Matthew Poole’s commentary on Numbers
THE FOURTH BOOK OF MOSES,CALLED
NUMBERS
——————
THE ARGUMENT
This Book giveth us a history of almost forty years travel of the children of Israel through the wilderness, where we have an account of their journeys, and what happened to them therein, with their government, and how they were managed thereby; called Numbers by reason of the several numberings of the people, as at the offerings of the princes, and at their several journeys, etc. But especially two: one, Chapter 1, out of which the priests and Levites were excepted, but numbered by themselves, viz. in the second year after they were come out of Egypt, in the first month whereof the passover was instituted; with the order about the tabernacle, both of the Levites and people, and their several marches, encampings, and manner of pitching their tents, the priests’ maintenance and establishment, by the miraculous budding of Aaron’s rod, with the several impediments in their marches, both among themselves by several murmurings, seditions, and conspiracies; and from their enemies, viz. the Edomites, Canaanites, over whom having obtained a victory, and afterwards murmuring, they were stung with fiery serpents, and cured by the brazen one; Amorites, whose kings, Sihon and Og, they overcame and slew; and Moabites, where by the allurements of Balaam, who was hired by Balak to curse Israel, they joined themselves to Baalpeor, and are plagued for it; that openly opposed them. The other chief numbering is in Chapter 26, where they are found almost as many as at the first, though among them were none of the first numbering, (according to what God had threatened, Chapter 14,) save Moses, Joshua, and Caleb, by reason of their desire to return back into Egypt upon the discouraging report often of those twelve that Moses sent to spy out the land; whereupon they were forced to wander above thirty-eight years in the wilderness; where he gave them several laws, civil, ecclesiastical, and military; as also particular directions about women’s inheriting, occasioned by the case of Zelophehad’s daughters, and concerning vows; and then brings them back to the borders of Canaan, where, after divers victories obtained against their enemies, they were directed how the land of Canaan was to be divided among the tribes, and what portion the Levites were to have among them, together with six cities of refuge set apart for the manslayer. At length Aaron being dead, and Eleazar placed in his stead, and Moses also having received the sentence of death, doth, by God’s appointment, deliver up the people unto the charge and conduct of Joshua.
NUMBERS 1
Num 1:1-3: God commands Moses and Aaron to number the people that were fit for war.
Num 1:4-16: Twelve captains chose, of every tribe one; their names; the number of each tribe,
Num 1:47-54: The Levites exempt; to take care of the tabernacle; the other tribes camping round it.
Num 1:1. They now had been in the wilderness a full year, or near it, as may be gathered by comparing this place with Exod 19:1; Exod 40:17, and other places. In the tabernacle; from the mercy seat.
Num 1:2. This is not the same muster with that Exod 38:26, as plainly appears, because that was before the building of the tabernacle, which was built and set up on the first day of the first month, Exod 40:2; but this was after it, to wit, on the first day of the second month, as is said Num 1:1. And they were for differing ends; that was to tax them for the charges of the tabernacle, but this was for other ends; partly, that the great number of the people might be known to the praise of God’s faithfulness, in making good his promises of multiplying them, and to their own comfort and encouragement; partly, for the better ordering of their camp and march, for they were now beginning their journey; and partly, that this account might be compared with the other in the close of the book, where we read that not one of all this vast number, except Caleb and Joshua, were left alive; which was an evident discovery of the mischievous nature of sin, by which so vast a company were destroyed, and a fair warning to all future generations to take heed of rebelling against the Lord, for which their ancestors had been so dreadfully plagued even to extirpation. It is true, the sums and numbers agree in this and that computation, which is not strange, because there was not much time between the two numberings, and no eminent sin among the people in that interval whereby God was provoked to diminish their numbers. Some conceive, that in that number, Exod 30; Exod 38, the Levites were included, which are here excepted, Num 1:47, and that in that interval of time there were grown up as many more men of those years as there were Levites of the same age. Of the children of Israel; so the stranger mixed with them were not numbered. The people were divided into twelve tribes, the tribes into great families, Num 26:5; these great families into lesser families, called the houses of their fathers, because they were distinguished one from another by their fathers.
Num 1:3-4. To inspect the work, that it might be faithfully and impartially done.
Num 1:5. With you, to wit, with Moses and Aaron, who were the chief managers of the work. The tribes are here numbered according to the order or quality of their birth, first the children of Leah, then of Rachel, and then of the handmaids.
Num 1:6-14. Called Reuel, Num 2:14, the Hebrew letters daleth and resh being very like, and oft changed.
Num 1:15-16. The renowned, Heb. the named or called, to wit, by Moses and by God’s appointment, to manage this affair, and others as there was occasion. Compare Num 16:2; Num 26:9. Heads of thousands. See Exod 18:21; Num 10:4.
Num 1:17-20. By their generations, Heb. to wit, their generations, i.e. the persons begotten of Reuben’s immediate children, who are here subdivided into families, and they into houses, and they into particular persons.
Num 1:21-27. Far more than any other tribe, in accomplishing of Jacob’s prophecy, Gen 49.
