<hi type="bold">39-46. if thy brother ... be waxen poor, and be sold unto thee, thou shalt not compel him to serve as a bond-servant--</hi>An Israelite might be compelled, through misfortune, not only to mortgage his inheritance, but himself. In the event of his being reduced to this distress, he was to be treated not as a slave, but a hired servant whose engagement was temporary, and who might, through the friendly aid of a relative, be redeemed at any time before the Jubilee. The ransom money was determined on a most equitable principle. Taking account of the number of years from the proposal to redeem and the Jubilee, of the current wages of labor for that time, and multiplying the remaining years by that sum, the amount was to be paid to the master for his redemption. But if no such friendly interposition was made for a Hebrew slave, he continued in servitude till the year of Jubilee, when, as a matter of course, he regained his liberty, as well as his inheritance. Viewed in the various aspects in which it is presented in this chapter, the Jubilee was an admirable institution, and subservient in an eminent degree to uphold the interests of religion, social order, and freedom among the Israelites. <chapter eID="Lev.25"/>

39-46. if thy brother... be waxen poor, and be sold unto thee, thou shalt not compel him to serve as a bond-servant-- An Israelite might be compelled, through misfortune, not only to mortgage his inheritance, but himself. In the event of his being reduced to this distress, he was to be treated not as a slave, but a hired servant whose engagement was temporary, and who might, through the friendly aid of a relative, be redeemed at any time before the Jubilee. The ransom money was determined on a most equitable principle. Taking account of the number of years from the proposal to redeem and the Jubilee, of the current wages of labor for that time, and multiplying the remaining years by that sum, the amount was to be paid to the master for his redemption. But if no such friendly interposition was made for a Hebrew slave, he continued in servitude till the year of Jubilee, when, as a matter of course, he regained his liberty, as well as his inheritance. Viewed in the various aspects in which it is presented in this chapter, the Jubilee was an admirable institution, and subservient in an eminent degree to uphold the interests of religion, social order, and freedom among the Israelites.


<title type="x-s2">CHAPTER 26</title>
 <reference osisRef="Lev.26.1">Le 26:1</reference>, 2. Of Idolatry.

<hi type="bold">1. Ye shall make you no idols--</hi>Idolatry had been previously forbidden (<reference osisRef="Exod.20.4">Ex 20:4</reference>, <reference osisRef="Exod.20.5">5</reference>), but the law was repeated here with reference to some particular forms of it that were very prevalent among the neighboring nations.

<hi type="bold">a standing image--</hi>that is, "upright pillar."

<hi type="bold">image of stone--</hi>that is, an obelisk, inscribed with hieroglyphical and superstitious characters; the former denoting the common and smaller pillars of the Syrians or Canaanites; the latter, pointing to the large and elaborate obelisks which the Egyptians worshipped as guardian divinities, or used as stones of adoration to stimulate religious worship. The Israelites were enjoined to beware of them.

CHAPTER 26 Le 26:1, 2. Of Idolatry. 1. Ye shall make you no idols-- Idolatry had been previously forbidden (Ex 20:4, 5), but the law was repeated here with reference to some particular forms of it that were very prevalent among the neighboring nations. a standing image-- that is, "upright pillar." image of stone-- that is, an obelisk, inscribed with hieroglyphical and superstitious characters; the former denoting the common and smaller pillars of the Syrians or Canaanites; the latter, pointing to the large and elaborate obelisks which the Egyptians worshipped as guardian divinities, or used as stones of adoration to stimulate religious worship. The Israelites were enjoined to beware of them.


<hi type="bold">2. Ye shall keep my sabbaths, and reverence my sanctuary--</hi>Very frequently, in this Book of the Law, the Sabbath and the sanctuary are mentioned as antidotes to idolatry.

2. Ye shall keep my sabbaths, and reverence my sanctuary-- Very frequently, in this Book of the Law, the Sabbath and the sanctuary are mentioned as antidotes to idolatry.


<title type="x-s3"><reference osisRef="Lev.26.3-Lev.26.13">Le 26:3-13</reference>. A Blessing to the Obedient.</title>

<hi type="bold">3. If ye walk in my statutes--</hi>In that covenant into which God graciously entered with the people of Israel, He promised to bestow upon them a variety of blessings, so long as they continued obedient to Him as their Almighty Ruler; and in their subsequent history that people found every promise amply fulfilled, in the enjoyment of plenty, peace, a populous country, and victory over all enemies.

Le 26:3-13. A Blessing to the Obedient. 3. If ye walk in my statutes-- In that covenant into which God graciously entered with the people of Israel, He promised to bestow upon them a variety of blessings, so long as they continued obedient to Him as their Almighty Ruler; and in their subsequent history that people found every promise amply fulfilled, in the enjoyment of plenty, peace, a populous country, and victory over all enemies.


<hi type="bold">4. I will give you rain in due season, and the land shall yield her increase--</hi>Rain seldom fell in Judea except at two seasons--the former rain at the end of autumn, the seedtime; and the latter rain in spring, before the beginning of harvest (<reference osisRef="Jer.5.24">Jr 5:24</reference>).

4. I will give you rain in due season, and the land shall yield her increase-- Rain seldom fell in Judea except at two seasons--the former rain at the end of autumn, the seedtime; and the latter rain in spring, before the beginning of harvest (Jr 5:24).


<hi type="bold">5. your threshing shall reach unto the vintage, and the vintage shall reach unto the sowing time, &c.--</hi>The barley harvest in Judea was about the middle of April; the wheat harvest about six weeks after, or in the beginning of June. After the harvest came the vintage, and fruit gathering towards the latter end of July. Moses led the Hebrews to believe that, provided they were faithful to God, there would be no idle time between the harvest and vintage, so great would be the increase. (See <reference osisRef="Amos.9.13">Am 9:13</reference>). This promise would be very animating to a people who had come from a country where, for three months, they were pent up without being able to walk abroad because the fields were under water.

5. your threshing shall reach unto the vintage, and the vintage shall reach unto the sowing time, &c.-- The barley harvest in Judea was about the middle of April; the wheat harvest about six weeks after, or in the beginning of June. After the harvest came the vintage, and fruit gathering towards the latter end of July. Moses led the Hebrews to believe that, provided they were faithful to God, there would be no idle time between the harvest and vintage, so great would be the increase. (See Am 9:13). This promise would be very animating to a people who had come from a country where, for three months, they were pent up without being able to walk abroad because the fields were under water.


<hi type="bold">10. ye shall eat old store--</hi>Their stock of old corn would be still unexhausted and large when the next harvest brought a new supply.

10. ye shall eat old store-- Their stock of old corn would be still unexhausted and large when the next harvest brought a new supply.


<hi type="bold">13. I have broken the bands of your yoke, and made you go upright--</hi>a metaphorical expression to denote their emancipation from Egyptian slavery.

13. I have broken the bands of your yoke, and made you go upright-- a metaphorical expression to denote their emancipation from Egyptian slavery.


<title type="x-s3"><reference osisRef="Lev.26.14-Lev.26.39">Le 26:14-39</reference>. A Curse to the Disobedient.</title>

<hi type="bold">14-15. But if ye will not hearken unto me, &c.--</hi>In proportion to the great and manifold privileges bestowed upon the Israelites would be the extent of their national criminality and the severity of their national punishments if they disobeyed.

Le 26:14-39. A Curse to the Disobedient. 14-15. But if ye will not hearken unto me, &c.-- In proportion to the great and manifold privileges bestowed upon the Israelites would be the extent of their national criminality and the severity of their national punishments if they disobeyed.


<hi type="bold">16. I will even appoint over you terror--</hi>the falling sickness [Patrick].

<hi type="bold">consumption, and the burning ague--</hi>Some consider these as symptoms of the same disease--consumption followed by the shivering, burning, and sweating fits that are the usual concomitants of that malady. According to the Septuagint, "ague" is "the jaundice," which disorders the eyes and produces great depression of spirits. Others, however, consider the word as referring to a scorching wind; no certain explanation can be given.

16. I will even appoint over you terror-- the falling sickness [Patrick]. consumption, and the burning ague-- Some consider these as symptoms of the same disease--consumption followed by the shivering, burning, and sweating fits that are the usual concomitants of that malady. According to the Septuagint, "ague" is "the jaundice," which disorders the eyes and produces great depression of spirits. Others, however, consider the word as referring to a scorching wind; no certain explanation can be given.


<hi type="bold">18. if ye will not yet for all this hearken unto me, then I will punish you seven times more--</hi>that is, with far more severe and protracted calamities.

18. if ye will not yet for all this hearken unto me, then I will punish you seven times more-- that is, with far more severe and protracted calamities.


<hi type="bold">19. I will make your heaven as iron, and your earth as brass--</hi>No figures could have been employed to convey a better idea of severe and long-continued famine.

19. I will make your heaven as iron, and your earth as brass-- No figures could have been employed to convey a better idea of severe and long-continued famine.


<hi type="bold">22. I will also send wild beasts among you--</hi>This was one of the four judgments threatened (<reference osisRef="Ezek.14.21">Eze 14:21</reference>; see also <reference osisRef="2Kgs.2.4">2Ki 2:4</reference>).

<hi type="bold">your highways shall be desolate--</hi>Trade and commerce will be destroyed--freedom and safety will be gone--neither stranger nor native will be found on the roads (<reference osisRef="Isa.33.8">Is 33:8</reference>). This is an exact picture of the present state of the Holy Land, which has long lain in a state of desolation, brought on by the sins of the ancient Jews.

22. I will also send wild beasts among you-- This was one of the four judgments threatened (Eze 14:21; see also 2Ki 2:4). your highways shall be desolate-- Trade and commerce will be destroyed--freedom and safety will be gone--neither stranger nor native will be found on the roads (Is 33:8). This is an exact picture of the present state of the Holy Land, which has long lain in a state of desolation, brought on by the sins of the ancient Jews.


<hi type="bold">26. ten women shall bake your bread in one oven, &c.--</hi>The bread used in families is usually baked by women, and at home. But sometimes also, in times of scarcity, it is baked in public ovens for want of fuel; and the scarcity predicted here would be so great, that one oven would be sufficient to bake as much as ten women used in ordinary occasions to provide for family use; and even this scanty portion of bread would be distributed by weight (<reference osisRef="Ezek.4.16">Eze 4:16</reference>).

