<hi type="bold">8. with him will I speak mouth to mouth--</hi>immediately, not by an interpreter, nor by visionary symbols presented to his fancy.

<hi type="bold">apparently--</hi>plainly and surely.

<hi type="bold">not in dark speeches--</hi>parables or similitudes.

<hi type="bold">the similitude of the Lord shall he behold--</hi>not the face or essence of God, who is invisible (<reference osisRef="Exod.33.20">Ex 33:20</reference>; <reference osisRef="Col.1.15">Col 1:15</reference>; <reference osisRef="John.1.18">Joh 1:18</reference>); but some unmistakable evidence of His glorious presence (<reference osisRef="Exod.33.2">Ex 33:2</reference>; <reference osisRef="Exod.34.5">34:5</reference>). The latter clause should have been conjoined with the preceding one, thus: "not in dark speeches, and in a figure shall he behold the Lord." The slight change in the punctuation removes all appearance of contradiction to <reference osisRef="Deut.4.15">De 4:15</reference>.

8. with him will I speak mouth to mouth-- immediately, not by an interpreter, nor by visionary symbols presented to his fancy. apparently-- plainly and surely. not in dark speeches-- parables or similitudes. the similitude of the Lord shall he behold-- not the face or essence of God, who is invisible (Ex 33:20; Col 1:15; Joh 1:18); but some unmistakable evidence of His glorious presence (Ex 33:2; 34:5). The latter clause should have been conjoined with the preceding one, thus: "not in dark speeches, and in a figure shall he behold the Lord." The slight change in the punctuation removes all appearance of contradiction to De 4:15.


<title type="x-s3"><reference osisRef="Num.12.10-Num.12.16">Nu 12:10-16</reference>. Miriam's Leprosy.</title>

<hi type="bold">10. the cloud departed from the tabernacle--</hi>that is, from the door to resume its permanent position over the mercy seat.

<hi type="bold">Miriam became leprous--</hi>This malady in its most malignant form (<reference osisRef="Exod.4.6">Ex 4:6</reference>; <reference osisRef="2Kgs.5.27">2Ki 5:27</reference>) as its color, combined with its sudden appearance, proved, was inflicted as a divine judgment; and she was made the victim, either because of her extreme violence or because the leprosy on Aaron would have interrupted or dishonored the holy service.

Nu 12:10-16. Miriam's Leprosy. 10. the cloud departed from the tabernacle-- that is, from the door to resume its permanent position over the mercy seat. Miriam became leprous-- This malady in its most malignant form (Ex 4:6; 2Ki 5:27) as its color, combined with its sudden appearance, proved, was inflicted as a divine judgment; and she was made the victim, either because of her extreme violence or because the leprosy on Aaron would have interrupted or dishonored the holy service.


11-13. On the humble and penitential submission of Aaron, Moses interceded for both the offenders, especially for Miriam, who was restored; not, however, till she had been made, by her exclusion, a public example [Nu 12:14, 15].


<hi type="bold">14. her father had but spit in her face, should she not be ashamed seven days?--</hi>The Jews, in common with all people in the East, seem to have had an intense abhorrence of spitting, and for a parent to express his displeasure by doing so on the person of one of his children, or even on the ground in his presence, separated that child as unclean from society for seven days.

14. her father had but spit in her face, should she not be ashamed seven days?-- The Jews, in common with all people in the East, seem to have had an intense abhorrence of spitting, and for a parent to express his displeasure by doing so on the person of one of his children, or even on the ground in his presence, separated that child as unclean from society for seven days.


<hi type="bold">15. the people journeyed not till Miriam was brought in again--</hi>Either not to crush her by a sentence of overwhelming severity or not to expose her, being a prophetess, to popular contempt.

15. the people journeyed not till Miriam was brought in again-- Either not to crush her by a sentence of overwhelming severity or not to expose her, being a prophetess, to popular contempt.


<hi type="bold">16. pitched in the wilderness of Paran--</hi>The station of encampments seems to have been Rithma (<reference osisRef="Num.33.19">Nu 33:19</reference>). <chapter eID="Num.12"/>

16. pitched in the wilderness of Paran-- The station of encampments seems to have been Rithma (Nu 33:19).


<title type="x-s2">CHAPTER 13</title> <title type="x-s3"><reference osisRef="Num.13.1-Num.13.33">Nu 13:1-33</reference>. The Names of the Men Who Were Sent to Search the Land.</title>

<hi type="bold">1-2. The Lord spake unto Moses, Send thou men, that they may search the land, of Canaan--</hi>Compare <reference osisRef="Deut.1.22">De 1:22</reference>, whence it appears, that while the proposal of delegating confidential men from each tribe to explore the land of Canaan emanated from the people who petitioned for it, the measure received the special sanction of God, who granted their request at once as a trial, and a punishment of their distrust.

CHAPTER 13 Nu 13:1-33. The Names of the Men Who Were Sent to Search the Land. 1-2. The Lord spake unto Moses, Send thou men, that they may search the land, of Canaan-- Compare De 1:22, whence it appears, that while the proposal of delegating confidential men from each tribe to explore the land of Canaan emanated from the people who petitioned for it, the measure received the special sanction of God, who granted their request at once as a trial, and a punishment of their distrust.


<hi type="bold">3. those men were heads of the children of Israel--</hi>Not the princes who are named (Nu 10:14-16, 18-<reference osisRef="Num.20.22-Num.20.27">20, 22-27</reference>), but chiefs, leading men though not of the first rank.

3. those men were heads of the children of Israel-- Not the princes who are named (Nu 10:14-16, 18-20, 22-27), but chiefs, leading men though not of the first rank.


<hi type="bold">16. Oshea--</hi>that is, "a desire of salvation." Jehoshua, by prefixing the name of God, means "divinely appointed," "head of salvation," "Saviour," the same as Jesus [Mt 1:21, Margin].

16. Oshea-- that is, "a desire of salvation." Jehoshua, by prefixing the name of God, means "divinely appointed," "head of salvation," "Saviour," the same as Jesus [Mt 1:21, Margin].


<hi type="bold">17. Get you up this way ... , and go up into the mountain--</hi>Mount Seir (<reference osisRef="Deut.1.2">De 1:2</reference>), which lay directly from Sinai across the wilderness of Paran, in a northeasterly direction into the southern parts of the promised land.

17. Get you up this way..., and go up into the mountain-- Mount Seir (De 1:2), which lay directly from Sinai across the wilderness of Paran, in a northeasterly direction into the southern parts of the promised land.


<hi type="bold">20. Now the time was the time of the first grapes--</hi>This was in August, when the first clusters are gathered. The second are gathered in September, and the third in October. The spies' absence for a period of forty days determines the grapes they brought from Eshcol to have been of the second period.

20. Now the time was the time of the first grapes-- This was in August, when the first clusters are gathered. The second are gathered in September, and the third in October. The spies' absence for a period of forty days determines the grapes they brought from Eshcol to have been of the second period.


<hi type="bold">21-24. So they ... searched the land--</hi>They advanced from south to north, reconnoitering the whole land.

<hi type="bold">the wilderness of Zin--</hi>a long level plain, or deep valley of sand, the monotony of which is relieved by a few tamarisk and rethem trees. Under the names of El Ghor and El Araba, it forms the continuation of the Jordan valley, extending from the Dead Sea to the Gulf of Akaba.

<hi type="bold">Rehob--</hi>or, Beth-rehob, was a city and district situated, according to some, eastward of Sidon; and, according to others, it is the same as El Hule, an extensive and fertile champaign country, at the foot of Anti-libanus, a few leagues below Paneas.

<hi type="bold">as men come to Hamath--</hi>or, "the entering in of Hamath" (<reference osisRef="2Kgs.14.25">2Ki 14:25</reference>), now the valley of Balbeck, a mountain pass or opening in the northern frontier, which formed the extreme limit in that direction of the inheritance of Israel. From the mention of these places, the route of the scouts appears to have been along the course of the Jordan in their advance; and their return was by the western border through the territories of the Sidonians and Philistines.

21-24. So they... searched the land-- They advanced from south to north, reconnoitering the whole land. the wilderness of Zin-- a long level plain, or deep valley of sand, the monotony of which is relieved by a few tamarisk and rethem trees. Under the names of El Ghor and El Araba, it forms the continuation of the Jordan valley, extending from the Dead Sea to the Gulf of Akaba. Rehob-- or, Beth-rehob, was a city and district situated, according to some, eastward of Sidon; and, according to others, it is the same as El Hule, an extensive and fertile champaign country, at the foot of Anti-libanus, a few leagues below Paneas. as men come to Hamath-- or, "the entering in of Hamath" (2Ki 14:25), now the valley of Balbeck, a mountain pass or opening in the northern frontier, which formed the extreme limit in that direction of the inheritance of Israel. From the mention of these places, the route of the scouts appears to have been along the course of the Jordan in their advance; and their return was by the western border through the territories of the Sidonians and Philistines.


<hi type="bold">26. they came ... to Kadesh--</hi>an important encampment of the Israelites. But its exact situation is not definitely known, nor is it determined whether it is the same or a different place from Kadesh-barnea. It is supposed to be identical with Ain-el-Weibeh, a famous spring on the eastern side of the desert [Robinson], or also with Petra [Stanley].

26. they came... to Kadesh-- an important encampment of the Israelites. But its exact situation is not definitely known, nor is it determined whether it is the same or a different place from Kadesh-barnea. It is supposed to be identical with Ain-el-Weibeh, a famous spring on the eastern side of the desert [Robinson], or also with Petra [Stanley].


<hi type="bold">27-28. they told him, and said, We came unto the land whither thou sentest us, and surely it floweth with milk and honey--</hi>The report was given publicly in the audience of the people, and it was artfully arranged to begin their narrative with commendations of the natural fertility of the country in order that their subsequent slanders might the more readily receive credit.

27-28. they told him, and said, We came unto the land whither thou sentest us, and surely it floweth with milk and honey-- The report was given publicly in the audience of the people, and it was artfully arranged to begin their narrative with commendations of the natural fertility of the country in order that their subsequent slanders might the more readily receive credit.


<hi type="bold">29. The Amalekites dwell in the land of the south--</hi>Their territory lay between the Dead and the Red Seas, skirting the borders of Canaan.

<hi type="bold">Hittites ... dwell in the mountains--</hi>Their settlements were in the southern and mountainous part of Palestine (<reference osisRef="Gen.23.7">Ge 23:7</reference>).