Num 1:28-33. Above eight thousand more than Manasseh, towards the accomplishment of that promise, Gen 48:20, which the devil in vain attempted to defeat by stirring up the men of Gath against them, 1 Chron 7:21-22
Num 1:34-37. The smallest number, except one, though Benjamin had more immediate children than any of his brethren, Gen 46:21; whereas Dan had but one immediate son, Gen 46:23, yet now his number is the biggest but one of all the tribes, and is almost double to that of Benjamin. Such great and strange changes God easily can, and frequently doth, make in families, 1 Sam 2:5. And therefore let none boast or please themselves too much in their numerous offspring.
Num 1:38-49. Because they were not generally to go out to war, which was the thing principally eyed in this muster, Num 1:3,20,45 but were to attend upon the service or the tabernacle, and therefore are reserved to another distinct muster, Num 3:15; Num 4:2, etc. And lost this should be thought to, be designed and done through Moses’s ambition to give his own tribe the preeminence, he assures them it was done by God’s express command.
Num 1:50. The tabernacle of testimony; so called here, and Exod 38:21 because it was made chiefly for the sake of the ark of the testimony, 2 Sam 7:2, which is oft called the testimony, as hath been observed before.
Num 1:51. The stranger elsewhere is one of another nation, here one of another tribe, one no Levite. That cometh nigh, so as to do the offices mentioned Num 1:50.
Num 1:52-53. No wrath, to wit, from God, who is very tender of his worship, and will not suffer the profaners of it to go unpunished; whose wrath is called simply wrath by way of eminency, as the most terrible kind of wrath. Shall keep the charge, i.e. shall suffer no stranger to approach through curiosity, or any other motive.
NUMBERS 2
Num 2:1-2: Order for the marches and camping of the tribes.
Num 2:3-9: Judah on the east side, with Issachar and Zebulun, who led the van.
Num 2:10-17: Reuben on the south side, with Simeon and Gad; then the tabernacle was to follow, the Levites camping round it.
Num 2:18-24: Ephraim on the west side, with Manasseh and Benjamin.
Num 2:25-31: Dan on the north quarter, with Asher and Naphtali.
Num 2:1-2. By his own standard, or ensign, by that to which he is allotted by the following order. It is manifest that there were four great standards or ensigns, which here follow, distinguished by their colours or figures, or otherwise; also that there were other particular ensigns belonging to each of their father’s houses or families, as is here said. Far off; partly out of reverence to God and his worship, and the portion allotted to it, and partly for caution, lest their vicinity to it might tempt them to make too near approaches to it. It is supposed they were at two thousand cubits distance from it, which was the space between the people and the ark, Josh 3:4, and it is not improbable, because the Levites encamped round about it between them and the tabernacle.
Num 2:3-5. Issachar and Zebulun were Leah’s two youngest sons, and therefore would more contentedly submit to Judah.
Num 2:6-9. This was the most numerous camp, because they marched first, as being placed on the east and going towards the east, and because they guarded the sanctuary.
Num 2:10. Reuben being the firstborn, was the leader of the second camp.
Num 2:11-14. Called Deuel, Num 1:14, the Hebrew letters daleth and resh being very like, and oft changed, as appears by comparing Gen 10:3, with 1 Chron 1:6; Gen 36:26,38, with 1 Chron 1:41,50.
Num 2:15-17. In the midst of the camp, which is not to be understood strictly or exactly, but largely; for in their march they were divided, and part of that tribe marched next after Judah, Num 10:17, and the other part exactly in the midst of the camp.
Num 2:18. Ephraim is here preferred before his brother, according to the prophecy, Gen 48:19-20.
Num 1:19-31. The strongest camp next after Judah, and therefore he comes in the rear, as Judah marched in the front, that the tabernacle might be best guarded where there was most danger.
Num 1:32-33. Because their warfare was of another kind.
Num 1:34. By their standards, i.e. each of them under his principal standard.
NUMBERS 3
Num 3:1-4: The genealogy of Moses, Aaron, and his sons, Nadab and Abihu.
Num 3:5-10: The Levites are joined with them in the administration of the tabernacle,
Num 3:11-13: instead of all the firstborn.
Num 3:14-39: The three families of the Levites numbered.
Num 3:40-43: The firstborn numbered.
Num 3:41-51: Being more than the Levites, some of them are redeemed, and the money given to Aaron and his sons.
Num 3:1. These which follow in this chapter are the generations, i.e. either, 1. The things done by them; as the word generation is sometimes used, as Gen 6:9; Gen 25:19; Gen 37:2. Or rather, 2. The kindred or family, for that is the subject of this chapter, and not their events or actions. Objection. Aaron’s family indeed is here mentioned, but not Moses’s family. Answer. Moses’s family and children are here included under the general name of the Amramites, Num 3:27, which includes all the children and grandchildren of Amram, the persons only of Aaron and Moses being excepted. And the generations of Moses are thus obscurely mentioned, because they were but common Levites, the priesthood being given solely to Aaron’s posterity, whence Aaron is here put before Moses, who elsewhere is commonly named after him. In the day that the Lord spake with Moses in Mount Sinai: this seems to be added, because Nadab and Abihu, mentioned Num 3:2, were then alive, though dead at the time of taking this account.
