.20.13">De 20:13</reference>). But the destruction appears to have been only partial--limited to those who were in the neighborhood of the Hebrew camp and who had been accomplices in the villainous plot of Baal-peor (<reference osisRef="Num.25.1-Num.25.3">Nu 25:1-3</reference>), while a large portion of the Midianites were absent on their pastoral wanderings or had saved themselves by flight. (Compare <reference osisRef="Judg.6.1">Jud 6:1</reference>).

7. they slew all the males-- This was in accordance with a divine order in all such cases (De 20:13). But the destruction appears to have been only partial--limited to those who were in the neighborhood of the Hebrew camp and who had been accomplices in the villainous plot of Baal-peor (Nu 25:1-3), while a large portion of the Midianites were absent on their pastoral wanderings or had saved themselves by flight. (Compare Jud 6:1).


<hi type="bold">8. the kings of Midian--</hi>so called, because each was possessed of absolute power within his own city or district; called also dukes or princes of Sihon (<reference osisRef="Josh.13.21">Jos 13:21</reference>), having been probably subject to that Amorite ruler, as it is not uncommon in the East to find a number of governors or pachas tributary to one great king.

<hi type="bold">Zur--</hi>father of Cozbi (<reference osisRef="Num.25.15">Nu 25:15</reference>).

<hi type="bold">Balaam also ... they slew with the sword--</hi>This unprincipled man, on his dismissal from Balak, set out for his home in Mesopotamia (<reference osisRef="Num.24.25">Nu 24:25</reference>). But, either diverging from his way to tamper with the Midianites, he remained among them without proceeding farther, to incite them against Israel and to watch the effects of his wicked counsel; or, learning 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 demand his reward from the Midianites. He was an object of merited vengeance. In the immense slaughter of the Midianitish people--in the capture of their women, children, and property and in the destruction of all their places of refuge--the severity of a righteous God fell heavily on that base and corrupt race. But, more than 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 favor and protection, was an act of desperate wickedness, which no language can adequately characterize.

8. the kings of Midian-- so called, because each was possessed of absolute power within his own city or district; called also dukes or princes of Sihon (Jos 13:21), having been probably subject to that Amorite ruler, as it is not uncommon in the East to find a number of governors or pachas tributary to one great king. Zur-- father of Cozbi (Nu 25:15). Balaam also... they slew with the sword-- This unprincipled man, on his dismissal from Balak, set out for his home in Mesopotamia (Nu 24:25). But, either diverging from his way to tamper with the Midianites, he remained among them without proceeding farther, to incite them against Israel and to watch the effects of his wicked counsel; or, learning 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 demand his reward from the Midianites. He was an object of merited vengeance. In the immense slaughter of the Midianitish people--in the capture of their women, children, and property and in the destruction of all their places of refuge--the severity of a righteous God fell heavily on that base and corrupt race. But, more than 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 favor and protection, was an act of desperate wickedness, which no language can adequately characterize.


<hi type="bold">13. Moses, and Eleazar the priest, ... went forth to meet them without the camp--</hi>partly as a token of respect and congratulation on their victory, 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.

13. Moses, and Eleazar the priest,... went forth to meet them without the camp-- partly as a token of respect and congratulation on their victory, 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.


<hi type="bold">14-18. And Moses was wroth with the officers of the host--</hi>The displeasure of the great leader, though 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 war they were commonly reserved for slaves. By their antecedent conduct, however, the Midianitish women had forfeited all claims to mild or merciful treatment; and the sacred character, the avowed object of the war (<reference osisRef="Num.31.2">Nu 31:2</reference>, <reference osisRef="Num.31.3">3</reference>), 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.

14-18. And Moses was wroth with the officers of the host-- The displeasure of the great leader, though 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 war they were commonly reserved for slaves. By their antecedent conduct, however, the Midianitish women had forfeited all claims to mild or merciful treatment; and the sacred character, the avowed object of the war (Nu 31:2, 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.