<hi type="bold">the Canaanites dwell by the sea--</hi>The remnant of the original inhabitants, who had been dispossessed by the Philistines, were divided into two nomadic hordes--one settled eastward near the Jordan; the other westward, by the Mediterranean.

29. The Amalekites dwell in the land of the south-- Their territory lay between the Dead and the Red Seas, skirting the borders of Canaan. Hittites... dwell in the mountains-- Their settlements were in the southern and mountainous part of Palestine (Ge 23:7). the Canaanites dwell by the sea-- The remnant of the original inhabitants, who had been dispossessed by the Philistines, were divided into two nomadic hordes--one settled eastward near the Jordan; the other westward, by the Mediterranean.


<hi type="bold">32. a land that eateth up the inhabitants--</hi>that is, an unhealthy climate and country. Jewish writers say that in the course of their travels they saw a great many funerals, vast numbers of the Canaanites being cut off at that time, in the providence of God, by a plague or the hornet (<reference osisRef="Josh.24.12">Jos 24:12</reference>).

<hi type="bold">men of a great stature--</hi>This was evidently a false and exaggerated report, representing, from timidity or malicious artifice, what was true of a few as descriptive of the people generally.

32. a land that eateth up the inhabitants-- that is, an unhealthy climate and country. Jewish writers say that in the course of their travels they saw a great many funerals, vast numbers of the Canaanites being cut off at that time, in the providence of God, by a plague or the hornet (Jos 24:12). men of a great stature-- This was evidently a false and exaggerated report, representing, from timidity or malicious artifice, what was true of a few as descriptive of the people generally.


<hi type="bold">33. there we saw the giants, the sons of Anak--</hi>The name is derived from the son of Arba, a great man among the Arabians (<reference osisRef="Josh.15.14">Jos 15:14</reference>), who probably obtained his appellation from wearing a splendid collar or chain round his neck, as the word imports. The epithet "giant" evidently refers here to stature. (See on <reference osisRef="Gen.6.4">Ge 6:4</reference>). And it is probable the Anakims were a distinguished family, or perhaps a select body of warriors, chosen for their extraordinary size.

<hi type="bold">we were in our own sight as grasshoppers--</hi>a strong Orientalism, by which the treacherous spies gave an exaggerated report of the physical strength of the people of Canaan. <chapter eID="Num.13"/>

33. there we saw the giants, the sons of Anak-- The name is derived from the son of Arba, a great man among the Arabians (Jos 15:14), who probably obtained his appellation from wearing a splendid collar or chain round his neck, as the word imports. The epithet "giant" evidently refers here to stature. (See on Ge 6:4). And it is probable the Anakims were a distinguished family, or perhaps a select body of warriors, chosen for their extraordinary size. we were in our own sight as grasshoppers-- a strong Orientalism, by which the treacherous spies gave an exaggerated report of the physical strength of the people of Canaan.


<title type="x-s2">CHAPTER 14</title> <title type="x-s3"><reference osisRef="Num.14.1-Num.14.45">Nu 14:1-45</reference>. The People Murmur at the Spies' Report.</title>

<hi type="bold">1. all the congregation lifted up their voice and cried--</hi>Not literally all, for there were some exceptions.

CHAPTER 14 Nu 14:1-45. The People Murmur at the Spies' Report. 1. all the congregation lifted up their voice and cried-- Not literally all, for there were some exceptions.


<hi type="bold">2-4. Would God that we had died in Egypt--</hi>Such insolence to their generous leaders, and such base ingratitude to God, show the deep degradation of the Israelites, and the absolute necessity of the decree that debarred that generation from entering the promised land [Nu 14:29-35]. They were punished by their wishes being granted to die in that wilderness [He 3:17; Jude 5]. A leader to reconduct them to Egypt is spoken of (<reference osisRef="Neh.9.17">Ne 9:17</reference>) as actually nominated. The sinfulness and insane folly of their conduct are almost incredible. Their conduct, however, is paralleled by too many among us, who shrink from the smallest difficulties and rather remain slaves to sin than resolutely try to surmount the obstacles that lie in their way to the Canaan above.

2-4. Would God that we had died in Egypt-- Such insolence to their generous leaders, and such base ingratitude to God, show the deep degradation of the Israelites, and the absolute necessity of the decree that debarred that generation from entering the promised land [Nu 14:29-35]. They were punished by their wishes being granted to die in that wilderness [He 3:17; Jude 5]. A leader to reconduct them to Egypt is spoken of (Ne 9:17) as actually nominated. The sinfulness and insane folly of their conduct are almost incredible. Their conduct, however, is paralleled by too many among us, who shrink from the smallest difficulties and rather remain slaves to sin than resolutely try to surmount the obstacles that lie in their way to the Canaan above.


<hi type="bold">5. Moses and Aaron fell on their faces--</hi>as humble and earnest suppliants--either to the people, entreating them to desist from so perverse a design; or rather, to God, as the usual and only refuge from the violence of that tumultuous and stiff-necked rabble--a hopeful means of softening and impressing their hearts.

5. Moses and Aaron fell on their faces-- as humble and earnest suppliants--either to the people, entreating them to desist from so perverse a design; or rather, to God, as the usual and only refuge from the violence of that tumultuous and stiff-necked rabble--a hopeful means of softening and impressing their hearts.


<hi type="bold">6. Joshua ... and Caleb, which were of them that searched the land, rent their clothes--</hi>The two honest spies testified their grief and horror, in the strongest manner, at the mutiny against Moses and the blasphemy against God; while at the same time they endeavored, by a truthful statement, to persuade the people of the ease with which they might obtain possession of so desirable a country, provided they did not, by their rebellion and ingratitude, provoke God to abandon them.

6. Joshua... and Caleb, which were of them that searched the land, rent their clothes-- The two honest spies testified their grief and horror, in the strongest manner, at the mutiny against Moses and the blasphemy against God; while at the same time they endeavored, by a truthful statement, to persuade the people of the ease with which they might obtain possession of so desirable a country, provided they did not, by their rebellion and ingratitude, provoke God to abandon them.


<hi type="bold">8. a land flowing with milk and honey--</hi>a general expression, descriptive of a rich and fertile country. The two articles specified were among the principal products of the Holy Land.

8. a land flowing with milk and honey-- a general expression, descriptive of a rich and fertile country. The two articles specified were among the principal products of the Holy Land.


<hi type="bold">9. their defence is departed--</hi>Hebrew, "their shadow." The Sultan of Turkey and the Shah of Persia are called "the shadow of God," "the refuge of the world." So that the meaning of the clause, "their defence is departed from them," is, that the favor of God was now lost to those whose iniquities were full (<reference osisRef="Gen.15.16">Ge 15:16</reference>), and transferred to the Israelites.

9. their defence is departed-- Hebrew, "their shadow." The Sultan of Turkey and the Shah of Persia are called "the shadow of God," "the refuge of the world." So that the meaning of the clause, "their defence is departed from them," is, that the favor of God was now lost to those whose iniquities were full (Ge 15:16), and transferred to the Israelites.


<hi type="bold">10. the glory of the Lord appeared--</hi>It was seasonably manifested on this great emergency to rescue His ambassadors from their perilous situation.

10. the glory of the Lord appeared-- It was seasonably manifested on this great emergency to rescue His ambassadors from their perilous situation.


<hi type="bold">12. the Lord said, ... I will smite them with the pestilence--</hi>not a final decree, but a threatening, suspended, as appeared from the issue, on the intercession of Moses and the repentance of Israel.

12. the Lord said,... I will smite them with the pestilence-- not a final decree, but a threatening, suspended, as appeared from the issue, on the intercession of Moses and the repentance of Israel.


<hi type="bold">17. let the power of my Lord be great--</hi>be magnified.

17. let the power of my Lord be great-- be magnified.


<hi type="bold">21. all the earth shall be filled with the glory of the Lord--</hi>This promise, in its full acceptation, remains to be verified by the eventual and universal prevalence of Christianity in the world. But the terms were used restrictively in respect to the occasion, to the report which would spread over all the land of the "terrible things in righteousness" [Psa 65:5] which God would do in the infliction of the doom described, to which that rebellious race was now consigned.

21. all the earth shall be filled with the glory of the Lord-- This promise, in its full acceptation, remains to be verified by the eventual and universal prevalence of Christianity in the world. But the terms were used restrictively in respect to the occasion, to the report which would spread over all the land of the "terrible things in righteousness" [Psa 65:5] which God would do in the infliction of the doom described, to which that rebellious race was now consigned.


<hi type="bold">22. ten times--</hi>very frequently.

22. ten times-- very frequently.


<hi type="bold">24. my servant Caleb--</hi>Joshua was also excepted, but he is not named because he was no longer in the ranks of the people, being a constant attendant on Moses.

<hi type="bold">because he had another spirit with him, and hath followed me fully--</hi>Under the influence of God's Spirit, Caleb was a man of bold, generous, heroic courage, above worldly anxieties and fears.

24. my servant Caleb-- Joshua was also excepted, but he is not named because he was no longer in the ranks of the people, being a constant attendant on Moses. because he had another spirit with him, and hath followed me fully-- Under the influence of God's Spirit, Caleb was a man of bold, generous, heroic courage, above worldly anxieties and fears.


<hi type="bold">25. (Now the Amalekites and the Canaanites dwelt in the valley)--</hi>that is, on the other side of the Idumean mountain, at whose base they were then encamped. Those nomad tribes had at that time occupied it with a determination to oppose the further progress of the Hebrew people. Hence God gave the command that they seek a safe and timely retreat into the desert, to escape the pursuit of those resolute enemies, to whom, with their wives and children, they would fall a helpless prey because they had forfeited the presence and protection of God. This verse forms an important part of the narrative and should be freed from the parenthetical form which our English translators have given it.

25. (Now the Amalekites and the Canaanites dwelt in the valley)-- that is, on the other side of the Idumean mountain, at whose base they were then encamped. Those nomad tribes had at that time occupied it with a determination to oppose the further progress of the Hebrew people. Hence God gave the command that they seek a safe and timely retreat into the desert, to escape the pursuit of those resolute enemies, to whom, with their wives and children, they would fall a helpless prey because they had forfeited the presence and protection of God. This verse forms an important part of the narrative and should be freed from the parenthetical form which our English translators have given it.


<hi type="bold">30. save Caleb ... and Joshua--</hi>These are specially mentioned, as honorable exceptions to the rest of the scouts, and also as the future leaders of the people. But it appears that some of the old generation did not join in the mutinous murmuring, including in that number the whole order of the priests (<reference osisRef="Josh.14.1">Jos 14:1</reference>).