Num 3:2-4. In the time of Aaron’s life, as this phrase is taken, Num 3:4; see also Ps 72:5,17; and under their father’s inspection and direction, and as their father’s servants or ministers in the priest’s office; for servants are oft described by this phrase of being, or standing, or serving in the sight or presence of their master.
Num 3:5-6. Present them; offer them to the lord for his special service. This was promised to them before, and now actually conferred upon them.
Num 3:7. His charge, i.e. Aaron’s charge, or those things which are committed principally to Aaron’s care and oversight, and under him and his direction to the Levites. Of the whole congregation, i.e. of all the sacrifices and services which are due to the Lord from all the people, and because all the people could not and might not perform them, or at least divers of them, in their own persons, therefore they were to be performed by some particular persons in their name and stead; formerly by the firstborn, Num 8:16, and now by the Levites. See Num 1:53; Num 16:9. Before the tabernacle, emphatically; not within the tabernacle, for the care of these things within the holy place was appropriated to the priests, as the care of the most holy place was peculiar to the high priest.
Num 3:8. The charge of the children of Israel; those things which all the children of Israel are in their several places and stations obliged to take care of, though not in their persons, yet by others in their stead.
Num 3:9. Given unto him, to attend upon him and observe his orders, and ease him of part of his burden in things hereafter mentioned.
Num 3:10. They shall wait, in their own persons, not by the Levites. The stranger, i.e. every one who is of another family than Aaron’s, yea, though he be a Levite. See Num 1:53; Num 16:40. That cometh nigh, to wit, to execute any part of the priest’s office.
Num 3:11-12. Instead of all the firstborn, who were God’s propriety by right of redemption, Exod 13:12, and to whom the administration of holy things was formerly committed, which now was taken away from them, either because they had forfeited this privilege by joining with the rest of their brethren in the idolatrous worship of the calf, or because they were to be mainly concerned in the distribution and management of the inheritances which now they were going to possess, and therefore could not be at leisure to attend upon the service of the sanctuary; which made it fit that this work should be committed to other hands. And God would not commit it to some other persons in each tribe, which might be an occasion of idolatry, confusion, division, and contempt of sacred things, but to one distinct tribe, which might be entirely devoted to that service, and particularly to the tribe of Levi; partly, out of his respect to Moses and Aaron, branches of this tribe; partly, as a recompence of their zeal for God and against idolaters; see Exod 32:26,29; Deut 33:9; and partly, because it was the smallest of the tribes, and therefore most likely to find both employment in and maintenance for the work.
Num 3:13. Who may appoint whom I please for my service.
Num 3:14-15. From a month old, because at that time the firstborn, in whose stead the Levites came, Num 8:16, were offered to God, Luke 2:22, and to be redeemed, Num 18:16. And from that time the Levites were consecrated to God, and were as soon as they were capable,’ to be instructed in their work. Elsewhere they are numbered from twenty-five years old, when they were entered as novices to part of their work, Num 8:24; and from thirty years old, when they were completely admitted to their whole office.
Num 3:16-25. The tabernacle; not the boards, which belonged to Merari, Num 3:36, but the ten curtains mentioned Exod 26:1. The tent, to wit, the curtains of goats’ hair. The covering thereof, i.e. the coverings of rams’ skins and badgers’ skins. See Num 4:25.
Num 3:26. The cords, by which the tabernacle was fastened to the pins, and stretched out, Exod 35:18.
Num 3:27. This family had many privileges above the others; of that were Moses and Aaron, and all the priests; they had the chief place about the tabernacle, and the care of the most holy things here below, Num 3:31; and in the land of Canaan they had twenty-three cities, which were almost as many as both their brethren received. See Josh 21.
Num 3:28. Keeping, or keepers, etc., i.e. appointed for that work, as soon as they were capable of it. Of the sanctuary, i.e. of those holy things contained in or nearly belonging to the sanctuary, expressed Num 3:31.
Num 3:29-31. The hanging, which covered the most holy place, for all other hangings belonged to the Gershonites. All the service thereof, i.e. all the other furniture belonging to it, of which see Num 4:7,9,14.
Num 3:32. Eleazar shall be chief, next under the high priest; whence he is called the second priest, 2 Kings 25:18; and in case of the high priest’s absence by sickness or other necessary occasions, he was to perform his work, 1 Kings 4:4; and he had a superiority over all the rest of the priests and Levites. Over the chief of the Levites, i.e. over those three persons, who were each the chief of their several families; of whom see here, Num 3:24,31,35.
Num 3:33-37. Therefore these were for another use than those mentioned Num 3:26.
Num 3:38. For the charge of the children of Israel; either in their stead, that charge which they were obliged to keep either by themselves, or by others appointed by them, if God had not committed it to those; or for their good, and service, and benefit; for their preservation, as the word may be rendered.