26. ten women shall bake your bread in one oven, &c.-- The bread used in families is usually baked by women, and at home. But sometimes also, in times of scarcity, it is baked in public ovens for want of fuel; and the scarcity predicted here would be so great, that one oven would be sufficient to bake as much as ten women used in ordinary occasions to provide for family use; and even this scanty portion of bread would be distributed by weight (Eze 4:16).


<hi type="bold">29. ye shall eat the flesh of your sons--</hi>The revolting picture was actually exhibited at the siege of Samaria, at the siege of Jerusalem by Nebuchadnezzar (<reference osisRef="Lam.4.10">La 4:10</reference>), and at the destruction of that city by the Romans. (See on <reference osisRef="Deut.28.53">De 28:53</reference>).

29. ye shall eat the flesh of your sons-- The revolting picture was actually exhibited at the siege of Samaria, at the siege of Jerusalem by Nebuchadnezzar (La 4:10), and at the destruction of that city by the Romans. (See on De 28:53).


<hi type="bold">30. I will destroy your high places--</hi>Consecrated enclosures on the tops of mountains, or on little hillocks, raised for practising the rites of idolatry.

<hi type="bold">cut down your images--</hi>According to some, those images were made in the form of chariots (<reference osisRef="2Kgs.23.11">2Ki 23:11</reference>); according to others, they were of a conical form, like small pyramids. Reared in honor of the sun, they were usually placed on a very high situation, to enable the worshippers to have a better view of the rising sun. They were forbidden to the Israelites, and when set up, ordered to be destroyed.

<hi type="bold">cast your carcases upon the carcases of your idols, &c.--</hi>Like the statues of idols, which, when broken, lie neglected and contemned, the Jews during the sieges and subsequent captivity often wanted the rites of sepulture.

30. I will destroy your high places-- Consecrated enclosures on the tops of mountains, or on little hillocks, raised for practising the rites of idolatry. cut down your images-- According to some, those images were made in the form of chariots (2Ki 23:11); according to others, they were of a conical form, like small pyramids. Reared in honor of the sun, they were usually placed on a very high situation, to enable the worshippers to have a better view of the rising sun. They were forbidden to the Israelites, and when set up, ordered to be destroyed. cast your carcases upon the carcases of your idols, &c.-- Like the statues of idols, which, when broken, lie neglected and contemned, the Jews during the sieges and subsequent captivity often wanted the rites of sepulture.


<hi type="bold">31. I will make your cities waste--</hi>This destruction of its numerous and flourishing cities, which was brought upon Judea through the sins of Israel, took place by the forced removal of the people during, and long after, the captivity. But it is realized to a far greater extent now.

<hi type="bold">bring your sanctuaries unto desolation, and I will not smell the savour of your sweet odours--</hi>the tabernacle and temple, as is evident from the tenor of the subsequent clause, in which God announces that He will not accept or regard their sacrifices.

31. I will make your cities waste-- This destruction of its numerous and flourishing cities, which was brought upon Judea through the sins of Israel, took place by the forced removal of the people during, and long after, the captivity. But it is realized to a far greater extent now. bring your sanctuaries unto desolation, and I will not smell the savour of your sweet odours-- the tabernacle and temple, as is evident from the tenor of the subsequent clause, in which God announces that He will not accept or regard their sacrifices.


<hi type="bold">33. I will scatter you among the heathen, &c.--</hi>as was done when the elite of the nation were removed into Assyria and placed in various parts of the kingdom.

33. I will scatter you among the heathen, &c.-- as was done when the elite of the nation were removed into Assyria and placed in various parts of the kingdom.


<hi type="bold">34. Then shall the land enjoy her sabbaths, as long as it lieth desolate, &c.--</hi>A long arrear of sabbatic years had accumulated through the avarice and apostasy of the Israelites, who had deprived their land of its appointed season of rest. The number of those sabbatic years seems to have been seventy, as determined by the duration of the captivity. This early prediction is very remarkable, considering that the usual policy of the Assyrian conquerors was to send colonies to cultivate and inhabit their newly acquired provinces.

34. Then shall the land enjoy her sabbaths, as long as it lieth desolate, &c.-- A long arrear of sabbatic years had accumulated through the avarice and apostasy of the Israelites, who had deprived their land of its appointed season of rest. The number of those sabbatic years seems to have been seventy, as determined by the duration of the captivity. This early prediction is very remarkable, considering that the usual policy of the Assyrian conquerors was to send colonies to cultivate and inhabit their newly acquired provinces.


<hi type="bold">38. the land of your enemies shall eat you up, &c.--</hi>On the removal of the ten tribes into captivity, they never returned, and all traces of them were lost.

38. the land of your enemies shall eat you up, &c.-- On the removal of the ten tribes into captivity, they never returned, and all traces of them were lost.


<hi type="bold">40-45. If they shall confess their iniquity, &c.--</hi>This passage holds out the gracious promise of divine forgiveness and favor on their repentance, and their happy restoration to their land, in memory of the covenant made with their fathers (<reference osisRef="Rom.2.1-Rom.2.29">Ro 2:1-29</reference>).

40-45. If they shall confess their iniquity, &c.-- This passage holds out the gracious promise of divine forgiveness and favor on their repentance, and their happy restoration to their land, in memory of the covenant made with their fathers (Ro 2:1-29).


<hi type="bold">46. These are the statutes and judgments and laws--</hi>It has been thought by some that the last chapter was originally placed after the twenty-fifth [Adam Clarke], while others consider that the next chapter was added as an appendix, in consequence of many people being influenced by the promises and threats of the preceding one, to resolve that they would dedicate themselves and their possessions to the service of God [Calmet]. <chapter eID="Lev.26"/>

46. These are the statutes and judgments and laws-- It has been thought by some that the last chapter was originally placed after the twenty-fifth [Adam Clarke], while others consider that the next chapter was added as an appendix, in consequence of many people being influenced by the promises and threats of the preceding one, to resolve that they would dedicate themselves and their possessions to the service of God [Calmet].


<title type="x-s2">CHAPTER 27</title> <title type="x-s3"><reference osisRef="Lev.27.1-Lev.27.18">Le 27:1-18</reference>. Concerning Vows.</title>

<hi type="bold">2-8. When a man shall make a singular vow, &c.--</hi>Persons have, at all times and in all places, been accustomed to present votive offerings, either from gratitude for benefits received, or in the event of deliverance from apprehended evil. And Moses was empowered, by divine authority, to prescribe the conditions of this voluntary duty.

<hi type="bold">the persons shall be for the Lord, &c.--</hi>better rendered thus:--"According to thy estimation, the persons shall be for the Lord." Persons might consecrate themselves or their children to the divine service, in some inferior or servile kind of work about the sanctuary (<reference osisRef="1Sam.3.1">1Sa 3:1</reference>). In the event of any change, the persons so devoted had the privilege in their power of redeeming themselves; and this chapter specifies the amount of the redemption money, which the priest had the discretionary power of reducing, as circumstances might seem to require. Those of mature age, between twenty and sixty, being capable of the greatest service, were rated highest; young people, from five till twenty, less, because not so serviceable; infants, though devotable by their parents before birth (<reference osisRef="1Sam.1.11">1Sa 1:11</reference>), could not be offered nor redeemed till a month after birth; old people were valued below the young, but above children; and the poor--in no case freed from payment, in order to prevent the rash formation of vows--were rated according to their means.

CHAPTER 27 Le 27:1-18. Concerning Vows. 2-8. When a man shall make a singular vow, &c.-- Persons have, at all times and in all places, been accustomed to present votive offerings, either from gratitude for benefits received, or in the event of deliverance from apprehended evil. And Moses was empowered, by divine authority, to prescribe the conditions of this voluntary duty. the persons shall be for the Lord, &c.-- better rendered thus:--"According to thy estimation, the persons shall be for the Lord." Persons might consecrate themselves or their children to the divine service, in some inferior or servile kind of work about the sanctuary (1Sa 3:1). In the event of any change, the persons so devoted had the privilege in their power of redeeming themselves; and this chapter specifies the amount of the redemption money, which the priest had the discretionary power of reducing, as circumstances might seem to require. Those of mature age, between twenty and sixty, being capable of the greatest service, were rated highest; young people, from five till twenty, less, because not so serviceable; infants, though devotable by their parents before birth (1Sa 1:11), could not be offered nor redeemed till a month after birth; old people were valued below the young, but above children; and the poor--in no case freed from payment, in order to prevent the rash formation of vows--were rated according to their means.


<hi type="bold">9-13. if it be a beast, whereof men bring an offering unto the Lord--</hi>a clean beast. After it had been vowed, it could neither be employed in common purposes nor exchanged for an equivalent--it must be sacrificed--or if, through some discovered blemish, it was unsuitable for the altar, it might be sold, and the money applied for the sacred service. If an unclean beast--such as an ass or camel, for instance, had been vowed, it was to be appropriated to the use of the priest at the estimated value, or it might be redeemed by the person vowing on payment of that value, and the additional fine of a fifth more.

9-13. if it be a beast, whereof men bring an offering unto the Lord-- a clean beast. After it had been vowed, it could neither be employed in common purposes nor exchanged for an equivalent--it must be sacrificed--or if, through some discovered blemish, it was unsuitable for the altar, it might be sold, and the money applied for the sacred service. If an unclean beast--such as an ass or camel, for instance, had been vowed, it was to be appropriated to the use of the priest at the estimated value, or it might be redeemed by the person vowing on payment of that value, and the additional fine of a fifth more.


<hi type="bold">14-15. when a man shall sanctify his house to be holy unto the Lord, &c.--</hi>In this case, the house having been valued by the priest and sold, the proceeds of the sale were to be dedicated to the sanctuary. But if the owner wished, on second thought, to redeem it, he might have it by adding a fifth part to the price.

14-15. when a man shall sanctify his house to be holy unto the Lord, &c.-- In this case, the house having been valued by the priest and sold, the proceeds of the sale were to be dedicated to the sanctuary. But if the owner wished, on second thought, to redeem it, he might have it by adding a fifth part to the price.