30. save Caleb... and Joshua-- These are specially mentioned, as honorable exceptions to the rest of the scouts, and also as the future leaders of the people. But it appears that some of the old generation did not join in the mutinous murmuring, including in that number the whole order of the priests (Jos 14:1).


<hi type="bold">34. ye shall know my breach of promise--</hi>that is, in consequence of your violation of the covenant betwixt you and Me, by breaking the terms of it, it shall be null and void on My part, as I shall withhold the blessings I promised in that covenant to confer on you on condition of your obedience.

34. ye shall know my breach of promise-- that is, in consequence of your violation of the covenant betwixt you and Me, by breaking the terms of it, it shall be null and void on My part, as I shall withhold the blessings I promised in that covenant to confer on you on condition of your obedience.


<hi type="bold">36-38. those men that did bring up the evil report upon the land, died by the plague before the Lord--</hi>Ten of the spies struck dead on the spot--either by the pestilence or some other judgment. This great and appalling mortality clearly betokened the hand of the Lord.

36-38. those men that did bring up the evil report upon the land, died by the plague before the Lord-- Ten of the spies struck dead on the spot--either by the pestilence or some other judgment. This great and appalling mortality clearly betokened the hand of the Lord.


<hi type="bold">40-45. they rose up early in the morning, and gat them up into the top of the mountain--</hi>Notwithstanding the tidings that Moses communicated and which diffused a general feeling of melancholy and grief throughout the camp, the impression was of very brief continuance. They rushed from one extreme of rashness and perversity to another, and the obstinacy of their rebellious spirit was evinced by their active preparations to ascend the hill, notwithstanding the divine warning they had received not to undertake that enterprise.

<hi type="bold">for we have sinned--</hi>that is, realizing our sin, we now repent of it, and are eager to do as Caleb and Joshua exhorted us--or, as some render it, though we have sinned, we trust God will yet give us the land of promise. The entreaties of their prudent and pious leader, who represented to them that their enemies, scaling the other side of the valley, would post themselves on the top of the hill before them, were disregarded. How strangely perverse the conduct of the Israelites, who, shortly before, were afraid that, though their Almighty King was with them, they could not get possession of the land; and yet now they act still more foolishly in supposing that, though God were not with them, they could expel the inhabitants by their unaided efforts. The consequences were such as might have been anticipated. The Amalekites and Canaanites, who had been lying in ambuscade expecting their movement, rushed down upon them from the heights and became the instruments of punishing their guilty rebellion.

40-45. they rose up early in the morning, and gat them up into the top of the mountain-- Notwithstanding the tidings that Moses communicated and which diffused a general feeling of melancholy and grief throughout the camp, the impression was of very brief continuance. They rushed from one extreme of rashness and perversity to another, and the obstinacy of their rebellious spirit was evinced by their active preparations to ascend the hill, notwithstanding the divine warning they had received not to undertake that enterprise. for we have sinned-- that is, realizing our sin, we now repent of it, and are eager to do as Caleb and Joshua exhorted us--or, as some render it, though we have sinned, we trust God will yet give us the land of promise. The entreaties of their prudent and pious leader, who represented to them that their enemies, scaling the other side of the valley, would post themselves on the top of the hill before them, were disregarded. How strangely perverse the conduct of the Israelites, who, shortly before, were afraid that, though their Almighty King was with them, they could not get possession of the land; and yet now they act still more foolishly in supposing that, though God were not with them, they could expel the inhabitants by their unaided efforts. The consequences were such as might have been anticipated. The Amalekites and Canaanites, who had been lying in ambuscade expecting their movement, rushed down upon them from the heights and became the instruments of punishing their guilty rebellion.


<title type="x-s2">CHAPTER 15</title> <title type="x-s3"><reference osisRef="Num.15.1-Num.15.41">Nu 15:1-41</reference>. The Law of Sundry Offerings.</title>

<hi type="bold">1-2. The Lord spake unto Moses, saying, Speak unto the children of Israel--</hi>Some infer from <reference osisRef="Num.15.23">Nu 15:23</reference> that the date of this communication must be fixed towards the close of the wanderings in the wilderness; and, also, that all the sacrifices prescribed in the law were to be offered only after the settlement in Canaan.

CHAPTER 15 Nu 15:1-41. The Law of Sundry Offerings. 1-2. The Lord spake unto Moses, saying, Speak unto the children of Israel-- Some infer from Nu 15:23 that the date of this communication must be fixed towards the close of the wanderings in the wilderness; and, also, that all the sacrifices prescribed in the law were to be offered only after the settlement in Canaan.


<hi type="bold">3. make an offering by fire unto the Lord, a burnt offering--</hi>It is evident that a peace offering is referred to because this term is frequently used in such a sense (<reference osisRef="Exod.18.12">Ex 18:12</reference>; <reference osisRef="Lev.17.5">Le 17:5</reference>).

3. make an offering by fire unto the Lord, a burnt offering-- It is evident that a peace offering is referred to because this term is frequently used in such a sense (Ex 18:12; Le 17:5).


<hi type="bold">4. tenth deal--</hi>that is, an omer, the tenth part of an ephah (<reference osisRef="Exod.16.36">Ex 16:36</reference>).

<hi type="bold">fourth part of an hin of oil--</hi>This element shows it to have been different from such meat offerings as were made by themselves, and not merely accompaniments of other sacrifices.

4. tenth deal-- that is, an omer, the tenth part of an ephah (Ex 16:36). fourth part of an hin of oil-- This element shows it to have been different from such meat offerings as were made by themselves, and not merely accompaniments of other sacrifices.


<hi type="bold">6-12. two tenth deals--</hi>The quantity of flour was increased because the sacrifice was of superior value to the former. The accessory sacrifices were always increased in proportion to the greater worth and magnitude of its principal.

6-12. two tenth deals-- The quantity of flour was increased because the sacrifice was of superior value to the former. The accessory sacrifices were always increased in proportion to the greater worth and magnitude of its principal.


<hi type="bold">13-16. a stranger--</hi>one who had become a proselyte. There were scarcely any of the national privileges of the Israelites, in which the Gentile stranger might not, on conforming to certain conditions, fully participate.

13-16. a stranger-- one who had become a proselyte. There were scarcely any of the national privileges of the Israelites, in which the Gentile stranger might not, on conforming to certain conditions, fully participate.


<hi type="bold">19. when ye eat of the bread of the land, ye shall offer up an heave offering--</hi>The offering prescribed was to precede the act of eating.

<hi type="bold">unto the Lord--</hi>that is, the priests of the Lord (<reference osisRef="Ezek.44.30">Eze 44:30</reference>).

19. when ye eat of the bread of the land, ye shall offer up an heave offering-- The offering prescribed was to precede the act of eating. unto the Lord-- that is, the priests of the Lord (Eze 44:30).


<hi type="bold">20. heave offering of the threshing-floor--</hi>meaning the corn on the threshing-floor; that is, after harvest.

<hi type="bold">so shall ye heave it--</hi>to the priests accompanying the ceremony with the same rites.

20. heave offering of the threshing-floor-- meaning the corn on the threshing-floor; that is, after harvest. so shall ye heave it-- to the priests accompanying the ceremony with the same rites.


<hi type="bold">22. if ye have erred, and not observed all these commandments, &c.--</hi>respecting the performance of divine worship, and the rites and ceremonies that constitute the holy service. The law relates only to any omission and consequently is quite different from that laid down in <reference osisRef="Lev.4.13">Le 4:13</reference>, which implies a transgression or positive neglect of some observances required. This law relates to private parties or individual tribes; that to the whole congregation of Israel.

22. if ye have erred, and not observed all these commandments, &c.-- respecting the performance of divine worship, and the rites and ceremonies that constitute the holy service. The law relates only to any omission and consequently is quite different from that laid down in Le 4:13, which implies a transgression or positive neglect of some observances required. This law relates to private parties or individual tribes; that to the whole congregation of Israel.


<hi type="bold">24-26. if aught be committed by ignorance--</hi>The Mosaic ritual was complicated, and the ceremonies to be gone through in the various instances of purification which are specified, would expose a worshipper, through ignorance, to the risk of omitting or neglecting some of them. This law includes the stranger in the number of those for whom the sacrifice was offered for the sin of general ignorance.

24-26. if aught be committed by ignorance-- The Mosaic ritual was complicated, and the ceremonies to be gone through in the various instances of purification which are specified, would expose a worshipper, through ignorance, to the risk of omitting or neglecting some of them. This law includes the stranger in the number of those for whom the sacrifice was offered for the sin of general ignorance.


<hi type="bold">27-29. if any soul sin through ignorance--</hi>not only in common with the general body of the people, but his personal sins were to be expiated in the same manner.

27-29. if any soul sin through ignorance-- not only in common with the general body of the people, but his personal sins were to be expiated in the same manner.


<hi type="bold">30. the soul that doeth aught presumptuously--</hi>Hebrew, "with an high" or "uplifted hand"--that is, knowingly, wilfully, obstinately. In this sense the phraseology occurs (<reference osisRef="Exod.14.8">Ex 14:8</reference>; <reference osisRef="Lev.26.21">Le 26:21</reference>; <reference osisRef="Ps.19.13">Psa 19:13</reference>).

<hi type="bold">the same reproacheth the Lord--</hi>sets Him at open defiance and dishonors His majesty.

30. the soul that doeth aught presumptuously-- Hebrew, "with an high" or "uplifted hand"--that is, knowingly, wilfully, obstinately. In this sense the phraseology occurs (Ex 14:8; Le 26:21; Psa 19:13). the same reproacheth the Lord-- sets Him at open defiance and dishonors His majesty.


<hi type="bold">31. his iniquity shall be upon him--</hi>The punishment of his sins shall fall on himself individually; no guilt shall be incurred by the nation, unless there be a criminal carelessness in overlooking the offense.

31. his iniquity shall be upon him-- The punishment of his sins shall fall on himself individually; no guilt shall be incurred by the nation, unless there be a criminal carelessness in overlooking the offense.