Num 3:39. Objection. But if the particular numbers, mentioned Num 3:22,28,34, be put together, they make exactly 22,300. Answer. The odd 300 are omitted here, either according to the use of the Holy Scripture, which in so great numbers small sums are commonly neglected, or because they were the firstborn of the Levites, and therefore belonged to God already, and so could not be given to him again instead of the other firstborn. See Lev 27:26. If this number of firstborn seem very small to come from 22,000 Levites, it must be considered, that only such firstborn are here named as were males, and such as continued in their parents families, not such as had erected new families of their own. Add to this, that God so ordered things by his wise providence for divers weighty reasons, that this tribe should be much the least of all the tribes, as is evident by comparing the numbers of the other tribes from twenty years old, Num 1, with the number of this from a month old; and therefore it is not strange if the number of their firstborn be less than in other tribes. Although if the other tribes had been computed from a month old, as this was, their number of 600,000 had probably been double or treble to that; and consequently the number of their firstborn being 22,273 Num 3:43, would have been as unproportionable to their whole sum, as this of 300 firstborn Levites seems to their whole number. And some add, that only those firstborn are numbered, both in this and in the other tribes, which were born since they came out of Egypt, when God challenged all the firstborn to be his.
Num 3:40. That they may be compared with the number of the Levites for the reason here following.
Num 3:41. Instead of all the firstborn, to wit, such are now alive of them, but those which should be born of them hereafter are otherwise disposed. The cattle of the Levites; not that they were to be taken from the Levites, or to be sacrificed to God, any more than the Levites themselves were, but that they together with the Levites were to be presented before the Lord by way of acknowledgment, that the Levites might be set apart for God’s service, and their cattle for themselves as God’s ministers, and for their support in God’s work.
Num 3:42-45. Take the Levites, to wit, the 22,000 reckoned up Num 3:39, of which see the notes there.
Num 3:46-47. Five shekels apiece was the price to be paid for the redemption of a firstborn a month old, Num 18:15-16; but this money, though paid for these 273 persons, was probably paid out of the common stock of all, except lots were cast who should pay, which is not probable in so small a concern accompanied with so much trouble.
Num 3:48. To whom all the Levites were given, and therefore the money which came in their stead.
NUMBERS 4
Num 4:1-16: God commands the Levites to be numbered from thirty till fifty years, fit for the service of the tabernacle; their charge.
Num 4:17-20: Of the Kohathites.
Num 4:21-28: Of the Gershonites.
Num 4:29-33: Of the sons of Merari.
Num 4:34-45: The number of each.
Num 4:46-49: Of all in general.
Num 4:1-3. From thirty years old: this age was prescribed, as the age of full strength of body, and therefore most proper for their present laborious work of carrying the parts and vessels of the tabernacle; and of maturity of judgment, which is necessary for the right management of holy services; whence even John and Christ entered not upon their ministry till that age. And it may still seem to be the fittest season for men’s undertaking the ministry of the gospel, except in case of extraordinary abilities, or the church’s pressing necessity. Objection. They might enter upon this work at their twenty-fifth year, Num 8:24, and in David’s time and afterward at their twentieth year. Answer 1. Their first entrance upon their work was at their twenty-fifth year, when they began as learners, and acted only under the inspection and direction of their brethren; but in their thirtieth year they were completely admitted to a full discharge of their whole office. 2. David, being a prophet, and particularly directed by God in the affairs of the temple, might and did make a change in this matter, which he might the better do, both because it was but a change in a circumstance, and because the magnificence of the temple, and the great multitude of sacred utensils and sacrifices, required a greater number of attendants than formerly was necessary. Until fifty years old, when they were exempted from the toilsome work of carrying burdens, but not discharged from the honourable and easy work done within the tabernacle, Num 8:26. All that enter, i.e. that do and may enter, having no defect, Lev 21:17, nor other impediment. The society of sacred ministers he calls a host, because of that excellent order which was among them, as to persons, place, time, the matter and manner of their services.
Num 4:4. Hereafter mentioned, as the ark, table, altar, etc. Compare Num 3:31.
Num 4:5. For upon this necessary occasion the inferior priests are allowed to come into the holy of holies, which otherwise was peculiar to the high priest, Heb 9:7. The covering veil; the second veil; of which see Exod 26:31, etc. Lev 4:6; Heb 9:3; where, with the ark was covered while the tabernacle stood, Exod 40:3. And cover the ark; because the Levites, who were to carry the ark, might neither see nor immediately touch it.
Num 4:6. By the covering of badgers’ skins the ark was secured from the injuries of the weather.
Objection. How could these staves be put in, when they were never to be taken out, Exod 25:15, compared with 1 Kings 8:8. Answer 1. These places may speak of the staves while the ark and tabernacle stood, but when they were to be removed the posture of all things was altered. 2. The Hebrew verb doth not signify putting in, but barely putting, or placing, or disposing, and may be understood not of putting the staves into the rings, wherein they constantly remained, but of the putting of them either upon their shoulders to try and fit them for carriage, or into the holes or receptacles which probably were made in these coverings for the receiving and covering of these gilded staves, to keep them both from the touch of the Levites, and from the inconveniences of bad weather.
Num 4:7. Of shewbread, Heb. of faces or presence, for of the bread of faces or presence, i.e. of the bread which was continually standing in the presence of the Lord. The dishes, upon which the shewbread was put. The continual bread, i.e. shewbread; so called because it was continually to be there, even in the wilderness; where though they had only manna for themselves, yet they reserved corn for the weekly making of these loaves, which they might with no great difficulty procure from some of the people bordering upon the wilderness in the innermost parts whereof they were.