<hi type="bold">16-24. if a man shall sanctify unto the Lord some aprt of a field of his possession, &c.--</hi>In the case of acquired property in land, if not redeemed, it returned to the donor at the Jubilee; whereas the part of a hereditary estate, which had been vowed, did not revert to the owner, but remained attached in perpetuity to the sanctuary. The reason for this remarkable difference was to lay every man under an obligation to redeem the property, or stimulate his nearest kinsman to do it, in order to prevent a patrimonial inheritance going out from any family in Israel.

16-24. if a man shall sanctify unto the Lord some aprt of a field of his possession, &c.-- In the case of acquired property in land, if not redeemed, it returned to the donor at the Jubilee; whereas the part of a hereditary estate, which had been vowed, did not revert to the owner, but remained attached in perpetuity to the sanctuary. The reason for this remarkable difference was to lay every man under an obligation to redeem the property, or stimulate his nearest kinsman to do it, in order to prevent a patrimonial inheritance going out from any family in Israel.


<hi type="bold">26-27. Only the firstling of the beasts--</hi>These, in the case of clean beasts, being consecrated to God by a universal and standing law (<reference osisRef="Exod.13.12">Ex 13:12</reference>; <reference osisRef="Exod.34.19">34:19</reference>), could not be devoted; and in that of unclean beasts, were subject to the rule mentioned (<reference osisRef="Lev.27.11">Le 27:11</reference>, <reference osisRef="Lev.27.12">12</reference>).

26-27. Only the firstling of the beasts-- These, in the case of clean beasts, being consecrated to God by a universal and standing law (Ex 13:12; 34:19), could not be devoted; and in that of unclean beasts, were subject to the rule mentioned (Le 27:11, 12).


<hi type="bold">28-29. no devoted thing, that a man shall devote unto the Lord of all that he hath, ... shall be sold or redeemed--</hi>This relates to vows of the most solemn kind--the devotee accompanying his vow with a solemn imprecation on himself not to fail in accomplishing his declared purpose.

28-29. no devoted thing, that a man shall devote unto the Lord of all that he hath,... shall be sold or redeemed-- This relates to vows of the most solemn kind--the devotee accompanying his vow with a solemn imprecation on himself not to fail in accomplishing his declared purpose.


<hi type="bold">30-33. all the tithe of the land, whether of the seed of the land--</hi>This law gave the sanction of divine authority to an ancient usage (<reference osisRef="Gen.14.20">Ge 14:20</reference>; <reference osisRef="Gen.28.22">28:22</reference>). The whole produce of the land was subjected to the tithe tribute--it was a yearly rent which the Israelites, as tenants, paid to God, the owner of the land, and a thank offering they rendered to Him for the bounties of His providence. (See <reference osisRef="Prov.3.9">Pr 3:9</reference>; <reference osisRef="1Cor.9.11">1Co 9:11</reference>; <reference osisRef="Gal.6.6">Ga 6:6</reference>).

30-33. all the tithe of the land, whether of the seed of the land-- This law gave the sanction of divine authority to an ancient usage (Ge 14:20; 28:22). The whole produce of the land was subjected to the tithe tribute--it was a yearly rent which the Israelites, as tenants, paid to God, the owner of the land, and a thank offering they rendered to Him for the bounties of His providence. (See Pr 3:9; 1Co 9:11; Ga 6:6).


<hi type="bold">34. These are the commandments, &c.--</hi>The laws contained in this book, for the most part ceremonial, had an important spiritual bearing, the study of which is highly instructive (<reference osisRef="Rom.10.4">Ro 10:4</reference>; <reference osisRef="Heb.4.2">He 4:2</reference>; <reference osisRef="Heb.12.18">12:18</reference>). They imposed a burdensome yoke (<reference osisRef="Acts.15.10">Ac 15:10</reference>), but yet in the infantine age of the Church formed the necessary discipline of "a schoolmaster to Christ" [Ga 3:24]. <chapter eID="Lev.27"/>

34. These are the commandments, &c.-- The laws contained in this book, for the most part ceremonial, had an important spiritual bearing, the study of which is highly instructive (Ro 10:4; He 4:2; 12:18). They imposed a burdensome yoke (Ac 15:10), but yet in the infantine age of the Church formed the necessary discipline of "a schoolmaster to Christ" [Ga 3:24].


<title type="x-ms">THE FOURTH BOOK OF MOSES, CALLED NUMBERS.</title>
 Commentary by Robert Jamieson
 <title type="x-s">CHAPTER 1</title> <title type="x-s3"><reference osisRef="Num.1.1-Num.1.54">Nu 1:1-54</reference>. Moses Numbering the Men of War.</title>

<hi type="bold">1-2. on the first day of the second month, &c.--</hi>Thirteen months had elapsed since the exodus. About one month had been occupied in the journey; and the rest of the period had been passed in encampment among the recesses of Sinai, where the transactions took place, and the laws, religious and civil, were promulgated, which are contained in the two preceding books. As the tabernacle was erected on the first day of the first month, and the order here mentioned was given on the first day of the second, some think the laws in Leviticus were all given in one month. The Israelites having been formed into a separate nation, under the special government of God as their King, it was necessary, before resuming their march towards the promised land, to put them into good order. And accordingly Moses was commissioned, along with Aaron, to take a census of the people. This census was incidentally noticed (<reference osisRef="Exod.38.26">Ex 38:26</reference>), in reference to the poll tax for the works of the tabernacle; but it is here described in detail, in order to show the relative increase and military strength of the different tribes. The enumeration was confined to those capable of bearing arms [Nu 1:3], and it was to be made with a careful distinction of the tribe, family, and household to which every individual belonged. By this rule of summation many important advantages were secured: an exact genealogical register was formed, the relative strength of each tribe was ascertained, and the reason found for arranging the order of precedence in march as well as disposing the different tribes in camp around the tabernacle. The promise of God to Abraham [Ge 22:17] was seen to be fulfilled in the extraordinary increase of his posterity, and provision made for tracing the regular descent of the Messiah.

THE FOURTH BOOK OF MOSES, CALLED NUMBERS. Commentary by Robert Jamieson CHAPTER 1 Nu 1:1-54. Moses Numbering the Men of War. 1-2. on the first day of the second month, &c.-- Thirteen months had elapsed since the exodus. About one month had been occupied in the journey; and the rest of the period had been passed in encampment among the recesses of Sinai, where the transactions took place, and the laws, religious and civil, were promulgated, which are contained in the two preceding books. As the tabernacle was erected on the first day of the first month, and the order here mentioned was given on the first day of the second, some think the laws in Leviticus were all given in one month. The Israelites having been formed into a separate nation, under the special government of God as their King, it was necessary, before resuming their march towards the promised land, to put them into good order. And accordingly Moses was commissioned, along with Aaron, to take a census of the people. This census was incidentally noticed (Ex 38:26), in reference to the poll tax for the works of the tabernacle; but it is here described in detail, in order to show the relative increase and military strength of the different tribes. The enumeration was confined to those capable of bearing arms [Nu 1:3], and it was to be made with a careful distinction of the tribe, family, and household to which every individual belonged. By this rule of summation many important advantages were secured: an exact genealogical register was formed, the relative strength of each tribe was ascertained, and the reason found for arranging the order of precedence in march as well as disposing the different tribes in camp around the tabernacle. The promise of God to Abraham [Ge 22:17] was seen to be fulfilled in the extraordinary increase of his posterity, and provision made for tracing the regular descent of the Messiah.


<hi type="bold">3. Aaron shall number them by their armies--</hi>or companies. In their departure from Egypt they were divided into five grand companies (<reference osisRef="Exod.13.18">Ex 13:18</reference>), but from the sojourn in the wilderness to the passage of the Jordan, they were formed into four great divisions. The latter is here referred to.

3. Aaron shall number them by their armies-- or companies. In their departure from Egypt they were divided into five grand companies (Ex 13:18), but from the sojourn in the wilderness to the passage of the Jordan, they were formed into four great divisions. The latter is here referred to.


<hi type="bold">4-16. with you there shall be a man of every tribe, &c.--</hi>The social condition of the Israelites in the wilderness bore a close resemblance to that of the nomad tribes of the East in the present day. The head of the tribe was a hereditary dignity, vested in the oldest son or some other to whom the right of primogeniture was transferred, and under whom were other inferior heads, also hereditary, among the different branches of the tribe. The Israelites being divided into twelve tribes, there were twelve chiefs appointed to assist in taking the census of the people.

4-16. with you there shall be a man of every tribe, &c.-- The social condition of the Israelites in the wilderness bore a close resemblance to that of the nomad tribes of the East in the present day. The head of the tribe was a hereditary dignity, vested in the oldest son or some other to whom the right of primogeniture was transferred, and under whom were other inferior heads, also hereditary, among the different branches of the tribe. The Israelites being divided into twelve tribes, there were twelve chiefs appointed to assist in taking the census of the people.


<hi type="bold">19. As the Lord commanded Moses, &c.--</hi>The numbering of the people was not an act sinful in itself, as Moses did it by divine appointment; but David incurred guilt by doing it without the authority of God. (See on <reference osisRef="2Sam.24.10">2Sa 24:10</reference>).

19. As the Lord commanded Moses, &c.-- The numbering of the people was not an act sinful in itself, as Moses did it by divine appointment; but David incurred guilt by doing it without the authority of God. (See on 2Sa 24:10).


<hi type="bold">20-44. These are those that were numbered--</hi>In this registration the tribe of Judah appears the most numerous; and accordingly, as the pre-eminence had been assigned to it by Jacob [Ge 49:8-12], it got the precedence in all the encampments of Israel. Of the two half-tribes of Joseph, who is seen to be "a fruitful bough" [Ge 49:22], that of Ephraim was the larger, as had been predicted. The relative increase of all, as in the two just mentioned, was owing to the special blessing of God, conformably to the prophetic declaration of the dying patriarch. But the divine blessing is usually conveyed through the influence of secondary causes; and there is reason to believe that the relative populousness of the tribes would, under God, depend upon the productiveness of the respective localities assigned to them. [For tabular chart, see on <reference osisRef="Num.26.64">Nu 26:64</reference>.]

20-44. These are those that were numbered-- In this registration the tribe of Judah appears the most numerous; and accordingly, as the pre-eminence had been assigned to it by Jacob [Ge 49:8-12], it got the precedence in all the encampments of Israel. Of the two half-tribes of Joseph, who is seen to be "a fruitful bough" [Ge 49:22], that of Ephraim was the larger, as had been predicted. The relative increase of all, as in the two just mentioned, was owing to the special blessing of God, conformably to the prophetic declaration of the dying patriarch. But the divine blessing is usually conveyed through the influence of secondary causes; and there is reason to believe that the relative populousness of the tribes would, under God, depend upon the productiveness of the respective localities assigned to them. [For tabular chart, see on Nu 26:64.]