<hi type="bold">32-34. a man that gathered sticks upon the sabbath day--</hi>This incident is evidently narrated as an instance of presumptuous sin. The mere gathering of sticks was not a sinful act and might be necessary for fuel to warm him or to make ready his food. But its being done on the Sabbath altered the entire character of the action. The law of the Sabbath being a plain and positive commandment, this transgression of it was a known and wilful sin, and it was marked by several aggravations. For the deed was done with unblushing boldness in broad daylight, in open defiance of the divine authority--in flagrant inconsistency with His religious connection with Israel, as the covenant-people of God; and it was an application to improper purposes of time, which God had consecrated to Himself and the solemn duties of religion. The offender was brought before the rulers, who, on hearing the painful report, were at a loss to determine what ought to be done. That they should have felt any embarrassment in such a case may seem surprising, in the face of the sabbath law (<reference osisRef="Exod.31.14">Ex 31:14</reference>). Their difficulty probably arose from this being the first public offense of the kind which had occurred; and the appeal might be made to remove all ground of complaint--to produce a more striking effect, so that the fate of this criminal might be a beacon to warn all Israelites in the future.

32-34. a man that gathered sticks upon the sabbath day-- This incident is evidently narrated as an instance of presumptuous sin. The mere gathering of sticks was not a sinful act and might be necessary for fuel to warm him or to make ready his food. But its being done on the Sabbath altered the entire character of the action. The law of the Sabbath being a plain and positive commandment, this transgression of it was a known and wilful sin, and it was marked by several aggravations. For the deed was done with unblushing boldness in broad daylight, in open defiance of the divine authority--in flagrant inconsistency with His religious connection with Israel, as the covenant-people of God; and it was an application to improper purposes of time, which God had consecrated to Himself and the solemn duties of religion. The offender was brought before the rulers, who, on hearing the painful report, were at a loss to determine what ought to be done. That they should have felt any embarrassment in such a case may seem surprising, in the face of the sabbath law (Ex 31:14). Their difficulty probably arose from this being the first public offense of the kind which had occurred; and the appeal might be made to remove all ground of complaint--to produce a more striking effect, so that the fate of this criminal might be a beacon to warn all Israelites in the future.


<hi type="bold">35-36. The Lord said unto Moses, The man shall be surely put to death--</hi>The Lord was King, as well as God of Israel, and the offense being a violation of the law of the realm, the Sovereign Judge gave orders that this man should be put to death; and, moreover, He required the whole congregation unite in executing the fatal sentence.

35-36. The Lord said unto Moses, The man shall be surely put to death-- The Lord was King, as well as God of Israel, and the offense being a violation of the law of the realm, the Sovereign Judge gave orders that this man should be put to death; and, moreover, He required the whole congregation unite in executing the fatal sentence.


<hi type="bold">38. bid them that they make them fringes in the borders of their garments--</hi>These were narrow strips, in a wing-like form, wrapped over the shoulders and on various parts of the attire. "Fringe," however, is the English rendering of two distinct Hebrew words--the one meaning a narrow lappet or edging, called the "hem" or "border" (<reference osisRef="Matt.23.5">Mt 23:5</reference>; <reference osisRef="Luke.8.44">Lu 8:44</reference>), which, in order to make it more attractive to the eye and consequently more serviceable to the purpose described, was covered with a riband of blue or rather purple color; the other term signifies strings with tassels at the end, fastened to the corners of the garment. Both of these are seen on the Egyptian and Assyrian frocks; and as the Jewish people were commanded by express and repeated ordinances to have them, the fashion was rendered subservient, in their case, to awaken high and religious associations--to keep them in habitual remembrance of the divine commandments.

38. bid them that they make them fringes in the borders of their garments-- These were narrow strips, in a wing-like form, wrapped over the shoulders and on various parts of the attire. "Fringe," however, is the English rendering of two distinct Hebrew words--the one meaning a narrow lappet or edging, called the "hem" or "border" (Mt 23:5; Lu 8:44), which, in order to make it more attractive to the eye and consequently more serviceable to the purpose described, was covered with a riband of blue or rather purple color; the other term signifies strings with tassels at the end, fastened to the corners of the garment. Both of these are seen on the Egyptian and Assyrian frocks; and as the Jewish people were commanded by express and repeated ordinances to have them, the fashion was rendered subservient, in their case, to awaken high and religious associations--to keep them in habitual remembrance of the divine commandments.


<hi type="bold">41. I am the Lord your God--</hi>The import of this solemn conclusion is, that though He was displeased with them for their frequent rebellions, for which they would be doomed to forty years' wanderings, He would not abandon them but continue His divine protection and care of them till they were brought into the land of promise. <chapter eID="Num.15"/>

41. I am the Lord your God-- The import of this solemn conclusion is, that though He was displeased with them for their frequent rebellions, for which they would be doomed to forty years' wanderings, He would not abandon them but continue His divine protection and care of them till they were brought into the land of promise.


<title type="x-s2">CHAPTER 16</title> <title type="x-s3"><reference osisRef="Num.16.1-Num.16.30">Nu 16:1-30</reference>. The Rebellion of Korah.</title>

<hi type="bold">1-2. Now Korah, the son of Izhar--</hi>Izhar, brother of Amram (<reference osisRef="Exod.6.18">Ex 6:18</reference>), was the second son of Kohath, and for some reason unrecorded he had been supplanted by a descendant of the fourth son of Kohath, who was appointed prince or chief of the Kohathites (<reference osisRef="Num.3.30">Nu 3:30</reference>). Discontent with the preferment over him of a younger relative was probably the originating cause of this seditious movement on the part of Korah.

<hi type="bold">Dathan and Abiram, ... and On--</hi>These were confederate leaders in the rebellion, but On seems to have afterwards withdrawn from the conspiracy [compare <reference osisRef="Num.16.12">Nu 16:12</reference>, <reference osisRef="Num.24.25">24, 25</reference>, 27; <reference osisRef="Num.26.9">26:9</reference>; <reference osisRef="Deut.11.6">De 11:6</reference>; Psa 106:17].

<hi type="bold">took men--</hi>The latter mentioned individuals, being all sons of Reuben, the eldest of Jacob's family, had been stimulated to this insurrection on the pretext that Moses had, by an arbitrary arrangement, taken away the right of primogeniture, which had vested the hereditary dignity of the priesthood in the first-born of every family, with a view of transferring the hereditary exercise of the sacred functions to a particular branch of his own house; and that this gross instance of partiality to his own relations, to the permanent detriment of others, was a sufficient ground for refusing allegiance to his government. In addition to this grievance, another cause of jealousy and dissatisfaction that rankled in the breasts of the Reubenites was the advancement of Judah to the leadership among the tribes. These malcontents had been incited by the artful representations of Korah (Jude 11), with whom the position of their camp on the south side afforded them facilities of frequent intercourse. In addition to his feeling of personal wrongs, Korah participated in their desire (if he did not originate the attempt) to recover their lost rights of primogeniture. When the conspiracy was ripe, they openly and boldly declared its object, and at the head of two hundred fifty princes, charged Moses with an ambitious and unwarrantable usurpation of authority, especially in the appropriation of the priesthood, for they disputed the claim of Aaron also to pre-eminence [Nu 16:3].

CHAPTER 16 Nu 16:1-30. The Rebellion of Korah. 1-2. Now Korah, the son of Izhar-- Izhar, brother of Amram (Ex 6:18), was the second son of Kohath, and for some reason unrecorded he had been supplanted by a descendant of the fourth son of Kohath, who was appointed prince or chief of the Kohathites (Nu 3:30). Discontent with the preferment over him of a younger relative was probably the originating cause of this seditious movement on the part of Korah. Dathan and Abiram,... and On-- These were confederate leaders in the rebellion, but On seems to have afterwards withdrawn from the conspiracy [compare Nu 16:12, 24, 25, 27; 26:9; De 11:6; Psa 106:17]. took men-- The latter mentioned individuals, being all sons of Reuben, the eldest of Jacob's family, had been stimulated to this insurrection on the pretext that Moses had, by an arbitrary arrangement, taken away the right of primogeniture, which had vested the hereditary dignity of the priesthood in the first-born of every family, with a view of transferring the hereditary exercise of the sacred functions to a particular branch of his own house; and that this gross instance of partiality to his own relations, to the permanent detriment of others, was a sufficient ground for refusing allegiance to his government. In addition to this grievance, another cause of jealousy and dissatisfaction that rankled in the breasts of the Reubenites was the advancement of Judah to the leadership among the tribes. These malcontents had been incited by the artful representations of Korah (Jude 11), with whom the position of their camp on the south side afforded them facilities of frequent intercourse. In addition to his feeling of personal wrongs, Korah participated in their desire (if he did not originate the attempt) to recover their lost rights of primogeniture. When the conspiracy was ripe, they openly and boldly declared its object, and at the head of two hundred fifty princes, charged Moses with an ambitious and unwarrantable usurpation of authority, especially in the appropriation of the priesthood, for they disputed the claim of Aaron also to pre-eminence [Nu 16:3].


<hi type="bold">3. they gathered themselves together against Moses and against Aaron--</hi>The assemblage seems to have been composed of the whole band of conspirators; and they grounded their complaint on the fact that the whole people, being separated to the divine service (<reference osisRef="Exod.19.6">Ex 19:6</reference>), were equally qualified to present offerings on the altar, and that God, being graciously, present among them by the tabernacle and the cloud, evinced His readiness to receive sacrifices from the hand of any others as well as from theirs.

3. they gathered themselves together against Moses and against Aaron-- The assemblage seems to have been composed of the whole band of conspirators; and they grounded their complaint on the fact that the whole people, being separated to the divine service (Ex 19:6), were equally qualified to present offerings on the altar, and that God, being graciously, present among them by the tabernacle and the cloud, evinced His readiness to receive sacrifices from the hand of any others as well as from theirs.


<hi type="bold">4. when Moses heard it, he fell upon his face--</hi>This attitude of prostration indicated not only his humble and earnest desire that God would interpose to free him from the false and odious imputation, but also his strong sense of the daring sin involved in this proceeding. Whatever feelings may be entertained respecting Aaron, who had formerly headed a sedition himself [Nu 12:1], it is impossible not to sympathize with Moses in this difficult emergency. But he was a devout man, and the prudential course he adopted was probably the dictate of that heavenly wisdom with which, in answer to his prayers, he was endowed.

4. when Moses heard it, he fell upon his face-- This attitude of prostration indicated not only his humble and earnest desire that God would interpose to free him from the false and odious imputation, but also his strong sense of the daring sin involved in this proceeding. Whatever feelings may be entertained respecting Aaron, who had formerly headed a sedition himself [Nu 12:1], it is impossible not to sympathize with Moses in this difficult emergency. But he was a devout man, and the prudential course he adopted was probably the dictate of that heavenly wisdom with which, in answer to his prayers, he was endowed.