Num 4:8-10. So contrived that this cloth containing the candlestick etc., might be either laid upon it, or some other way fastened to it.
Num 4:11. The golden altar; all covered with plates of gold.
Num 4:12. The instruments of ministry; the sacred garments used by the priests in their holy ministrations. See Exod 31:10.
Num 4:13. From the altar of burnt-offerings; whereby it may seem probable, though it be denied by most, that they did offer some sacrifices in the wilderness, though it may not be so frequently nor orderly as afterwards they did. Whence else were these ashes? And there are some undeniable instances of their sacrificing there, as Exod 18:12; Exod 24:4; Num 7, etc.; from which it seems rational to conclude that they did offer sacrifices at other times, though not so constantly and diligently as they did in Canaan. And for the argument against it from Amos 5:25, that may be easily dissolved, as we shall there see, if the Lord please. Moreover the taking away of the ashes only doth sufficiently imply that the fire was preserved, which as it came down from heaven, Lev 9, so it was by God’s command to be continually fed and kept burning, and therefore doubtless was put into some vessel, which might be either fastened to the altar and put within this covering, or carried by some person appointed thereunto.
Num 4:14. Amongst all these vessels here and above named there is no mention of the brazen laver though that be elsewhere reckoned among the holy things, as Exod 35:16; Exod 38:8; Exod 39:39; Exod 40:30, whereof possibly the reason may be because it was not covered, as not being capable of much hurt by the weather; though some ancient translations of the Bible do here add these words, They shall take a purple covering, and cover the laver, etc.
Num 4:15. The sons of Kohath shall bear it, to wit upon their shoulders, not upon carts or waggons, as appears from Num 7:9, the neglect of which order did provoke the Lord, 2 Sam 6:6-7; 1 Chron 13:7; 1 Chron 15:12, etc. Afterward the priests themselves, being multiplied, carried these things, as appears from Deut 31:9; Josh 3:6; Josh 8:33; 1 Sam 4:4, though the Levites also were not excluded, 2 Chron 5:5. They shall not to any holy thing; immediately, or before they be covered. Lest they die, as some did for that sin. See 1 Sam 6:19; 2 Sam 6:6-7.
Num 4:16. i.e. He himself is to carry these things, and not to commit them to the sons of Kohath. The daily meat-offering of fine flour, which was to be offered every morning and evening with the daily burnt-offering. See Exod 29:38-39. The oversight of all the tabernacle, i.e. the care that all the things above mentioned be carried by the persons and in the manner expressed.
Num 4:17-18. i.e. Do not by your neglect provoke God to cut them off for touching the holy things.
Num 4:19. To his service; to that which is peculiarly allotted to him, the services and burdens being equally distributed among them.
Num 4:20-25. The curtains of the tabernacle, i.e. the curtains or covering of goats’ hair. The tabernacle of the congregation, i.e. the ten curious curtains which covered the boards of the tabernacle; for the boards themselves were carried by the Merarites. His covering, i.e. the covering of rams’ skins which was put next over those ten curtains.
Num 4:26. The gate of the court, i.e. which court compassed both the tabernacle and the altar, Exod 27:16.
Num 4:27-28. Under his conduct and direction. Thus the hand of Hege, Esther 2:3, is his care and custody.
Num 4:29-31. Which were as the feet upon which the pillars stood; of which see Exod 38:27.
Num 4:32. Every part and parcel therefore shall be put in an inventory; which is required here rather than in the foregoing particulars, partly, because these were much more numerous than the former; partly, because being meaner things, and such as might easily be supplied, they might otherwise have been neglected; and partly, to teach us that God esteems nothing small in his worship and service, and that he expects his will should be observed in the minutest circumstances.
Num 4:33-44. Here appears the wisdom of Divine Providence, that whereas in the Kohathites and Gershonites, whose burdens were fewer and easier, there were but about a third part of them which were fit for service, the Merarites, whose burdens were more and heavier, had above one half of them fit for this work.
Num 4:45-48. Which number was much inferior to any other tribe, for the reasons mentioned on Num 3:39.
NUMBERS 5
Num 5:1-4: God commands to put away all unclean persons from the camp; it is executed.
Num 5:5-10: Restitution commanded, and an offering, especially of hallowed things, which belong to the priest.
Num 5:11-31: Laws in case of jealousy, bitter water ordained.
Num 5:1-2. Out of the camp, in which the people dwelt; as afterward out of the cities and towns, that they might not converse with others, and infect them. An issue, to wit, of genital seed in men, or of blood in women in their seasons. By the dead, i.e. by the touch of the dead. See Lev 21:1; Num 6:6.
Num 5:3. By which caution God would intimate the possibility and danger of men’s being made guilty by other men’s sins, and the necessary duty of avoiding intimate converse with wicked men. In the midst whereof I dwell, by my special and gracious presence; and therefore the permission of such impurities is the greater injury and provocation to me, as being done in my sight, and reflecting dishonour upon my name.