<hi type="bold">45-46. all they that were numbered were six hundred thousand, &c.--</hi>What an astonishing increase from seventy-five persons who went down to Egypt about two hundred fifteen years before [see on Ge 46:8], and who were subjected to the greatest privations and hardships! And yet this enumeration was restricted to men from twenty years and upwards [Nu 1:3]. Including women, children, and old men, together with the Levites, the whole population of Israel, on the ordinary principles of computation, amounted to about 2,400,000.

45-46. all they that were numbered were six hundred thousand, &c.-- What an astonishing increase from seventy-five persons who went down to Egypt about two hundred fifteen years before [see on Ge 46:8], and who were subjected to the greatest privations and hardships! And yet this enumeration was restricted to men from twenty years and upwards [Nu 1:3]. Including women, children, and old men, together with the Levites, the whole population of Israel, on the ordinary principles of computation, amounted to about 2,400,000.


<hi type="bold">47-54. But the Levites ... were not numbered among them--</hi>They were obliged to keep a register of their own. They were consecrated to the priestly office, which in all countries has been exempted customarily, and in Israel by the express authority of God, from military service. The custody of the things devoted to the divine service was assigned to them so exclusively, that "no stranger"--that is, no person, not even an Israelite of any other tribe, was allowed, under penalty of death, to approach these [Nu 16:40]. Hence they encamped round the tabernacle in order that there should be no manifestation of the divine displeasure among the people. Thus the numbering of the people was subservient to the separation of the Levites from those Israelites who were fit for military service, and to the practical introduction of the law respecting the first-born, for whom the tribe of Levi became a substitute [Ex 13:2; Nu 3:12]. <chapter eID="Num.1"/>

47-54. But the Levites... were not numbered among them-- They were obliged to keep a register of their own. They were consecrated to the priestly office, which in all countries has been exempted customarily, and in Israel by the express authority of God, from military service. The custody of the things devoted to the divine service was assigned to them so exclusively, that "no stranger"--that is, no person, not even an Israelite of any other tribe, was allowed, under penalty of death, to approach these [Nu 16:40]. Hence they encamped round the tabernacle in order that there should be no manifestation of the divine displeasure among the people. Thus the numbering of the people was subservient to the separation of the Levites from those Israelites who were fit for military service, and to the practical introduction of the law respecting the first-born, for whom the tribe of Levi became a substitute [Ex 13:2; Nu 3:12].


<title type="x-s2">CHAPTER 2</title> <title type="x-s3"><reference osisRef="Num.2.1-Num.2.34">Nu 2:1-34</reference>. The Order of the Tribes in Their Tents.</title>

<hi type="bold">2. Every man ... shall pitch by his own standard, with the ensign of their father's house--</hi>Standards were visible signs of a certain recognized form for directing the movements of large bodies of people. As the Israelites were commanded to encamp "each by his own standard, with the ensign of their father's house," the direction has been considered as implying that they possessed three varieties: (1) the great tribal standards, which served as rallying points for the twelve large clans of the people; (2) the standards of the subdivided portions; and, (3) those of families or houses. The latter must have been absolutely necessary, as one ensign only for a tribe would not have been visible at the extremities of so large a body. We possess no authentic information as to their forms, material, colors, and devices. But it is probable that they might bear some resemblance to those of Egypt, only stripped of any idolatrous symbols. These were of an umbrella or a fanlike form, made of ostrich feathers, shawls, &c., lifted on the points of long poles, which were borne, either like the sacred central one, on a car, or on men's shoulders, while others might be like the beacon lights which are set on poles by Eastern pilgrims at night. Jewish writers say that the standards of the Hebrew tribes were symbols borrowed from the prophetic blessing of Jacob--Judah's being a lion, Benjamin's a wolf, &c. [Ge 49:3-24]; and that the ensigns or banners were distinguished by their colors--the colors of each tribe being the same as that of the precious stone representing that tribe in the breastplate of the high priest [Ex 28:17-21].

<hi type="bold">far off about the tabernacle of the congregation shall they pitch--</hi>that is, "over against," at a reverential distance. The place of every tribe is successively and specifically described because each had a certain part assigned both in the order of march and the disposition of the encampment.

CHAPTER 2 Nu 2:1-34. The Order of the Tribes in Their Tents. 2. Every man... shall pitch by his own standard, with the ensign of their father's house-- Standards were visible signs of a certain recognized form for directing the movements of large bodies of people. As the Israelites were commanded to encamp "each by his own standard, with the ensign of their father's house," the direction has been considered as implying that they possessed three varieties: (1) the great tribal standards, which served as rallying points for the twelve large clans of the people; (2) the standards of the subdivided portions; and, (3) those of families or houses. The latter must have been absolutely necessary, as one ensign only for a tribe would not have been visible at the extremities of so large a body. We possess no authentic information as to their forms, material, colors, and devices. But it is probable that they might bear some resemblance to those of Egypt, only stripped of any idolatrous symbols. These were of an umbrella or a fanlike form, made of ostrich feathers, shawls, &c., lifted on the points of long poles, which were borne, either like the sacred central one, on a car, or on men's shoulders, while others might be like the beacon lights which are set on poles by Eastern pilgrims at night. Jewish writers say that the standards of the Hebrew tribes were symbols borrowed from the prophetic blessing of Jacob--Judah's being a lion, Benjamin's a wolf, &c. [Ge 49:3-24]; and that the ensigns or banners were distinguished by their colors--the colors of each tribe being the same as that of the precious stone representing that tribe in the breastplate of the high priest [Ex 28:17-21]. far off about the tabernacle of the congregation shall they pitch-- that is, "over against," at a reverential distance. The place of every tribe is successively and specifically described because each had a certain part assigned both in the order of march and the disposition of the encampment.


<hi type="bold">3. on the east side toward the rising of the sun shall they of the standard of the camp of Judah pitch throughout their armies--</hi>Judah, placed at the head of a camp composed of three tribes rallying under its standard, was said to have combined the united colors in the high priest's breastplate, but called by the name of Judah. They were appointed to occupy the east side and to take the lead in the march, which, for the most part, was in an easterly direction.

<hi type="bold">Nahshon--</hi>or Naasson (<reference osisRef="Matt.1.4">Mt 1:4</reference>; <reference osisRef="Luke.3.32">Lu 3:32</reference>, <reference osisRef="Luke.3.33">33</reference>).

<hi type="bold">shall be captain--</hi>It appears that the twelve men who were called to superintend the census were also appointed to be the captains of their respective tribes--a dignity which they owed probably to the circumstances, formerly noticed, of their holding the hereditary office of head or "prince."

3. on the east side toward the rising of the sun shall they of the standard of the camp of Judah pitch throughout their armies-- Judah, placed at the head of a camp composed of three tribes rallying under its standard, was said to have combined the united colors in the high priest's breastplate, but called by the name of Judah. They were appointed to occupy the east side and to take the lead in the march, which, for the most part, was in an easterly direction. Nahshon-- or Naasson (Mt 1:4; Lu 3:32, 33). shall be captain-- It appears that the twelve men who were called to superintend the census were also appointed to be the captains of their respective tribes--a dignity which they owed probably to the circumstances, formerly noticed, of their holding the hereditary office of head or "prince."


<hi type="bold">5. those that pitch next unto him--</hi>that is, on the one side.

5. those that pitch next unto him-- that is, on the one side.


<hi type="bold">7. Then the tribe of Zebulun--</hi>on the other side. While Judah's tribe was the most numerous, those of Issachar and Zebulun were also very numerous; so that the association of those three tribes formed a strong and imposing van.

7. Then the tribe of Zebulun-- on the other side. While Judah's tribe was the most numerous, those of Issachar and Zebulun were also very numerous; so that the association of those three tribes formed a strong and imposing van.


<hi type="bold">10-31. On the south side the standard of the camp of Reuben--</hi>The description given of the position of Reuben and his attendant tribes on the south, of Ephraim and his associates on the west, of Dan and his confederates on the north, with that of Judah on the east, suggests the idea of a square or quadrangle, which, allowing one square cubit to each soldier while remaining close in the ranks, has been computed to extend over an area of somewhat more than twelve square miles. But into our calculations of the occupied space must be taken not only the fighting men, whose numbers are here given, but also the families, tents, and baggage. The tabernacle or sacred tent of their Divine King, with the camp of the Levites around it (see on <reference osisRef="Num.3.38">Nu 3:38</reference>), formed the center, as does the chief's in the encampment of all nomad people. In marching, this order was adhered to, with some necessary variations. Judah led the way, followed, it is most probable, by Issachar and Zebulun [Nu 10:14-16]. Reuben, Simeon, and Gad formed the second great division [Nu 10:18-20]. They were followed by the central company, composed of the Levites, bearing the tabernacle [Nu 10:21]. Then the third and posterior squadron consisted of Ephraim, Manasseh, and Benjamin [Nu 10:22-24], while the hindmost place was assigned to Dan, Asher, and Naphtali [Nu 10:25-27]. Thus Judah's, which was the most numerous, formed the van: and Dan's, which was the next in force, brought up the rear; while Reuben's and Ephraim's, with the tribes associated with them respectively, being the smallest and weakest, were placed in the center. (See on <reference osisRef="Num.10.13">Nu 10:13</reference>). <chapter eID="Num.2"/>

10-31. On the south side the standard of the camp of Reuben-- The description given of the position of Reuben and his attendant tribes on the south, of Ephraim and his associates on the west, of Dan and his confederates on the north, with that of Judah on the east, suggests the idea of a square or quadrangle, which, allowing one square cubit to each soldier while remaining close in the ranks, has been computed to extend over an area of somewhat more than twelve square miles. But into our calculations of the occupied space must be taken not only the fighting men, whose numbers are here given, but also the families, tents, and baggage. The tabernacle or sacred tent of their Divine King, with the camp of the Levites around it (see on Nu 3:38), formed the center, as does the chief's in the encampment of all nomad people. In marching, this order was adhered to, with some necessary variations. Judah led the way, followed, it is most probable, by Issachar and Zebulun [Nu 10:14-16]. Reuben, Simeon, and Gad formed the second great division [Nu 10:18-20]. They were followed by the central company, composed of the Levites, bearing the tabernacle [Nu 10:21]. Then the third and posterior squadron consisted of Ephraim, Manasseh, and Benjamin [Nu 10:22-24], while the hindmost place was assigned to Dan, Asher, and Naphtali [Nu 10:25-27]. Thus Judah's, which was the most numerous, formed the van: and Dan's, which was the next in force, brought up the rear; while Reuben's and Ephraim's, with the tribes associated with them respectively, being the smallest and weakest, were placed in the center. (See on Nu 10:13).