<hi type="bold">5-11. he spake unto Korah and unto all his company--</hi>They were first addressed, not only because they were a party headed by his own cousin and Moses might hope to have more influence in that quarter, but because they were stationed near the tabernacle; and especially because an expostulation was the more weighty coming from him who was a Levite himself, and who was excluded along with his family from the priesthood. But to bring the matter to an issue, he proposed a test which would afford a decisive evidence of the divine appointment.

<hi type="bold">Even to-morrow--</hi>literally, "in the morning," the usual time of meeting in the East for the settlement of public affairs.

<hi type="bold">the Lord will show who are his, ... even him whom he hath chosen will he cause to come near unto him--</hi>that is, will bear attestation to his ministry by some visible or miraculous token of His approval.

5-11. he spake unto Korah and unto all his company-- They were first addressed, not only because they were a party headed by his own cousin and Moses might hope to have more influence in that quarter, but because they were stationed near the tabernacle; and especially because an expostulation was the more weighty coming from him who was a Levite himself, and who was excluded along with his family from the priesthood. But to bring the matter to an issue, he proposed a test which would afford a decisive evidence of the divine appointment. Even to-morrow-- literally, "in the morning," the usual time of meeting in the East for the settlement of public affairs. the Lord will show who are his,... even him whom he hath chosen will he cause to come near unto him-- that is, will bear attestation to his ministry by some visible or miraculous token of His approval.


<hi type="bold">12-14. Moses sent to call Dathan and Abiram--</hi>in a separate interview, the ground of their mutiny being different; for while Korah murmured against the exclusive appropriation of the priesthood to Aaron and his family, they were opposed to the supremacy of Moses in civil power. They refused to obey the summons; and their refusal was grounded on the plausible pretext that their stay in the desert was prolonged for some secret and selfish purposes of the leader, who was conducting them like blind men wherever it suited him.

12-14. Moses sent to call Dathan and Abiram-- in a separate interview, the ground of their mutiny being different; for while Korah murmured against the exclusive appropriation of the priesthood to Aaron and his family, they were opposed to the supremacy of Moses in civil power. They refused to obey the summons; and their refusal was grounded on the plausible pretext that their stay in the desert was prolonged for some secret and selfish purposes of the leader, who was conducting them like blind men wherever it suited him.


<hi type="bold">15. Moses was very wroth--</hi>Though the meekest of all men [Nu 12:3], he could not restrain his indignation at these unjust and groundless charges; and the highly excited state of his feeling was evinced by the utterance of a brief exclamation in the mixed form of a prayer and an impassioned assertion of his integrity. (Compare <reference osisRef="1Sam.12.3">1Sa 12:3</reference>).

<hi type="bold">and said unto the Lord, Respect not thou their offering--</hi>He calls it their offering, because, though it was to be offered by Korah and his Levitical associates, it was the united appeal of all the mutineers for deciding the contested claims of Moses and Aaron.

15. Moses was very wroth-- Though the meekest of all men [Nu 12:3], he could not restrain his indignation at these unjust and groundless charges; and the highly excited state of his feeling was evinced by the utterance of a brief exclamation in the mixed form of a prayer and an impassioned assertion of his integrity. (Compare 1Sa 12:3). and said unto the Lord, Respect not thou their offering-- He calls it their offering, because, though it was to be offered by Korah and his Levitical associates, it was the united appeal of all the mutineers for deciding the contested claims of Moses and Aaron.


<hi type="bold">16-18. Moses said unto Korah, Be thou and all thy company before the Lord--</hi>that is, at "the door of the tabernacle" (<reference osisRef="Num.16.18">Nu 16:18</reference>), that the assembled people might witness the experiment and be properly impressed by the issue.

16-18. Moses said unto Korah, Be thou and all thy company before the Lord-- that is, at "the door of the tabernacle" (Nu 16:18), that the assembled people might witness the experiment and be properly impressed by the issue.


<hi type="bold">20-21. the Lord spake unto Moses and Aaron, saying, Separate yourselves from among this congregation--</hi>Curiosity to witness the exciting spectacle attracted a vast concourse of the people, and it would seem that the popular mind had been incited to evil by the clamors of the mutineers against Moses and Aaron. There was something in their behavior very offensive to God; for after His glory had appeared--as at the installation of Aaron (<reference osisRef="Lev.9.23">Le 9:23</reference>), so now for his confirmation in the sacred office--He bade Moses and Aaron withdraw from the assembly "that He might consume them in a moment."

20-21. the Lord spake unto Moses and Aaron, saying, Separate yourselves from among this congregation-- Curiosity to witness the exciting spectacle attracted a vast concourse of the people, and it would seem that the popular mind had been incited to evil by the clamors of the mutineers against Moses and Aaron. There was something in their behavior very offensive to God; for after His glory had appeared--as at the installation of Aaron (Le 9:23), so now for his confirmation in the sacred office--He bade Moses and Aaron withdraw from the assembly "that He might consume them in a moment."


<hi type="bold">22. they fell upon their faces, and said, O God, the God of the spirits of all flesh--</hi>The benevolent importunity of their prayer was the more remarkable that the intercession was made for their enemies.

22. they fell upon their faces, and said, O God, the God of the spirits of all flesh-- The benevolent importunity of their prayer was the more remarkable that the intercession was made for their enemies.


<hi type="bold">24-26. Speak unto the congregation, ... Get you up from about the tabernacle--</hi>Moses was attended in the execution of this mission by the elders. The united and urgent entreaties of so many dignified personages produced the desired effect of convincing the people of their crime, and of withdrawing them from the company of men who were doomed to destruction, lest, being partakers of their sins, they should perish along with them.

24-26. Speak unto the congregation,... Get you up from about the tabernacle-- Moses was attended in the execution of this mission by the elders. The united and urgent entreaties of so many dignified personages produced the desired effect of convincing the people of their crime, and of withdrawing them from the company of men who were doomed to destruction, lest, being partakers of their sins, they should perish along with them.


<hi type="bold">27. the tabernacle of Korah, Dathan, and Abiram--</hi>Korah being a Kohathite, his tent could not have been in the Reubenite camp, and it does not appear that he himself was on the spot where Dathan and Abiram stood with their families. Their attitude of defiance indicated their daring and impenitent character, equally regardless of God and man.

27. the tabernacle of Korah, Dathan, and Abiram-- Korah being a Kohathite, his tent could not have been in the Reubenite camp, and it does not appear that he himself was on the spot where Dathan and Abiram stood with their families. Their attitude of defiance indicated their daring and impenitent character, equally regardless of God and man.


<hi type="bold">28-34. Moses said, Hereby ye shall know that the Lord hath sent me to do all these works--</hi>The awful catastrophe of the earthquake which, as predicted by Moses, swallowed up those impious rebels in a living tomb, gave the divine attestation to the mission of Moses and struck the spectators with solemn awe.

28-34. Moses said, Hereby ye shall know that the Lord hath sent me to do all these works-- The awful catastrophe of the earthquake which, as predicted by Moses, swallowed up those impious rebels in a living tomb, gave the divine attestation to the mission of Moses and struck the spectators with solemn awe.


<hi type="bold">35. there came out a fire from the Lord--</hi>that is, from the cloud. This seems to describe the destruction of Korah and those Levites who with him aspired to the functions of the priesthood. (See <reference osisRef="Num.26.11">Nu 26:11</reference>, <reference osisRef="Num.26.58">58</reference>; <reference osisRef="1Chr.6.22">1Ch 6:22</reference>, <reference osisRef="1Chr.6.37">37</reference>).

35. there came out a fire from the Lord-- that is, from the cloud. This seems to describe the destruction of Korah and those Levites who with him aspired to the functions of the priesthood. (See Nu 26:11, 58; 1Ch 6:22, 37).


<hi type="bold">37-40. Speak unto Eleazar--</hi>He was selected lest the high priest might contract defilement from going among the dead carcasses.

37-40. Speak unto Eleazar-- He was selected lest the high priest might contract defilement from going among the dead carcasses.


<hi type="bold">41. the children of Israel murmured against Moses and against Aaron, saying, Ye have killed the people of the Lord--</hi>What a strange exhibition of popular prejudice and passion--to blame the leaders for saving the rebels! Yet Moses and Aaron interceded for the people--the high priest perilling his own life in doing good to that perverse race.

41. the children of Israel murmured against Moses and against Aaron, saying, Ye have killed the people of the Lord-- What a strange exhibition of popular prejudice and passion--to blame the leaders for saving the rebels! Yet Moses and Aaron interceded for the people--the high priest perilling his own life in doing good to that perverse race.


<hi type="bold">48. he stood between the living and the dead--</hi>The plague seems to have begun in the extremities of the camp. Aaron, in this remarkable act, was a type of Christ. <chapter eID="Num.16"/>

48. he stood between the living and the dead-- The plague seems to have begun in the extremities of the camp. Aaron, in this remarkable act, was a type of Christ.


<title type="x-s2">CHAPTER 17</title> <title type="x-s3"><reference osisRef="Num.17.1-Num.17.13">Nu 17:1-13</reference>. Aaron's Rod Flourishes.</title>

<hi type="bold">2-5. Speak unto the children of Israel--</hi>The controversy with Moses and Aaron about the priesthood was of such a nature and magnitude as required a decisive and authoritative settlement. For the removal of all doubts and the silencing of all murmuring in the future regarding the holder of the office, a miracle was wrought of a remarkable character and permanent duration; and in the manner of performing it, all the people were made to have a direct and special interest.

<hi type="bold">take of every one ... princes ... twelve rods--</hi>As the princes, being the oldest sons of the chief family, and heads of their tribes, might have advanced the best claims to the priesthood, if that sacred dignity was to be shared among all the tribes, they were therefore selected, and being twelve in number--that of Joseph being counted only one--Moses was ordered to see that the name of each was inscribed--a practice borrowed from the Egyptians--upon his rod or wand of office. The name of Aaron rather than of Levi was used, as the latter name would have opened a door of controversy among the Levites; and as there was to be one rod only for the head of each tribe, the express appointment of a rod for Aaron determined him to be the head of that tribe, as well as that branch or family of the tribe to which the priestly dignity should belong. These rods were to be laid in the tabernacle close to the ark (compare <reference osisRef="Num.17.10">Nu 17:10</reference> and <reference osisRef="Heb.9.4">He 9:4</reference>), where a divine token was promised that would for all time terminate the dispute.