Num 5:4-6. Any sin that men commit, Heb. any sins of men, i.e. either, 1. Of common infirmity, or such sins as men commit through human frailty; for if this were done knowingly and willingly, a greater punishment was appointed. See Lev 6:5-6. Or rather, 2. Sins against men, or belonging to men, to wit, deceits or wrongs, whereby other men are injured, of which he manifestly speaks, as appears from Num 5:7-8; so this is a genitive case of the object, as Matt 12:31, blasphemy of the Spirit (for so it is in the Greek) is blasphemy against the Holy Ghost, as it is called Mark 3:29; Luke 12:10; and power of all flesh, John 17:2, is power over all flesh; and power of spirits, Matt 10:1, is power over or against spirits, Luke 9:1; and prayer of God, Luke 6:12, is prayer directed unto God; and the spoil of the poor, Isa 3:14, is the spoil taken from the poor; and violence of the children of Judah, Joel 3:19, is violence against them, as we translate it. To do a trespass against the Lord; which words may be added, either, 1. To express a new sin, of prevaricating or dealing falsely with God, either by a false oath, which is a special injury to God, or by a lie or simple denial that he hath taken any thing of his neighbour’s, which also God takes as a sin especially concerning himself, who in such cases is the only judge of what is falsely said or sworn. See Acts 5:3-4. Or, 2. To aggravate the former sin, and to show that such injuries done to men are also sins against God, who hath commended justice to men as well as religion to himself. But the former is more probable, both because here is a ram of atonement to be offered to God for the special injury done to him, as well as satisfaction is to be made to the man whom he injured; and especially by comparing this with the parallel place, Lev 6:2, etc. And that person be guilty, i.e. shall be sensible of his guilt, or be convicted in his conscience of his sin; for otherwise this might seem a mere tautology, if it were only meant of being really guilty of sin, which was expressed before in those words, when one shall commit any sin, i.e. be guilty of any sin.
Num 5:7. They shall not continue in the denial of the fact, as such persons oft do, but shall give glory to God, and take shame to themselves, by acknowledging their sin with grief and remorse. See Lev 5:5; Lev 6:4. With the principal thereof; i.e. the thing he took away, or what is equivalent to it. The fifth part thereof is added both as a compensation to the injured person for the want of his goods so long, and for his trouble for the supposed utter loss of them, and as a penalty upon the injurious dealer to discourage others from such attempts. Question. How doth this agree with that law, Exod 22:1? Answer. That law was made against notorious and obstinate thieves, who were legally convicted of their crime, and this against more modest thieves, whose necessities might induce them to steal, and whose consciences are affected with their sin.
Num 5:8. If the man have no kinsman, which might be the case commonly with proselytes, if not with Israelites. This also supposeth the person injured to be dead or gone away into some unknown place, and the person injured to be known to the injurer.
God appointed the priest as his deputy to receive his dues, and take them to his own use, that so he might more cheerfully and entirely devote himself to the ministration of holy things. This is au additional explication to that law, Lev 6:2, and for the sake thereof it seems here to be repeated.
Num 5:9. Heb. every heave offering, the heave-offering being here taken largely, so as to comprehend also the wave-offering for both of these were Aaron’s portion. See Exod 29:26-28. Unto the priest to wit, to offer unto the Lord by his hands. Shall be his, i.e. the priest’s. See Lev 6:16.
Num 5:10. Every man’s hallowed things; understand this not of the sacrifices, no, not of such of them as were voluntary or vowed, as most understand it, because these were not the priest’s peculiar, but a good part of them was offered to God, and the remainder was eaten by the offerer as well as by the priest, as is manifest; but of such other things as were devoted to God, and were such as could not be offered in sacrifice; as suppose a man consecrated a house, or rent of it, to the Lord, this was to be the priest’s. And this restriction may be easily collected from the nature of the thing, because he speaketh in this and the other branches here of such things as were appropriated to the priest as his portion, which none of the sacrifices were.
Num 5:11-12. This law was given partly to deter wives from adulterous practices, and partly to secure wives against the rage of their hardhearted husbands, who otherwise might upon mere suspicions destroy them, or at least put them away. Question. Why was there not the same law for the trial of the husband, when the wife was jealous of him? Answer. This might be either, 1. Because the woman’s sin is greater, because there is not only filthiness and falseness in it, which is also in the man’s sin, but also peculiar unrighteousness in dishonouring his name and family, and transferring his estate to strangers and other men’s children. Or, 2. Because there was not like fear of inconveniences to the husband from the jealousy of the wife, who had not that authority, and power, and opportunity for the putting away or killing of the husband as the husband had over the wife. Or, 3. Because being the inferior and the weaker sex, and more subject to jealousies and groundless suspicions, it was not thought expedient to trust them with such a power or privilege. Go aside, from the way of religion and justice, or from her faith given to her husband, or to the bypaths of falsehood and filthiness, and that either in truth, or in appearance, and in her husband’s opinion.
Num 5:13. She utterly denying it, Prov 30:20, and none being able and willing to discover it; for if it was witnessed, she was to die for it, Lev 20:10; Deut 22:22.