<title type="x-s2">CHAPTER 3</title> <title type="x-s3"><reference osisRef="Num.3.1-Num.3.51">Nu 3:1-51</reference>. The Levites' Service.</title>

<hi type="bold">1. These ... are the generations of Aaron and Moses, &c.--</hi>This chapter contains an account of their families; and although that of Moses is not detailed like his brother's, his children are included under the general designation of the Amramites (<reference osisRef="Num.3.27">Nu 3:27</reference>), a term which comprehends all the descendants of their common father Amram. The reason why the family of Moses was so undistinguished in this record is that they were in the private ranks of the Levites, the dignity of the priesthood being conferred exclusively on the posterity of Aaron; and hence, as the sacerdotal order is the subject of this chapter, Aaron, contrary to the usual style of the sacred history, is mentioned before Moses.

<hi type="bold">in the day that the Lord spake with Moses in mount Sinai--</hi>This is added, because at the date of the following record the family of Aaron was unbroken.

CHAPTER 3 Nu 3:1-51. The Levites' Service. 1. These... are the generations of Aaron and Moses, &c.-- This chapter contains an account of their families; and although that of Moses is not detailed like his brother's, his children are included under the general designation of the Amramites (Nu 3:27), a term which comprehends all the descendants of their common father Amram. The reason why the family of Moses was so undistinguished in this record is that they were in the private ranks of the Levites, the dignity of the priesthood being conferred exclusively on the posterity of Aaron; and hence, as the sacerdotal order is the subject of this chapter, Aaron, contrary to the usual style of the sacred history, is mentioned before Moses. in the day that the Lord spake with Moses in mount Sinai-- This is added, because at the date of the following record the family of Aaron was unbroken.


<hi type="bold">2-4. And these are the names of the sons of Aaron--</hi>All the sons of Aaron, four in number, were consecrated to minister in the priest's office. The two oldest enjoyed but a brief term of office (<reference osisRef="Lev.10.1">Le 10:1</reference>, <reference osisRef="2Cor.10.2">2</reference>; <reference osisRef="Num.3.4">Nu 3:4</reference>; <reference osisRef="Num.26.61">26:61</reference>); but Eleazar and Ithamar, the other two, were dutiful, and performed the sacred service during the lifetime of their father, as his assistants, and under his superintendence.

2-4. And these are the names of the sons of Aaron-- All the sons of Aaron, four in number, were consecrated to minister in the priest's office. The two oldest enjoyed but a brief term of office (Le 10:1, 2; Nu 3:4; 26:61); but Eleazar and Ithamar, the other two, were dutiful, and performed the sacred service during the lifetime of their father, as his assistants, and under his superintendence.


<hi type="bold">5-10. Bring the tribe of Levi near--</hi>The Hebrew word "bring near" is a sacrificial term, denoting the presentation of an offering to God; and the use of the word, therefore, in connection with the Levites, signifies that they were devoted as an offering to the sanctuary, no longer to be employed in any common offices. They were subordinate to the priests, who alone enjoyed the privilege of entering the holy place; but they were employed in discharging many of the humbler duties which belonged to the sanctuary, as well as in various offices of great utility and importance to the religion and morals of the people.

5-10. Bring the tribe of Levi near-- The Hebrew word "bring near" is a sacrificial term, denoting the presentation of an offering to God; and the use of the word, therefore, in connection with the Levites, signifies that they were devoted as an offering to the sanctuary, no longer to be employed in any common offices. They were subordinate to the priests, who alone enjoyed the privilege of entering the holy place; but they were employed in discharging many of the humbler duties which belonged to the sanctuary, as well as in various offices of great utility and importance to the religion and morals of the people.


<hi type="bold">11-13. I have taken the Levites, &c.--</hi>The consecration of this tribe did not originate in the legislative wisdom of Moses, but in the special appointment of God, who chose them as substitutes for the first-born. By an appointment made in memory of the last solemn judgment on Egypt (from which the Israelitish households were miraculously exempt) all the first-born were consecrated to God (<reference osisRef="Exod.13.12">Ex 13:12</reference>; <reference osisRef="Exod.22.29">22:29</reference>), who thus, under peculiar circumstances, seemed to adopt the patriarchal usage of appointing the oldest to act as the priest of the family. But the privilege of redemption that was allowed the first-born opened the way for a change; and accordingly, on the full organization of the Mosaic economy, the administration of sacred things formerly committed to the first-born was transferred from them to the Levites, who received that honor partly as a tribute to Moses and Aaron, partly because this tribe had distinguished themselves by their zeal in the affair of the golden calf (<reference osisRef="Exod.32.29">Ex 32:29</reference>), and also because, being the smallest of the tribes, they could ill find suitable employment and support in the work. (See on <reference osisRef="Deut.33.8">De 33:8</reference>). The designation of a special class for the sacred offices of religion was a wise arrangement; for, on their settlement in Canaan, the people would be so occupied that they might not be at leisure to wait on the service of the sanctuary, and sacred things might, from various causes, fall into neglect. But the appointment of an entire tribe to the divine service ensured the regular performance of the rites of religion. The subsequent portion of the chapter relates to the formal substitution of this tribe.

<hi type="bold">I am the Lord--</hi>that is, I decree it to be so; and being possessed of sovereign authority, I expect full obedience.

11-13. I have taken the Levites, &c.-- The consecration of this tribe did not originate in the legislative wisdom of Moses, but in the special appointment of God, who chose them as substitutes for the first-born. By an appointment made in memory of the last solemn judgment on Egypt (from which the Israelitish households were miraculously exempt) all the first-born were consecrated to God (Ex 13:12; 22:29), who thus, under peculiar circumstances, seemed to adopt the patriarchal usage of appointing the oldest to act as the priest of the family. But the privilege of redemption that was allowed the first-born opened the way for a change; and accordingly, on the full organization of the Mosaic economy, the administration of sacred things formerly committed to the first-born was transferred from them to the Levites, who received that honor partly as a tribute to Moses and Aaron, partly because this tribe had distinguished themselves by their zeal in the affair of the golden calf (Ex 32:29), and also because, being the smallest of the tribes, they could ill find suitable employment and support in the work. (See on De 33:8). The designation of a special class for the sacred offices of religion was a wise arrangement; for, on their settlement in Canaan, the people would be so occupied that they might not be at leisure to wait on the service of the sanctuary, and sacred things might, from various causes, fall into neglect. But the appointment of an entire tribe to the divine service ensured the regular performance of the rites of religion. The subsequent portion of the chapter relates to the formal substitution of this tribe. I am the Lord-- that is, I decree it to be so; and being possessed of sovereign authority, I expect full obedience.


<hi type="bold">14-31. Number the children of Levi--</hi>They were numbered as well as the other tribes; but the enumeration was made on a different principle--for while in the other tribes the number of males was calculated from twenty years and upward [Nu 1:3], in that of Levi they were counted "from a month old and upward." The reason for the distinction is obvious. In the other tribes the survey was made for purposes of war [Nu 1:3], from which the Levites were totally exempt. But the Levites were appointed to a work on which they entered as soon as they were capable of instruction. They are mentioned under the names of Gershon, Kohath, and Merari, sons of Levi, and chiefs or ancestral heads of three subdivisions into which this tribe was distributed. Their duties were to assist in the conveyance of the tabernacle when the people were removing the various encampments, and to form its guard while stationary--the Gershonites being stationed on the west, the Kohathites on the south, and the families of Merari on the north. The Kohathites had the principal place about the tabernacle, and charge of the most precious and sacred things--a distinction with which they were honored, probably, because the Aaronic family belonged to this division of the Levitical tribe. The Gershonites, being the oldest, had the next honorable post assigned them, while the burden of the drudgery was thrown on the division of Merari.

14-31. Number the children of Levi-- They were numbered as well as the other tribes; but the enumeration was made on a different principle--for while in the other tribes the number of males was calculated from twenty years and upward [Nu 1:3], in that of Levi they were counted "from a month old and upward." The reason for the distinction is obvious. In the other tribes the survey was made for purposes of war [Nu 1:3], from which the Levites were totally exempt. But the Levites were appointed to a work on which they entered as soon as they were capable of instruction. They are mentioned under the names of Gershon, Kohath, and Merari, sons of Levi, and chiefs or ancestral heads of three subdivisions into which this tribe was distributed. Their duties were to assist in the conveyance of the tabernacle when the people were removing the various encampments, and to form its guard while stationary--the Gershonites being stationed on the west, the Kohathites on the south, and the families of Merari on the north. The Kohathites had the principal place about the tabernacle, and charge of the most precious and sacred things--a distinction with which they were honored, probably, because the Aaronic family belonged to this division of the Levitical tribe. The Gershonites, being the oldest, had the next honorable post assigned them, while the burden of the drudgery was thrown on the division of Merari.


<hi type="bold">32. chief--</hi>rather, "chiefs" of the Levites. Three persons are mentioned as chiefs of these respective divisions [Nu 3:24, 30, 35]. And Eleazar presided over them; whence he is called "the second priest" (<reference osisRef="2Kgs.25.18">2Ki 25:18</reference>); and in the case of the high priest's absence from illness or other necessary occasions, he performed the duties (<reference osisRef="1Kgs.4.4">1Ki 4:4</reference>).

32. chief-- rather, "chiefs" of the Levites. Three persons are mentioned as chiefs of these respective divisions [Nu 3:24, 30, 35]. And Eleazar presided over them; whence he is called "the second priest" (2Ki 25:18); and in the case of the high priest's absence from illness or other necessary occasions, he performed the duties (1Ki 4:4).