CHAPTER 17 Nu 17:1-13. Aaron's Rod Flourishes. 2-5. Speak unto the children of Israel-- The controversy with Moses and Aaron about the priesthood was of such a nature and magnitude as required a decisive and authoritative settlement. For the removal of all doubts and the silencing of all murmuring in the future regarding the holder of the office, a miracle was wrought of a remarkable character and permanent duration; and in the manner of performing it, all the people were made to have a direct and special interest. take of every one... princes... twelve rods-- As the princes, being the oldest sons of the chief family, and heads of their tribes, might have advanced the best claims to the priesthood, if that sacred dignity was to be shared among all the tribes, they were therefore selected, and being twelve in number--that of Joseph being counted only one--Moses was ordered to see that the name of each was inscribed--a practice borrowed from the Egyptians--upon his rod or wand of office. The name of Aaron rather than of Levi was used, as the latter name would have opened a door of controversy among the Levites; and as there was to be one rod only for the head of each tribe, the express appointment of a rod for Aaron determined him to be the head of that tribe, as well as that branch or family of the tribe to which the priestly dignity should belong. These rods were to be laid in the tabernacle close to the ark (compare Nu 17:10 and He 9:4), where a divine token was promised that would for all time terminate the dispute.


<hi type="bold">6. the rod of Aaron was among their rods--</hi>either one of the twelve, or, as many suppose, a thirteenth in the midst (<reference osisRef="Heb.9.4">He 9:4</reference>). The rods were of dry sticks or wands, probably old, as transmitted from one head of the family to a succeeding.

6. the rod of Aaron was among their rods-- either one of the twelve, or, as many suppose, a thirteenth in the midst (He 9:4). The rods were of dry sticks or wands, probably old, as transmitted from one head of the family to a succeeding.


<hi type="bold">8. Moses went into the tabernacle--</hi>being privileged to do so on this occasion by the special command of God. And he there beheld the remarkable spectacle of Aaron's rod--which, according to Josephus, was a stick of an almond tree, bearing fruit in three different stages at once--buds, blossoms, and fruit.

8. Moses went into the tabernacle-- being privileged to do so on this occasion by the special command of God. And he there beheld the remarkable spectacle of Aaron's rod--which, according to Josephus, was a stick of an almond tree, bearing fruit in three different stages at once--buds, blossoms, and fruit.


<hi type="bold">10. Bring Aaron's rod again before the testimony, to be kept for a token against the rebels--</hi>For if, after all admonitions and judgments, seconded by miracles, the people should still rebel, they would certainly pay the penalty by death.

10. Bring Aaron's rod again before the testimony, to be kept for a token against the rebels-- For if, after all admonitions and judgments, seconded by miracles, the people should still rebel, they would certainly pay the penalty by death.


<hi type="bold">12-13. Behold, we die, we perish--</hi>an exclamation of fear, both from the remembrance of former judgments, and the apprehension of future relapses into murmuring.

12-13. Behold, we die, we perish-- an exclamation of fear, both from the remembrance of former judgments, and the apprehension of future relapses into murmuring.


<title type="x-s2">CHAPTER 18</title> <title type="x-s3"><reference osisRef="Num.18.1-Num.18.7">Nu 18:1-7</reference>. The Charge of the Priests and Levites.</title>

<hi type="bold">1. the Lord said unto Aaron, Thou and thy sons and thy father's house with thee shall bear the iniquity of the sanctuary--</hi>Security is here given to the people from the fears expressed (<reference osisRef="Num.17.12">Nu 17:12</reference>), by the responsibility of attending to all sacred things being devolved upon the priesthood, together with the penalties incurred through neglect; and thus the solemn responsibilities annexed to their high dignity, of having to answer not only for their own sins, but also for the sins of the people, were calculated in a great measure to remove all feeling of envy at the elevation of Aaron's family, when the honor was weighed in the balance with its burdens and dangers.

CHAPTER 18 Nu 18:1-7. The Charge of the Priests and Levites. 1. the Lord said unto Aaron, Thou and thy sons and thy father's house with thee shall bear the iniquity of the sanctuary-- Security is here given to the people from the fears expressed (Nu 17:12), by the responsibility of attending to all sacred things being devolved upon the priesthood, together with the penalties incurred through neglect; and thus the solemn responsibilities annexed to their high dignity, of having to answer not only for their own sins, but also for the sins of the people, were calculated in a great measure to remove all feeling of envy at the elevation of Aaron's family, when the honor was weighed in the balance with its burdens and dangers.


<hi type="bold">2-7. thy brethren also of the tribe of Levi--</hi>The departments of the sacred office, to be filled respectively by the priests and Levites, are here assigned to each. To the priests was committed the charge of the sanctuary and the altar, while the Levites were to take care of everything else about the tabernacle. The Levites were to attend the priests as servants--bestowed on them as "gifts" to aid in the service of the tabernacle--while the high and dignified office of the priesthood was a "service of gift." "A stranger," that is, one, neither a priest nor a Levite, who should intrude into any departments of the sacred office, should incur the penalty of death.

2-7. thy brethren also of the tribe of Levi-- The departments of the sacred office, to be filled respectively by the priests and Levites, are here assigned to each. To the priests was committed the charge of the sanctuary and the altar, while the Levites were to take care of everything else about the tabernacle. The Levites were to attend the priests as servants--bestowed on them as "gifts" to aid in the service of the tabernacle--while the high and dignified office of the priesthood was a "service of gift." "A stranger," that is, one, neither a priest nor a Levite, who should intrude into any departments of the sacred office, should incur the penalty of death.


<title type="x-s3"><reference osisRef="Num.18.8-Num.18.20">Nu 18:8-20</reference>. The Priests' Portion.</title>

<hi type="bold">8-13. the Lord spake unto Aaron, Behold, I also have given thee the charge of my heave offerings--</hi>A recapitulation is made in this passage of certain perquisites specially appropriated to the maintenance of the priests. They were parts of the votive and freewill offerings, including both meat and bread, wine and oil, and the first-fruits, which formed a large and valuable item.

Nu 18:8-20. The Priests' Portion. 8-13. the Lord spake unto Aaron, Behold, I also have given thee the charge of my heave offerings-- A recapitulation is made in this passage of certain perquisites specially appropriated to the maintenance of the priests. They were parts of the votive and freewill offerings, including both meat and bread, wine and oil, and the first-fruits, which formed a large and valuable item.


<hi type="bold">14. Every thing devoted in Israel shall be thine--</hi>provided it was adapted for food or consumable by use; for the gold and silver vessels that were dedicated as the spoils of victory were not given to the priests, but for the use and adornment of the sacred edifice.

14. Every thing devoted in Israel shall be thine-- provided it was adapted for food or consumable by use; for the gold and silver vessels that were dedicated as the spoils of victory were not given to the priests, but for the use and adornment of the sacred edifice.


<hi type="bold">19. it is a covenant of salt--</hi>that is, a perpetual ordinance. This figurative form of expression was evidently founded on the conservative property of salt, which keeps meat from corruption; and hence it became an emblem of inviolability and permanence. It is a common phrase among Oriental people, who consider the eating of salt a pledge of fidelity, binding them in a covenant of friendship. Hence the partaking of the altar meats, which were appropriated to the priests on condition of their services and of which salt formed a necessary accompaniment, was naturally called "a covenant of salt" (<reference osisRef="Lev.2.13">Le 2:13</reference>).

19. it is a covenant of salt-- that is, a perpetual ordinance. This figurative form of expression was evidently founded on the conservative property of salt, which keeps meat from corruption; and hence it became an emblem of inviolability and permanence. It is a common phrase among Oriental people, who consider the eating of salt a pledge of fidelity, binding them in a covenant of friendship. Hence the partaking of the altar meats, which were appropriated to the priests on condition of their services and of which salt formed a necessary accompaniment, was naturally called "a covenant of salt" (Le 2:13).


<title type="x-s3"><reference osisRef="Num.18.21-Num.18.32">Nu 18:21-32</reference>. The Levites' Portion.</title>

<hi type="bold">21-22. I have given the children of Levi all the tenth in Israel for an inheritance, for their service which they serve--</hi>Neither the priests nor the Levites were to possess any allotments of land but to depend entirely upon Him who liberally provided for them out of His own portion; and this law was subservient to many important purposes--such as that, being exempted from the cares and labors of worldly business, they might be exclusively devoted to His service; that a bond of mutual love and attachment might be formed between the people and the Levites, who, as performing religious services for the people, derived their subsistence from them; and further, that being the more easily dispersed among the different tribes, they might be more useful in instructing and directing the people.

Nu 18:21-32. The Levites' Portion. 21-22. I have given the children of Levi all the tenth in Israel for an inheritance, for their service which they serve-- Neither the priests nor the Levites were to possess any allotments of land but to depend entirely upon Him who liberally provided for them out of His own portion; and this law was subservient to many important purposes--such as that, being exempted from the cares and labors of worldly business, they might be exclusively devoted to His service; that a bond of mutual love and attachment might be formed between the people and the Levites, who, as performing religious services for the people, derived their subsistence from them; and further, that being the more easily dispersed among the different tribes, they might be more useful in instructing and directing the people.


<hi type="bold">23. But the Levites shall do the service of the tabernacle of the congregation: they shall bear their iniquity--</hi>They were to be responsible for the right discharge of those duties that were assigned to them, and consequently to bear the penalty that was due to negligence or carelessness in the guardianship of the holy things.

23. But the Levites shall do the service of the tabernacle of the congregation: they shall bear their iniquity-- They were to be responsible for the right discharge of those duties that were assigned to them, and consequently to bear the penalty that was due to negligence or carelessness in the guardianship of the holy things.


<hi type="bold">26. the Levites ... offer ... a tenth of the tithe--</hi>Out of their own they were to pay tithes to the priests equally as the people gave to them. The best of their tithes was to be assigned to the priests, and afterwards they enjoyed the same liberty to make use of the remainder that other Israelites had of the produce of their threshing-floors and wine-presses.

26. the Levites... offer... a tenth of the tithe-- Out of their own they were to pay tithes to the priests equally as the people gave to them. The best of their tithes was to be assigned to the priests, and afterwards they enjoyed the same liberty to make use of the remainder that other Israelites had of the produce of their threshing-floors and wine-presses.


<hi type="bold">32. ye shall bear no sin by reason of it, &c.--</hi>Neglect in having the best entailed sin in the use of such unhallowed food. And the holy things would be polluted by the reservation to themselves of what should be offered to God and the priests. <chapter eID="Num.18"/>

32. ye shall bear no sin by reason of it, &c.-- Neglect in having the best entailed sin in the use of such unhallowed food. And the holy things would be polluted by the reservation to themselves of what should be offered to God and the priests.