Num 5:14. The spirit of jealousy, i.e. a strong opinion or suggestion or inward motion of that kind, whether from a good or evil spirit. Thus we read of the spirit of wisdom, Isa 11:2, of perverseness, Isa 19:14, of fornication, Hos 4:12, of fear, 2 Tim 1:7, of slumber, Rom 11:8.
Num 5:15. Then, she persisting in her denial, and her husband requiring her submission to this way of trial. Her offering was partly because none were to appear before God empty, Exod 23:15; partly, by way of solemn appeal to God, whom hereby she desired to judge between her and her husband; and partly, by way of atonement to appease God, who had for her sins stirred up her husband against her, and sent an evil spirit between them. See 1 Sam 26:19. No oil nor frankincense, both because it was a kind of sin-offering, from which these were excluded, Lev 5:11, and to testify, her sorrowful sense of the hand of God, and of her husband’s displeasure, and because she came thither as a delinquent, or one suspected of delinquency, and under an ill fame, and unpleasing both to God and men; as one that wanted that grace and amiableness and joy which oil signified, and that acceptance with God which frankincense designed, Ps 141:2. Bringing iniquity to remembrance; both to God, before whom she appeared as a sinner, and to her own conscience, if she were guilty, and, if she were not guilty of this, yet it reminded her of her other sins, for which this might be a punishment.
Num 5:16. i.e. the woman; but of her he speaks, Num 5:18; or it, i.e. the offering, which is last spoken of, so the feminine gender is put for the masculine or the neuter, of both which we have instances. Before the Lord, i.e. before the sanctuary where the ark was.
Num 5:17. Holy water; either water out of the holy laver, Exod 30:18, or rather the water of purification appointed for such kind of uses, Num 19:9. This was used, that if she were guilty, she might be afraid to add profaneness and the pollution of holy things to her other crime. In an earthen vessel; either to signify that frailty and vileness of which she stood accused, or express her sorrowful and shameful condition, or because, after this use, it was to be broken in pieces, that the remembrance of it might be blotted out as far as possible. Compare Lev 6:28; Lev 11:33; Lev 15:12. And of the dust; all emblem of vileness and misery, as appears from Job 2:12; Ps 22:15; Lam 3:29; and the serpent’s food, Gen 3:14; very proper for her who had been seduced to folly by the serpent’s instigation. In the floor of the tabernacle; which made it holy dust, and struck the greater terror into the woman, if she were guilty. Put it into the water, to make it more unpleasant and bitter, which was suitable to one in that sorrowful state.
Num 5:18. Before the Lord; before the tabernacle, with her face towards the ark. Uncover the woman’s head; partly, that she might be made sensible how manifest she and all her ways were to God, and that she might be more visible to the congregation, that her shame might be greater if she were guilty; partly, in token of her sorrow either for her sin, or at least for any cause of suspicion which she had given; partly, as a sign that she was after a sort deprived of the help and protection of her husband, which the covering of the woman’s head signified, 1 Cor 11:5-7,10, and that she was neither virgin nor loyal with, for the heads of both these used to be covered. In her hands, that she herself might offer it, and therefore call God to be witness of her innocency. Bitter; so called either from the bitter taste which the dust gave it, or from the bitter effects of it upon her if she were guilty. Compare Exod 32:20. That causeth the curse; not by any natural power, but by a supernatural efficacy ordained and wrought by God for her punishment, and for the terror and caution of others.
Num 5:19. Charge her by an oath, to answer truly to his question, or to declare by oath whether she be guilty or no, and after such oath shall say as follows. If no man, to wit, except thy husband, as is manifest from the whole context; or no other man, the word another being understood here, as it is thought to be also Gen 14:1; Gen 36:6; Exod 22:20. With another, or, with him, i.e. the man now mentioned. So it is an ellipsis easily supplied out of the text.
Num 5:20-21. An oath, i.e. a form of cursing or imprecatory oaths, that when they would curse a person, they may wish that they may be as cursed and miserable as thou wast upon this occasion. See the phrase Isa 65:15; Jer 29:22 and compare Gen 48:20; Ruth 4:11-12. Thy thigh; a modest signification of the genital parts, used both in Scripture, as Gen 46:26; Exod 1:5, and other authors, that the sin might be evident in the punishment. To rot, Heb. to fall, i.e. to die or waste away, as the word is used, 1 Chron 21:14, compared with 2 Sam 24:15. To swell, suddenly and violently till it burst, which the Jews note was frequent in this and like cases, as Exod 32:20. And it was a clear evidence of the truth of their religion.
Num 5:22. i.e. So let it be if I be guilty. The word is doubled by her as an evidence of her innocency, and ardent desire that God would deal with her according to her desert.
Num 5:23. These curses, wherewith she cursed herself, to which peradventure her name was added. In a book, i.e. in a scroll of parchment, which the Hebrews commonly call a book, as Deut 24:1; 2 Sam 11:11; Isa 39:1. Blot them out with the bitter water, or, rase or scourge them out, and cast then into the bitter water. Whereby it was signified, that if she was innocent, the curses should be blotted out and come to nothing, and if she were guilty, she should find in her the effects of this water which she drunk, after the words of this curse; had been scraped and put in.
Num 5:24. To drink, to wit, after the jealousy-offering was offered, as is affirmed, Num 5:26.