<hi type="bold">38. those that encamp, &c.--</hi>That being the entrance side, it was the post of honor, and consequently reserved to Moses and the priestly family. But the sons of Moses had no station here.

38. those that encamp, &c.-- That being the entrance side, it was the post of honor, and consequently reserved to Moses and the priestly family. But the sons of Moses had no station here.


<hi type="bold">39. twenty and two thousand--</hi>The result of this census, though made on conditions most advantageous to Levi, proved it to be by far the smallest in Israel. The separate numbers stated in <reference osisRef="Num.3.22">Nu 3:22</reference>, 28, 34, when added together, amount to twenty-two thousand three hundred. The omission of the three hundred is variously accounted for--by some, because they might be first-born who were already devoted to God and could not be counted as substitutes; and by others, because in Scripture style, the sum is reckoned in round numbers. The most probable conjecture is, that as Hebrew letters are employed for figures, one letter was, in the course of transcription, taken for another of like form but smaller value.

39. twenty and two thousand-- The result of this census, though made on conditions most advantageous to Levi, proved it to be by far the smallest in Israel. The separate numbers stated in Nu 3:22, 28, 34, when added together, amount to twenty-two thousand three hundred. The omission of the three hundred is variously accounted for--by some, because they might be first-born who were already devoted to God and could not be counted as substitutes; and by others, because in Scripture style, the sum is reckoned in round numbers. The most probable conjecture is, that as Hebrew letters are employed for figures, one letter was, in the course of transcription, taken for another of like form but smaller value.


<hi type="bold">40-51. Number all the first-born of the males of the children of Israel, &c.--</hi>The principle on which the enumeration of the Levites had been made was now to be applied to the other tribes. The number of their male children, from a month old and upward, was to be reckoned, in order that a comparison might be instituted with that of the Levites, for the formal adoption of the latter as substitutes for the first-born. The Levites, amounting to twenty-two thousand, were given in exchange for an equal number of the first-born from the other tribes, leaving an excess of two hundred seventy-three; and as there were no substitutes for these, they were redeemed at the rate of five shekels for each (<reference osisRef="Num.18.15">Nu 18:15</reference>, <reference osisRef="Num.18.16">16</reference>). Every Israelite would naturally wish that his son might be redeemed by a Levite without the payment of this tax, and yet some would have to incur the expense, for there were not Levites enough to make an equal exchange. Jewish writers say the matter was determined by lot, in this manner: Moses put into an urn twenty-two thousand pieces of parchment, on each of which he wrote "a son of Levi," and two hundred seventy-three more, containing the words, "five shekels." These being shaken, he ordered each of the first-born to put in his hand and take out a slip. If it contained the first inscription, the boy was redeemed by a Levite; if the latter, the parent had to pay. The ransom-money, which, reckoning the shekel at half a crown, would amount to 12s. 6d. each, was appropriated to the use of the sanctuary. The excess of the general over the Levitical first-born is so small, that the only way of accounting for it is, by supposing those first-born only were counted as were males remaining in their parents' household, or that those first-born only were numbered which had been born since the departure from Egypt, when God claimed all the first-born as his special property.

40-51. Number all the first-born of the males of the children of Israel, &c.-- The principle on which the enumeration of the Levites had been made was now to be applied to the other tribes. The number of their male children, from a month old and upward, was to be reckoned, in order that a comparison might be instituted with that of the Levites, for the formal adoption of the latter as substitutes for the first-born. The Levites, amounting to twenty-two thousand, were given in exchange for an equal number of the first-born from the other tribes, leaving an excess of two hundred seventy-three; and as there were no substitutes for these, they were redeemed at the rate of five shekels for each (Nu 18:15, 16). Every Israelite would naturally wish that his son might be redeemed by a Levite without the payment of this tax, and yet some would have to incur the expense, for there were not Levites enough to make an equal exchange. Jewish writers say the matter was determined by lot, in this manner: Moses put into an urn twenty-two thousand pieces of parchment, on each of which he wrote "a son of Levi," and two hundred seventy-three more, containing the words, "five shekels." These being shaken, he ordered each of the first-born to put in his hand and take out a slip. If it contained the first inscription, the boy was redeemed by a Levite; if the latter, the parent had to pay. The ransom-money, which, reckoning the shekel at half a crown, would amount to 12s. 6d. each, was appropriated to the use of the sanctuary. The excess of the general over the Levitical first-born is so small, that the only way of accounting for it is, by supposing those first-born only were counted as were males remaining in their parents' household, or that those first-born only were numbered which had been born since the departure from Egypt, when God claimed all the first-born as his special property.


<title type="x-s2">CHAPTER 4</title> <title type="x-s3"><reference osisRef="Num.4.1-Num.4.49">Nu 4:1-49</reference>. Of the Levites' Service.</title>

<hi type="bold">2-3. sons of Kohath, from thirty years old and upward--</hi>This age was specifically fixed (see on <reference osisRef="Num.8.24">Nu 8:24</reference>) as the full maturity of bodily energy to perform the laborious duties assigned them in the wilderness, as well as of mental activity to assist in the management of the sacred services. And it was the period of life at which John the Baptist and Christ entered on their respective ministries.

<hi type="bold">even unto fifty--</hi>The term prescribed for active duty was a period of twenty years, at the end of which they were exempted from the physical labors of the office, though still expected to attend in the tabernacle (<reference osisRef="Num.8.26">Nu 8:26</reference>).

<hi type="bold">all that enter into the host--</hi>so called from their number, the order and discipline maintained through their ranks, and their special duty as guards of the tabernacle. The Hebrew word, however, signifies also a station or office; and hence the passage may be rendered, "All that enter into the sacerdotal office" (<reference osisRef="Num.4.23">Nu 4:23</reference>).

CHAPTER 4 Nu 4:1-49. Of the Levites' Service. 2-3. sons of Kohath, from thirty years old and upward-- This age was specifically fixed (see on Nu 8:24) as the full maturity of bodily energy to perform the laborious duties assigned them in the wilderness, as well as of mental activity to assist in the management of the sacred services. And it was the period of life at which John the Baptist and Christ entered on their respective ministries. even unto fifty-- The term prescribed for active duty was a period of twenty years, at the end of which they were exempted from the physical labors of the office, though still expected to attend in the tabernacle (Nu 8:26). all that enter into the host-- so called from their number, the order and discipline maintained through their ranks, and their special duty as guards of the tabernacle. The Hebrew word, however, signifies also a station or office; and hence the passage may be rendered, "All that enter into the sacerdotal office" (Nu 4:23).


<hi type="bold">4-15. This shall be the service of the sons of Kohath, &c.--</hi>They are mentioned first, from their close connection with Aaron; and the special department of duty assigned to them during the journeyings of Israel accorded with the charge they had received of the precious contents of the tabernacle. But these were to be previously covered by the common priests, who, as well as the high priest, were admitted on such necessary occasions into the holy place. This was an exception to the general rule, which prohibited the entrance of any but the high priest. But when the cloud removed from the tabernacle, the sanctuary might be entered by the common priests, as to them was reserved the exclusive privilege of packing the sacred utensils; and it was not till the holy things were thus ready for carriage, that the Kohathites were allowed to approach.

4-15. This shall be the service of the sons of Kohath, &c.-- They are mentioned first, from their close connection with Aaron; and the special department of duty assigned to them during the journeyings of Israel accorded with the charge they had received of the precious contents of the tabernacle. But these were to be previously covered by the common priests, who, as well as the high priest, were admitted on such necessary occasions into the holy place. This was an exception to the general rule, which prohibited the entrance of any but the high priest. But when the cloud removed from the tabernacle, the sanctuary might be entered by the common priests, as to them was reserved the exclusive privilege of packing the sacred utensils; and it was not till the holy things were thus ready for carriage, that the Kohathites were allowed to approach.


<hi type="bold">16. to the office of Eleazar ... pertaineth the oil for the light, and the sweet incense, &c.--</hi>He was charged with the special duty of superintending the squadron who were employed in the carrying of the sacred furniture; besides, to his personal care were committed the materials requisite for the daily service, and which it was necessary he should have easily at his command (<reference osisRef="Exod.29.38">Ex 29:38</reference>).

16. to the office of Eleazar... pertaineth the oil for the light, and the sweet incense, &c.-- He was charged with the special duty of superintending the squadron who were employed in the carrying of the sacred furniture; besides, to his personal care were committed the materials requisite for the daily service, and which it was necessary he should have easily at his command (Ex 29:38).


<hi type="bold">17-20. Cut ye not off the tribe of the families of the Kohathites from among the Levites, &c.--</hi>a solemn admonition to Moses and Aaron to beware, lest, by any negligence on their part, disorder and improprieties should creep in, and to take the greatest care that all the parts of this important service be apportioned to the proper parties, lest the Kohathites should be disqualified for their high and honorable duties. The guilt of their death would be incurred by the superintending priest, if he failed to give proper directions or allowed any irreverent familiarity with sacred things.

17-20. Cut ye not off the tribe of the families of the Kohathites from among the Levites, &c.-- a solemn admonition to Moses and Aaron to beware, lest, by any negligence on their part, disorder and improprieties should creep in, and to take the greatest care that all the parts of this important service be apportioned to the proper parties, lest the Kohathites should be disqualified for their high and honorable duties. The guilt of their death would be incurred by the superintending priest, if he failed to give proper directions or allowed any irreverent familiarity with sacred things.


<hi type="bold">24-28. This is the service of the families of the Gershonites, &c.--</hi>They were appointed to carry "the curtains of the tabernacle"--that is, the goats' hair covering of the tent--the ten curious curtains and embroidered hangings at the entrance, with their red morocco covering, &c.

24-28. This is the service of the families of the Gershonites, &c.-- They were appointed to carry "the curtains of the tabernacle"--that is, the goats' hair covering of the tent--the ten curious curtains and embroidered hangings at the entrance, with their red morocco covering, &c.


<hi type="bold">29-33. As for the sons of Merari--</hi>They carried the coarser and heavier appurtenances, which, however, were so important and necessary, that an inventory was kept of them--not only on account of their number and variety, but of their comparative commonness and smallness, which might have led to their being lost or missing through carelessness, inadvertency, or neglect. It was a useful lesson, showing that God disregards nothing pertaining to His service, and that even in the least and most trivial matters, He requires the duty of faithful obedience.