<title type="x-s2">CHAPTER 19</title> <title type="x-s3"><reference osisRef="Num.19.1-Num.19.22">Nu 19:1-22</reference>. The Water of Separation.</title>

<hi type="bold">2. This is the ordinance of the law--</hi>an institution of a peculiar nature ordained by law for the purification of sin, and provided at the public expense because it was for the good of the whole community.

<hi type="bold">Speak unto the children of Israel, that they bring thee a red heifer without spot, &c.--</hi>This is the only case in which the color of the victim is specified. It has been supposed the ordinance was designed in opposition to the superstitious notions of the Egyptians. That people never offered a vow but they sacrificed a red bull, the greatest care being taken by their priests in examining whether it possessed the requisite characteristics, and it was an annual offering to Typhon, their evil being. By the choice, both of the sex and the color, provision was made for eradicating from the minds of the Israelites a favorite Egyptian superstition regarding two objects of their animal worship.

CHAPTER 19 Nu 19:1-22. The Water of Separation. 2. This is the ordinance of the law-- an institution of a peculiar nature ordained by law for the purification of sin, and provided at the public expense because it was for the good of the whole community. Speak unto the children of Israel, that they bring thee a red heifer without spot, &c.-- This is the only case in which the color of the victim is specified. It has been supposed the ordinance was designed in opposition to the superstitious notions of the Egyptians. That people never offered a vow but they sacrificed a red bull, the greatest care being taken by their priests in examining whether it possessed the requisite characteristics, and it was an annual offering to Typhon, their evil being. By the choice, both of the sex and the color, provision was made for eradicating from the minds of the Israelites a favorite Egyptian superstition regarding two objects of their animal worship.


<hi type="bold">3-6. ye shall give her unto Eleazar the priest that he may bring her forth without the camp--</hi>He was the second or deputy high priest, and he was selected for this duty because the execution of it entailed temporary defilement, from which the acting high priest was to be preserved with the greatest care. It was led "forth without the camp," in accordance with the law regarding victims laden with the sins of the people, and thus typical of Christ (<reference osisRef="Heb.13.12">He 13:12</reference>; also <reference osisRef="Lev.24.14">Le 24:14</reference>). The priest was to sprinkle the blood "seven times" before--literally, "towards" or "near" the tabernacle, a description which seems to imply either that he carried a portion of the blood in a basin to the door of the tabernacle (<reference osisRef="Lev.4.17">Le 4:17</reference>), or that in the act of sprinkling he turned his face towards the sacred edifice, being disqualified through the defiling influence of this operation from approaching close to it. By this attitude he indicated that he was presenting an expiatory sacrifice, for the acceptance of which he hoped, in the grace of God, by looking to the mercy seat. Every part of it was consumed by fire except the blood used in sprinkling, and the ingredients mixed with the ashes were the same as those employed in the sprinkling of lepers (<reference osisRef="Lev.14.4-Lev.14.7">Le 14:4-7</reference>). It was a water of separation--that is, of "sanctification" for the people of Israel.

3-6. ye shall give her unto Eleazar the priest that he may bring her forth without the camp-- He was the second or deputy high priest, and he was selected for this duty because the execution of it entailed temporary defilement, from which the acting high priest was to be preserved with the greatest care. It was led "forth without the camp," in accordance with the law regarding victims laden with the sins of the people, and thus typical of Christ (He 13:12; also Le 24:14). The priest was to sprinkle the blood "seven times" before--literally, "towards" or "near" the tabernacle, a description which seems to imply either that he carried a portion of the blood in a basin to the door of the tabernacle (Le 4:17), or that in the act of sprinkling he turned his face towards the sacred edifice, being disqualified through the defiling influence of this operation from approaching close to it. By this attitude he indicated that he was presenting an expiatory sacrifice, for the acceptance of which he hoped, in the grace of God, by looking to the mercy seat. Every part of it was consumed by fire except the blood used in sprinkling, and the ingredients mixed with the ashes were the same as those employed in the sprinkling of lepers (Le 14:4-7). It was a water of separation--that is, of "sanctification" for the people of Israel.


<hi type="bold">7. the priest shall be unclean until the even--</hi>The ceremonies prescribed show the imperfection of the Levitical priesthood, while they typify the condition of Christ when expiating our sins (<reference osisRef="2Cor.5.21">2Co 5:21</reference>).

7. the priest shall be unclean until the even-- The ceremonies prescribed show the imperfection of the Levitical priesthood, while they typify the condition of Christ when expiating our sins (2Co 5:21).


<hi type="bold">11-22. He that toucheth the dead body of any man shall be unclean--</hi>This law is noticed here to show the uses to which the water of separation [Nu 19:9] was applied. The case of a death is one; and as in every family which sustained a bereavement the members of the household became defiled, so in an immense population, where instances of mortality and other cases of uncleanness would be daily occurring, the water of separation must have been in constant requisition. To afford the necessary supply of the cleansing mixture, the Jewish writers say that a red heifer was sacrificed every year, and that the ashes, mingled with the sprinkling ingredients, were distributed through all the cities and towns of Israel.

11-22. He that toucheth the dead body of any man shall be unclean-- This law is noticed here to show the uses to which the water of separation [Nu 19:9] was applied. The case of a death is one; and as in every family which sustained a bereavement the members of the household became defiled, so in an immense population, where instances of mortality and other cases of uncleanness would be daily occurring, the water of separation must have been in constant requisition. To afford the necessary supply of the cleansing mixture, the Jewish writers say that a red heifer was sacrificed every year, and that the ashes, mingled with the sprinkling ingredients, were distributed through all the cities and towns of Israel.


<title type="x-s2">CHAPTER 20</title> <title type="x-s3"><reference osisRef="Num.20.1-Num.20.29">Nu 20:1-29</reference>. The Death of Miriam.</title>

<hi type="bold">1. Then came the children of Israel ... into the desert of Zin in the first month--</hi>that is, of the fortieth year (compare <reference osisRef="Num.20.22">Nu 20:22</reference>, <reference osisRef="Num.20.23">23</reference>, with <reference osisRef="Num.33.38">Nu 33:38</reference>). In this history only the principal and most important incidents are recorded, those confined chiefly to the first or second and the last years of the journeyings in the wilderness, thence called Et-Tih. Between <reference osisRef="Num.19.22">Nu 19:22</reference> and <reference osisRef="Num.20.1">Nu 20:1</reference> there is a long and undescribed interval of thirty-seven years.

<hi type="bold">the people abode in Kadesh--</hi>supposed to be what is now known as Ain-el-Weibeh, three springs surrounded by palms. (See on <reference osisRef="Num.13.26">Nu 13:26</reference>). It was their second arrival after an interval of thirty-eight years (<reference osisRef="Deut.2.14">De 2:14</reference>). The old generation had nearly all died, and the new one encamped in it with the view of entering the promised land, not, however, as formerly on the south, but by crossing the Edomite region on the east.

<hi type="bold">Miriam died there--</hi>four months before Aaron [Nu 33:38].

CHAPTER 20 Nu 20:1-29. The Death of Miriam. 1. Then came the children of Israel... into the desert of Zin in the first month-- that is, of the fortieth year (compare Nu 20:22, 23, with Nu 33:38). In this history only the principal and most important incidents are recorded, those confined chiefly to the first or second and the last years of the journeyings in the wilderness, thence called Et-Tih. Between Nu 19:22 and Nu 20:1 there is a long and undescribed interval of thirty-seven years. the people abode in Kadesh-- supposed to be what is now known as Ain-el-Weibeh, three springs surrounded by palms. (See on Nu 13:26). It was their second arrival after an interval of thirty-eight years (De 2:14). The old generation had nearly all died, and the new one encamped in it with the view of entering the promised land, not, however, as formerly on the south, but by crossing the Edomite region on the east. Miriam died there-- four months before Aaron [Nu 33:38].


<hi type="bold">2-13. there was no water for the congregation--</hi>There was at Kadesh a fountain, En-Mishpat (<reference osisRef="Gen.14.7">Ge 14:7</reference>), and at the first encampment of the Israelites there was no want of water. It was then either partially dried up by the heat of the season, or had been exhausted by the demands of so vast a multitude.

2-13. there was no water for the congregation-- There was at Kadesh a fountain, En-Mishpat (Ge 14:7), and at the first encampment of the Israelites there was no want of water. It was then either partially dried up by the heat of the season, or had been exhausted by the demands of so vast a multitude.


<hi type="bold">14-16. Moses sent messengers ... to the king of Edom--</hi>The encampment at Kadesh was on the confines of the Edomite territory, through which the Israelites would have had an easy passage across the Arabah by Wady-el-Ghuweir, so that they could have continued their course around Moab, and approached Palestine from the east [Roberts]. The Edomites, being the descendants of Esau and tracing their line of descent from Abraham as their common stock, were recognized by the Israelites as brethren, and a very brotherly message was sent to them.

14-16. Moses sent messengers... to the king of Edom-- The encampment at Kadesh was on the confines of the Edomite territory, through which the Israelites would have had an easy passage across the Arabah by Wady-el-Ghuweir, so that they could have continued their course around Moab, and approached Palestine from the east [Roberts]. The Edomites, being the descendants of Esau and tracing their line of descent from Abraham as their common stock, were recognized by the Israelites as brethren, and a very brotherly message was sent to them.


<hi type="bold">17. we will go by the king's highway--</hi>probably Wady-el-Ghuweir [Roberts], through which ran one of the great lines of road, constructed for commercial caravans, as well as for the progress of armies. The engineering necessary for carrying them over marshes or mountains, and the care requisite for protecting them from the shifting sands, led to their being under the special care of the state. Hence the expression, "the king's highway," which is of great antiquity.

17. we will go by the king's highway-- probably Wady-el-Ghuweir [Roberts], through which ran one of the great lines of road, constructed for commercial caravans, as well as for the progress of armies. The engineering necessary for carrying them over marshes or mountains, and the care requisite for protecting them from the shifting sands, led to their being under the special care of the state. Hence the expression, "the king's highway," which is of great antiquity.


<hi type="bold">19. if I and my cattle drink of thy water, then I will pay for it--</hi>From the scarcity of water in the warm climates of the East, the practice of levying a tax for the use of the wells is universal; and the jealousy of the natives, in guarding the collected treasures of rain, is often so great that water cannot be procured for money.

19. if I and my cattle drink of thy water, then I will pay for it-- From the scarcity of water in the warm climates of the East, the practice of levying a tax for the use of the wells is universal; and the jealousy of the natives, in guarding the collected treasures of rain, is often so great that water cannot be procured for money.