29-33. As for the sons of Merari-- They carried the coarser and heavier appurtenances, which, however, were so important and necessary, that an inventory was kept of them--not only on account of their number and variety, but of their comparative commonness and smallness, which might have led to their being lost or missing through carelessness, inadvertency, or neglect. It was a useful lesson, showing that God disregards nothing pertaining to His service, and that even in the least and most trivial matters, He requires the duty of faithful obedience.


<hi type="bold">34-49. Moses and Aaron and the chief of the congregation numbered the sons of the Kohathites, &c.--</hi>This enumeration was made on a different principle from that which is recorded in the preceding chapter [Nu 3:15]. That was confined to the males from a month old and upward, while this was extended to all capable of service in the three classes of the Levitical tribe. In considering their relative numbers, the wisdom of Divine Providence appears in arranging that, whereas in the Kohathites and Gershonites, whose burdens were few and easier, there were but about a third part of them which were fit for service; the Merarites, whose burdens were more and heavier, had above one half of them fit for this work [Poole]. The small population of this tribe, so inferior to that of the other tribes, is attempted to be explained (see on <reference osisRef="Num.3.39">Nu 3:39</reference>). <chapter eID="Num.4"/>

34-49. Moses and Aaron and the chief of the congregation numbered the sons of the Kohathites, &c.-- This enumeration was made on a different principle from that which is recorded in the preceding chapter [Nu 3:15]. That was confined to the males from a month old and upward, while this was extended to all capable of service in the three classes of the Levitical tribe. In considering their relative numbers, the wisdom of Divine Providence appears in arranging that, whereas in the Kohathites and Gershonites, whose burdens were few and easier, there were but about a third part of them which were fit for service; the Merarites, whose burdens were more and heavier, had above one half of them fit for this work [Poole]. The small population of this tribe, so inferior to that of the other tribes, is attempted to be explained (see on Nu 3:39).


<title type="x-s2">CHAPTER 5</title> <title type="x-s3"><reference osisRef="Num.5.1-Num.5.4">Nu 5:1-4</reference>. The Unclean to Be Removed out of the Camp.</title>

<hi type="bold">2. Command the children of Israel, that they put out of the camp every leper--</hi>The exclusion of leprous persons from the camp in the wilderness, as from cities and villages afterwards, was a sanitary measure taken according to prescribed rules (<reference osisRef="Lev.13.1-Lev.14.57">Le 13:1-14:57</reference>). This exclusion of lepers from society has been acted upon ever since; and it affords almost the only instance in which any kind of attention is paid in the East to the prevention of contagion. The usage still more or less prevails in the East among people who do not think the least precaution against the plague or cholera necessary; but judging from personal observation, we think that in Asia the leprosy has now much abated in frequency and virulence. It usually appears in a comparatively mild form in Egypt, Palestine, and other countries where the disorder is, or was, endemic. Small societies of excluded lepers live miserably in paltry huts. Many of them are beggars, going out into the roads to solicit alms, which they receive in a wooden bowl; charitable people also sometimes bring different articles of food, which they leave on the ground at a short distance from the hut of the lepers, for whom it is intended. They are generally obliged to wear a distinctive badge that people may know them at first sight and be warned to avoid them. Other means were adopted among the ancient Jews by putting their hand on their mouth and crying, "Unclean, unclean" [Le 13:45]. But their general treatment, as to exclusion from society, was the same as now described. The association of the lepers, however, in this passage, with those who were subject only to ceremonial uncleanness, shows that one important design in the temporary exile of such persons was to remove all impurities that reflected dishonor on the character and residence of Israel's King. And this vigilant care to maintain external cleanliness in the people was typically designed to teach them the practice of moral purity, or cleansing themselves from all filthiness of the flesh and spirit. The regulations made for ensuring cleanliness in the camp suggest the adoption of similar means for maintaining purity in the church. And although, in large communities of Christians, it may be often difficult or delicate to do this, the suspension or, in flagrant cases of sin, the total excommunication of the offender from the privileges and communion of the church is an imperative duty, as necessary to the moral purity of the Christian as the exclusion of the leper from the camp was to physical health and ceremonial purity in the Jewish church.

CHAPTER 5 Nu 5:1-4. The Unclean to Be Removed out of the Camp. 2. Command the children of Israel, that they put out of the camp every leper-- The exclusion of leprous persons from the camp in the wilderness, as from cities and villages afterwards, was a sanitary measure taken according to prescribed rules (Le 13:1-14:57). This exclusion of lepers from society has been acted upon ever since; and it affords almost the only instance in which any kind of attention is paid in the East to the prevention of contagion. The usage still more or less prevails in the East among people who do not think the least precaution against the plague or cholera necessary; but judging from personal observation, we think that in Asia the leprosy has now much abated in frequency and virulence. It usually appears in a comparatively mild form in Egypt, Palestine, and other countries where the disorder is, or was, endemic. Small societies of excluded lepers live miserably in paltry huts. Many of them are beggars, going out into the roads to solicit alms, which they receive in a wooden bowl; charitable people also sometimes bring different articles of food, which they leave on the ground at a short distance from the hut of the lepers, for whom it is intended. They are generally obliged to wear a distinctive badge that people may know them at first sight and be warned to avoid them. Other means were adopted among the ancient Jews by putting their hand on their mouth and crying, "Unclean, unclean" [Le 13:45]. But their general treatment, as to exclusion from society, was the same as now described. The association of the lepers, however, in this passage, with those who were subject only to ceremonial uncleanness, shows that one important design in the temporary exile of such persons was to remove all impurities that reflected dishonor on the character and residence of Israel's King. And this vigilant care to maintain external cleanliness in the people was typically designed to teach them the practice of moral purity, or cleansing themselves from all filthiness of the flesh and spirit. The regulations made for ensuring cleanliness in the camp suggest the adoption of similar means for maintaining purity in the church. And although, in large communities of Christians, it may be often difficult or delicate to do this, the suspension or, in flagrant cases of sin, the total excommunication of the offender from the privileges and communion of the church is an imperative duty, as necessary to the moral purity of the Christian as the exclusion of the leper from the camp was to physical health and ceremonial purity in the Jewish church.


<title type="x-s3"><reference osisRef="Num.5.5-Num.5.10">Nu 5:5-10</reference>. Restitution Enjoined.</title>

<hi type="bold">6-8. When a man or a woman shall commit any sin that men commit, to do a trespass against the Lord--</hi>This is a wrong or injury done by one man to the property of another, and as it is called "a trespass against the Lord," it is implied, in the case supposed, that the offense has been aggravated by prevaricating--by a false oath, or a fraudulent lie in denying it, which is a "trespass" committed against God, who is the sole judge of what is falsely sworn or spoken (<reference osisRef="Acts.5.3">Ac 5:3</reference>, <reference osisRef="Acts.5.4">4</reference>).

<hi type="bold">and that person be guilty--</hi>that is, from the obvious tenor of the passage, conscience-smitten, or brought to a sense and conviction of his evil conduct. (See on <reference osisRef="Lev.6.2">Le 6:2</reference>). In that case, there must be: first, confession, a penitential acknowledgment of sin; secondly, restitution of the property, or the giving of an equivalent, with the additional fine of a fifth part, both as a compensation to the person defrauded, and as a penalty inflicted on the injurer, to deter others from the commission of similar trespasses. (See on <reference osisRef="Exod.22.1">Ex 22:1</reference>). The difference between the law recorded in that passage and this is that the one was enacted against flagrant and determined thieves, the other against those whose necessities might have urged them into fraud, and whose consciences were distressed by their sin. This law also supposes the injured party to be dead, in which case, the compensation due to his representatives was to be paid to the priest, who, as God's deputy, received the required satisfaction.

Nu 5:5-10. Restitution Enjoined. 6-8. When a man or a woman shall commit any sin that men commit, to do a trespass against the Lord-- This is a wrong or injury done by one man to the property of another, and as it is called "a trespass against the Lord," it is implied, in the case supposed, that the offense has been aggravated by prevaricating--by a false oath, or a fraudulent lie in denying it, which is a "trespass" committed against God, who is the sole judge of what is falsely sworn or spoken (Ac 5:3, 4). and that person be guilty-- that is, from the obvious tenor of the passage, conscience-smitten, or brought to a sense and conviction of his evil conduct. (See on Le 6:2). In that case, there must be: first, confession, a penitential acknowledgment of sin; secondly, restitution of the property, or the giving of an equivalent, with the additional fine of a fifth part, both as a compensation to the person defrauded, and as a penalty inflicted on the injurer, to deter others from the commission of similar trespasses. (See on Ex 22:1). The difference between the law recorded in that passage and this is that the one was enacted against flagrant and determined thieves, the other against those whose necessities might have urged them into fraud, and whose consciences were distressed by their sin. This law also supposes the injured party to be dead, in which case, the compensation due to his representatives was to be paid to the priest, who, as God's deputy, received the required satisfaction.


<hi type="bold">9-10. every offering ... shall be his--</hi>Whatever was given in this way, or otherwise, as by freewill offerings, irrevocably belonged to the priest.

9-10. every offering... shall be his-- Whatever was given in this way, or otherwise, as by freewill offerings, irrevocably belonged to the priest.


<title type="x-s3"><reference osisRef="Num.5.11-Num.5.31">Nu 5:11-31</reference>. The Trial of Jealousy.</title>

<hi type="bold">12-15. if any man's wife go aside, and commit a trespass against him--</hi>This law was given both as a strong discouragement to conjugal infidelity on the part of a wife, and a sufficient protection of her from the consequences of a hasty and groundless suspicion on the part of the husband. His suspicions, however, were sufficient in the absence of witnesses (<reference osisRef="Lev.20.10">Le 20:10</reference>) to warrant the trial described; and the course of proceeding to be followed was for the jealous husband to bring his wife unto the priest with an offering of barley meal, because none were allowed to approach the sanctuary empty handed (<reference osisRef="Exod.23.15">Ex 23:15</reference>). On other occasions, there were mingled with the offering, oil which signified joy, and frankincense which denoted acceptance (<reference osisRef="Ps.141.2">Psa 141:2</reference>). But on the occasion referred to, both these ingredients were to be excluded, partly because it was a solemn appeal to God in distressing circumstances, and partly because it was a sin offering on the part of the wife, who came before God in the character of a real or suspected offender.