<hi type="bold">21. Edom refused to give Israel passage through his border, &c.--</hi>A churlish refusal obliged them to take another route. (See on <reference osisRef="Num.21.4">Nu 21:4</reference>; <reference osisRef="Deut.2.4">De 2:4</reference>; and <reference osisRef="Judg.11.18">Jud 11:18</reference>; see also <reference osisRef="1Sam.14.47">1Sa 14:47</reference>; <reference osisRef="2Sam.8.14">2Sa 8:14</reference>, which describe the retribution that was taken.)

21. Edom refused to give Israel passage through his border, &c.-- A churlish refusal obliged them to take another route. (See on Nu 21:4; De 2:4; and Jud 11:18; see also 1Sa 14:47; 2Sa 8:14, which describe the retribution that was taken.)


<hi type="bold">22. the children of Israel ... came unto mount Hor--</hi>now Gebel Haroun, the most striking and lofty elevation in the Seir range, called emphatically "the mount" [Nu 20:28]. It is conspicuous by its double top.

22. the children of Israel... came unto mount Hor-- now Gebel Haroun, the most striking and lofty elevation in the Seir range, called emphatically "the mount" [Nu 20:28]. It is conspicuous by its double top.


<hi type="bold">24-28. Aaron shall be gathered unto his people--</hi>In accordance with his recent doom, he, attired in the high priest's costume, was commanded to ascend that mountain and die. But although the time of his death was hastened by the divine displeasure as a punishment for his sins, the manner of his death was arranged in tenderness of love, and to do him honor at the close of his earthly service. His ascent of the mount was to afford him a last look of the camp and a distant prospect of the promised land. The simple narrative of the solemn and impressive scene implies, though it does not describe, the pious resignation, settled faith, and inward peace of the aged pontiff.

24-28. Aaron shall be gathered unto his people-- In accordance with his recent doom, he, attired in the high priest's costume, was commanded to ascend that mountain and die. But although the time of his death was hastened by the divine displeasure as a punishment for his sins, the manner of his death was arranged in tenderness of love, and to do him honor at the close of his earthly service. His ascent of the mount was to afford him a last look of the camp and a distant prospect of the promised land. The simple narrative of the solemn and impressive scene implies, though it does not describe, the pious resignation, settled faith, and inward peace of the aged pontiff.


<hi type="bold">29. When all the congregation saw that Aaron was dead--</hi>Moses and Eleazar were the sole witnesses of his departure (<reference osisRef="Num.20.28">Nu 20:28</reference>). According to the established law, the new high priest could not have been present at the funeral of his father without contracting ceremonial defilement (<reference osisRef="Lev.21.11">Le 21:11</reference>). But that law was dispensed with in the extraordinary circumstances. The people learned the event not only from the recital of the two witnesses, but from their visible signs of grief and change; and this event betokened the imperfection of the Levitical priesthood (<reference osisRef="Heb.7.12">He 7:12</reference>).

<hi type="bold">they mourned for Aaron thirty days--</hi>the usual period of public and solemn mourning. (See on <reference osisRef="Deut.34.8">De 34:8</reference>). <chapter eID="Num.20"/>

29. When all the congregation saw that Aaron was dead-- Moses and Eleazar were the sole witnesses of his departure (Nu 20:28). According to the established law, the new high priest could not have been present at the funeral of his father without contracting ceremonial defilement (Le 21:11). But that law was dispensed with in the extraordinary circumstances. The people learned the event not only from the recital of the two witnesses, but from their visible signs of grief and change; and this event betokened the imperfection of the Levitical priesthood (He 7:12). they mourned for Aaron thirty days-- the usual period of public and solemn mourning. (See on De 34:8).


<title type="x-s2">CHAPTER 21</title> <title type="x-s3"><reference osisRef="Num.21.1-Num.21.35">Nu 21:1-35</reference>. Israel Attacked by the Canaanites.</title>

<hi type="bold">1. King Arad the Canaanite--</hi>rather, "the Canaanite king of Arad"--an ancient town on the southernmost borders of Palestine, not far from Kadesh. A hill called Tell Arad marks the spot.

<hi type="bold">heard tell that Israel came by the way of the spies--</hi>in the way or manner of spies, stealthily, or from spies sent by himself to ascertain the designs and motions of the Israelites. The Septuagint and others consider the Hebrew word "spies" a proper name, and render it: "Came by the way of Atharim towards Arad" [Kennicott].

<hi type="bold">he fought against Israel, and took some of them prisoners--</hi>This discomfiture was permitted to teach them to expect the conquest of Canaan not from their own wisdom and valor, but solely from the favor and help of God (<reference osisRef="Deut.9.4">De 9:4</reference>; <reference osisRef="Ps.44.3">Psa 44:3</reference>, <reference osisRef="Ps.44.4">4</reference>).

CHAPTER 21 Nu 21:1-35. Israel Attacked by the Canaanites. 1. King Arad the Canaanite-- rather, "the Canaanite king of Arad"--an ancient town on the southernmost borders of Palestine, not far from Kadesh. A hill called Tell Arad marks the spot. heard tell that Israel came by the way of the spies-- in the way or manner of spies, stealthily, or from spies sent by himself to ascertain the designs and motions of the Israelites. The Septuagint and others consider the Hebrew word "spies" a proper name, and render it: "Came by the way of Atharim towards Arad" [Kennicott]. he fought against Israel, and took some of them prisoners-- This discomfiture was permitted to teach them to expect the conquest of Canaan not from their own wisdom and valor, but solely from the favor and help of God (De 9:4; Psa 44:3, 4).


<hi type="bold">2-3. Israel vowed a vow unto the Lord--</hi>Made to feel their own weakness, they implored the aid of Heaven, and, in anticipation of it, devoted the cities of this king to future destruction. The nature and consequence of such anathemas are described (<reference osisRef="Lev.27.1-Lev.27.34">Le 27:1-34</reference>; <reference osisRef="Deut.13.1-Deut.13.18">De 13:1-18</reference>). This vow of extermination against Arad [Nu 21:2] gave name to the place Hormah (slaughter and destruction) though it was not accomplished till after the passage of the Jordan. Others think Hormah the name of a town mentioned (<reference osisRef="Josh.12.14">Jos 12:14</reference>).

2-3. Israel vowed a vow unto the Lord-- Made to feel their own weakness, they implored the aid of Heaven, and, in anticipation of it, devoted the cities of this king to future destruction. The nature and consequence of such anathemas are described (Le 27:1-34; De 13:1-18). This vow of extermination against Arad [Nu 21:2] gave name to the place Hormah (slaughter and destruction) though it was not accomplished till after the passage of the Jordan. Others think Hormah the name of a town mentioned (Jos 12:14).


<hi type="bold">4. they journeyed from mount Hor--</hi>On being refused the passage requested, they returned through the Arabah, "the way of the Red Sea," to Elath, at the head of the eastern gulf of the Red Sea, and thence passed up through the mountains to the eastern desert, so as to make the circuit of the land of Edom (<reference osisRef="Num.33.41">Nu 33:41</reference>, <reference osisRef="Num.33.42">42</reference>).

<hi type="bold">the soul of the people was much discouraged because of the way--</hi>Disappointment on finding themselves so near the confines of the promised land without entering it; vexation at the refusal of a passage through Edom and the absence of any divine interposition in their favor; and above all, the necessity of a retrograde journey by a long and circuitous route through the worst parts of a sandy desert and the dread of being plunged into new and unknown difficulties--all this produced a deep depression of spirits. But it was followed, as usually, by a gross outburst of murmuring at the scarcity of water, and of expressions of disgust at the manna.

4. they journeyed from mount Hor-- On being refused the passage requested, they returned through the Arabah, "the way of the Red Sea," to Elath, at the head of the eastern gulf of the Red Sea, and thence passed up through the mountains to the eastern desert, so as to make the circuit of the land of Edom (Nu 33:41, 42). the soul of the people was much discouraged because of the way-- Disappointment on finding themselves so near the confines of the promised land without entering it; vexation at the refusal of a passage through Edom and the absence of any divine interposition in their favor; and above all, the necessity of a retrograde journey by a long and circuitous route through the worst parts of a sandy desert and the dread of being plunged into new and unknown difficulties--all this produced a deep depression of spirits. But it was followed, as usually, by a gross outburst of murmuring at the scarcity of water, and of expressions of disgust at the manna.


<hi type="bold">5. our soul loatheth this light bread--</hi>that is, bread without substance or nutritious quality. The refutation of this calumny appears in the fact, that on the strength of this food they performed for forty years so many and toilsome journeys. But they had been indulging a hope of the better and more varied fare enjoyed by a settled people; and disappointment, always the more bitter as the hope of enjoyment seems near, drove them to speak against God and against Moses (<reference osisRef="1Cor.10.9">1Co 10:9</reference>).

5. our soul loatheth this light bread-- that is, bread without substance or nutritious quality. The refutation of this calumny appears in the fact, that on the strength of this food they performed for forty years so many and toilsome journeys. But they had been indulging a hope of the better and more varied fare enjoyed by a settled people; and disappointment, always the more bitter as the hope of enjoyment seems near, drove them to speak against God and against Moses (1Co 10:9).


<hi type="bold">6. The Lord sent fiery serpents among the people--</hi>That part of the desert where the Israelites now were--near the head of the gulf of Akaba--is greatly infested with venomous reptiles, of various kinds, particularly lizards, which raise themselves in the air and swing themselves from branches; and scorpions, which, being in the habit of lying in long grass, are particularly dangerous to the barelegged, sandaled people of the East. The only known remedy consists in sucking the wound, or, in the case of cattle, in the application of ammonia. The exact species of serpents that caused so great mortality among the Israelites cannot be ascertained. They are said to have been "fiery," an epithet applied to them either from their bright, vivid color, or the violent inflammation their bite occasioned.

6. The Lord sent fiery serpents among the people-- That part of the desert where the Israelites now were--near the head of the gulf of Akaba--is greatly infested with venomous reptiles, of various kinds, particularly lizards, which raise themselves in the air and swing themselves from branches; and scorpions, which, being in the habit of lying in long grass, are particularly dangerous to the barelegged, sandaled people of the East. The only known remedy consists in sucking the wound, or, in the case of cattle, in the application of ammonia. The exact species of serpents that caused so great mortality among the Israelites cannot be ascertained. They are said to have been "fiery," an epithet applied to them either from their bright, vivid color, or the violent inflammation their bite occasioned.