Nu 5:11-31. The Trial of Jealousy. 12-15. if any man's wife go aside, and commit a trespass against him-- This law was given both as a strong discouragement to conjugal infidelity on the part of a wife, and a sufficient protection of her from the consequences of a hasty and groundless suspicion on the part of the husband. His suspicions, however, were sufficient in the absence of witnesses (Le 20:10) to warrant the trial described; and the course of proceeding to be followed was for the jealous husband to bring his wife unto the priest with an offering of barley meal, because none were allowed to approach the sanctuary empty handed (Ex 23:15). On other occasions, there were mingled with the offering, oil which signified joy, and frankincense which denoted acceptance (Psa 141:2). But on the occasion referred to, both these ingredients were to be excluded, partly because it was a solemn appeal to God in distressing circumstances, and partly because it was a sin offering on the part of the wife, who came before God in the character of a real or suspected offender.


<hi type="bold">17-18. the priest shall take holy water--</hi>Water from the laver, which was to be mixed with dust--an emblem of vileness and misery (<reference osisRef="Gen.3.14">Ge 3:14</reference>; <reference osisRef="Ps.22.15">Psa 22:15</reference>).

<hi type="bold">in an earthen vessel--</hi>This fragile ware was chosen because, after being used, it was broken in pieces (<reference osisRef="Lev.6.28">Le 6:28</reference>; <reference osisRef="Lev.11.33">11:33</reference>). All the circumstances of this awful ceremony--her being placed with her face toward the ark--her uncovered head, a sign of her being deprived of the protection of her husband (<reference osisRef="1Cor.11.7">1Co 11:7</reference>)--the bitter potion being put into her hands preparatory to an appeal to God--the solemn adjuration of the priest (<reference osisRef="Num.5.19-Num.5.22">Nu 5:19-22</reference>), all were calculated in no common degree to excite and appall the imagination of a person conscious of guilt.

17-18. the priest shall take holy water-- Water from the laver, which was to be mixed with dust--an emblem of vileness and misery (Ge 3:14; Psa 22:15). in an earthen vessel-- This fragile ware was chosen because, after being used, it was broken in pieces (Le 6:28; 11:33). All the circumstances of this awful ceremony--her being placed with her face toward the ark--her uncovered head, a sign of her being deprived of the protection of her husband (1Co 11:7)--the bitter potion being put into her hands preparatory to an appeal to God--the solemn adjuration of the priest (Nu 5:19-22), all were calculated in no common degree to excite and appall the imagination of a person conscious of guilt.


<hi type="bold">21. The Lord make thee a curse, &c.--</hi>a usual form of imprecation (<reference osisRef="Isa.65.15">Is 65:15</reference>; <reference osisRef="Jer.29.22">Jr 29:22</reference>).

21. The Lord make thee a curse, &c.-- a usual form of imprecation (Is 65:15; Jr 29:22).


<hi type="bold">22. the woman shall say, Amen, Amen--</hi>The Israelites were accustomed, instead of formally repeating the words of an oath merely to say, "Amen," a "so be it" to the imprecations it contained. The reduplication of the word was designed as an evidence of the woman's innocence, and a willingness that God would do to her according to her desert.

22. the woman shall say, Amen, Amen-- The Israelites were accustomed, instead of formally repeating the words of an oath merely to say, "Amen," a "so be it" to the imprecations it contained. The reduplication of the word was designed as an evidence of the woman's innocence, and a willingness that God would do to her according to her desert.


<hi type="bold">23-24. write these curses in a book--</hi>The imprecations, along with her name, were inscribed in some kind of record--on parchment, or more probably on a wooden tablet.

<hi type="bold">blot them out with the bitter water--</hi>If she were innocent, they could be easily erased, and were perfectly harmless; but if guilty, she would experience the fatal effects of the water she had drunk.

23-24. write these curses in a book-- The imprecations, along with her name, were inscribed in some kind of record--on parchment, or more probably on a wooden tablet. blot them out with the bitter water-- If she were innocent, they could be easily erased, and were perfectly harmless; but if guilty, she would experience the fatal effects of the water she had drunk.


<hi type="bold">29. This is the law of jealousies--</hi>Adultery discovered and proved was punished with death. But strongly suspected cases would occur, and this law made provision for the conviction of the guilty person. It was, however, not a trial conducted according to the forms of judicial process, but an ordeal through which a suspected adulteress was made to go--the ceremony being of that terrifying nature, that, on the known principles of human nature, guilt or innocence could not fail to appear. From the earliest times, the jealousy of Eastern people has established ordeals for the detection and punishment of suspected unchastity in wives. The practice was deep-rooted as well as universal. And it has been thought, that the Israelites being strongly biassed in favor of such usages, this law of jealousies "was incorporated among the other institutions of the Mosaic economy, in order to free it from the idolatrous rites which the heathens had blended with it." Viewed in this light, its sanction by divine authority in a corrected and improved form exhibits a proof at once of the wisdom and condescension of God. <chapter eID="Num.5"/>

29. This is the law of jealousies-- Adultery discovered and proved was punished with death. But strongly suspected cases would occur, and this law made provision for the conviction of the guilty person. It was, however, not a trial conducted according to the forms of judicial process, but an ordeal through which a suspected adulteress was made to go--the ceremony being of that terrifying nature, that, on the known principles of human nature, guilt or innocence could not fail to appear. From the earliest times, the jealousy of Eastern people has established ordeals for the detection and punishment of suspected unchastity in wives. The practice was deep-rooted as well as universal. And it has been thought, that the Israelites being strongly biassed in favor of such usages, this law of jealousies "was incorporated among the other institutions of the Mosaic economy, in order to free it from the idolatrous rites which the heathens had blended with it." Viewed in this light, its sanction by divine authority in a corrected and improved form exhibits a proof at once of the wisdom and condescension of God.


<title type="x-s2">CHAPTER 6</title> <title type="x-s3"><reference osisRef="Num.6.1-Num.6.22">Nu 6:1-22</reference>. The Law of the Nazarite in His Separation.</title>

<hi type="bold">2-8. When either man or woman ... shall vow a vow of a Nazarite--</hi>that is, "a separated one," from a Hebrew word, "to separate." It was used to designate a class of persons who, under the impulse of extraordinary piety and with a view to higher degrees of religious improvement, voluntarily renounced the occupations and pleasures of the world to dedicate themselves unreservedly to the divine service. The vow might be taken by either sex, provided they had the disposal of themselves (<reference osisRef="Num.30.4">Nu 30:4</reference>), and for a limited period--usually a month or a lifetime (<reference osisRef="Judg.13.5">Jud 13:5</reference>; <reference osisRef="Judg.16.17">16:17</reference>). We do not know, perhaps, the whole extent of abstinence they practised. But they separated themselves from three things in particular--namely, from wine, and all the varieties of vinous produce; from the application of a razor to their head, allowing their hair to grow; and from pollution by a dead body. The reasons of the self-restrictions are obvious. The use of wine tended to inflame the passions, intoxicate the brain, and create a taste for luxurious indulgence. The cutting off the hair being a recognized sign of uncleanness (<reference osisRef="Lev.14.8">Le 14:8</reference>, <reference osisRef="Lev.14.9">9</reference>), its unpolled luxuriance was a symbol of the purity he professed. Besides, its extraordinary length kept him in constant remembrance of his vow, as well as stimulated others to imitate his pious example. Moreover, contact with a dead body, disqualifying for the divine service, the Nazarite carefully avoided such a cause of unfitness, and, like the high priest, did not assist at the funeral rites of his nearest relatives, preferring his duty to God to the indulgence of his strongest natural affections.

CHAPTER 6 Nu 6:1-22. The Law of the Nazarite in His Separation. 2-8. When either man or woman... shall vow a vow of a Nazarite-- that is, "a separated one," from a Hebrew word, "to separate." It was used to designate a class of persons who, under the impulse of extraordinary piety and with a view to higher degrees of religious improvement, voluntarily renounced the occupations and pleasures of the world to dedicate themselves unreservedly to the divine service. The vow might be taken by either sex, provided they had the disposal of themselves (Nu 30:4), and for a limited period--usually a month or a lifetime (Jud 13:5; 16:17). We do not know, perhaps, the whole extent of abstinence they practised. But they separated themselves from three things in particular--namely, from wine, and all the varieties of vinous produce; from the application of a razor to their head, allowing their hair to grow; and from pollution by a dead body. The reasons of the self-restrictions are obvious. The use of wine tended to inflame the passions, intoxicate the brain, and create a taste for luxurious indulgence. The cutting off the hair being a recognized sign of uncleanness (Le 14:8, 9), its unpolled luxuriance was a symbol of the purity he professed. Besides, its extraordinary length kept him in constant remembrance of his vow, as well as stimulated others to imitate his pious example. Moreover, contact with a dead body, disqualifying for the divine service, the Nazarite carefully avoided such a cause of unfitness, and, like the high priest, did not assist at the funeral rites of his nearest relatives, preferring his duty to God to the indulgence of his strongest natural affections.


<hi type="bold">9-12. If any man die very suddenly by him, and he hath defiled the head of his consecration--</hi>Cases of sudden death might occur to make him contract pollution; and in such circumstances he was required, after shaving his head, to make the prescribed offerings necessary for the removal of ceremonial defilement (<reference osisRef="Lev.15.13">Le 15:13</reference>; <reference osisRef="Num.19.11">Nu 19:11</reference>). But by the terms of this law an accidental defilement vitiated the whole of his previous observances, and he was required to begin the period of his Nazaritism afresh. But even this full completion did not supersede the necessity of a sin offering at the close. Sin mingles with our best and holiest performances, and the blood of sprinkling is necessary to procure acceptance to us and our services.

9-12. If any man die very suddenly by him, and he hath defiled the head of his consecration-- Cases of sudden death might occur to make him contract pollution; and in such circumstances he was required, after shaving his head, to make the prescribed offerings necessary for the removal of ceremonial defilement (Le 15:13; Nu 19:11). But by the terms of this law an accidental defilement vitiated the whole of his previous observances, and he was required to begin the period of his Nazaritism afresh. But even this full completion did not supersede the necessity of a sin offering at the close. Sin mingles with our best and holiest performances, and the blood of sprinkling is necessary to procure acceptance to us and our services.