Num 5:25-26. The memorial thereof, of which see Lev 2:2.
Num 5:27-28. She shall be free, to wit, from these bitter curses and miseries. Shall conceive seed, i.e. shall bring forth children, as the Jews say, in case of her innocency, infallibly she did, yea, though she was barren before; or shall be as capable of bearing children as other women.
Num 5:31. Guiltless from iniquity; which he should not have been, if he had either dissembled or indulged her in so great a wickedness, and not endeavoured to bring her either to repentance or punishment; see Matt 1:19; or cherished suspicions in his breast, and thereupon proceeded to hate her or cast her off. Whereas now, whatsoever the consequent is, the husband shall not be blamed or censured, either for bringing such curses and mischiefs upon her, or for defaming her, if she appear to be innocent. Her iniquity, i.e. the punishment of her iniquity, whether she was false to her husband, or by any light and foolish carriage gave him occasion to suspect her to be so.
NUMBERS 6
Num 6:1-12: The law of the Nazarites; from what they should abstain; how, becoming unclean, they were to be purified.
Num 6:13-21: The vow of separation being fulfilled, the ceremonies to be observed.
Num 6:22-27: The form of blessing to be used by the priest in the congregation.
Num 6:1-2. Either man or woman; for both sexes might make this vow, if they were free and at their own dispose, for otherwise their parents or husbands could disannul the vow, Num 30:5, and in that case they sinned in taking God’s name in vain, and vowing what they could not perform. A vow of a Nazarite; whereby they did sequester themselves in a great part from worldly employments and enjoyments, that they might entirely consecrate themselves to God’s service; and this either for their whole lifetime, of which see Judg 13:5; Judg 16:17; 1 Sam 1:11; Luke 1:15; or for a less and limited space of time, of which in this chapter.
Num 6:3. Lest they should either inflame or dispose him to luxury, and consequently to the breaking of his vow; or cloud his reason, and thereby occasion some mistake or miscarriage in the rules to which he had bound himself. Compare Lev 10:9. Nor eat moist grapes, or dried; which was forbidden him for greater caution to keep him at the further distance from wine.
Num 6:4. The days were sometimes more, sometimes fewer, as he thought fit to appoint.
Num 6:5. No razor, nor scissors, or other instrument to cut off any part of his hair. This was appointed, partly, as a sign of his mortification to worldly delights, and vain affectation of outward beauty, which is promoted by the polling or cutting off the hair; partly, as a testimony of that purity which hereby he professed, because the cutting off the hair was a sign of uncleanness, as appears from Num 6:9, and Lev 14:8-9; partly, that by the notorious length of his hair he might be constantly minded of his vow, and the exquisite holiness it required, and that others might thereby be admonished and stirred up to the imitation of his holy example; and partly, that he might reserve his hair entirely for God, to whom it was to be offered, Num 6:18. He shall be holy, i.e. wholly consecrated to God and his service, whereby he shows that inward and substantial holiness was the great thing which God required and valued in these, and consequently in other rites and ceremonies.
Num 6:6-7. For his father, or for his mother; wherein he was equal to the high priest, Lev 21:11, being, in some sort, as sacred a person, and as eminent a type of Christ, Heb 7:26, and therefore justly required to prefer the service of God, to which he had so fully and peculiarly given himself, before the expressions of his affections to his dearest and nearest relations. The consecration, i.e. the token of his consecration, to wit, his long hair. Of his God, i.e. whereby he hath devoted himself to his God in an eminent manner. The genitive case of the object.
Num 6:8-9. He shall shave his head, because his whole body, and especially his hair, was defiled by such an accident, which he ought to impute either to his own heedlessness, or at least to God’s providence, so ordering the matter possibly for the punishment of his other sins, or for the quickening of him to more caution and purity, and detestation of all dead works whereby he would be defiled. On the seventh day, to be reckoned from the time of his pollution; for uncleanness contracted by the dead continued for seven days, and the seventh day was the day of cleansing for it, Lev 15:13; Num 19:11-12.
Num 6:10. As in the case of him that had a running issue, Lev 15:14.
Num 6:11. Shall offer, Heb. make, which is oft put for sacrificing or offering, as Exod 29:36; 1 Chron 21:23, compared with 2 Sam 24:22. For a sin-offering, because such a pollution was, though not his sin, yet the chastisement of his sin, and had an appearance of sin, to wit, of negligence in not standing sufficiently upon his guard, which in such persons was in a manner equivalent to a sin. For that he sinned, i.e. contracted a ceremonial uncleanness, which is called sinning, because it was a type of sin, and a violation of a law, though through ignorance and inadvertency, as many other sins were. Shall hallow; begin again to hallow or consecrate it.
Num 6:12. The days of his separation; as many days as he had before separated or vowed unto God. Lost, i.e. not reckoned or imputed to him. Heb. full, to wit, to the ground, i.e. be void or of none effect.
Num 6:13. By the priest’s appointment and direction.
Num 6:14. For a sin-offering, whereby he confessed and bewailed his frailties and miscarriages, notwithstanding the strictness of his vow and all the diligence and care which he could use, and consequently acknowledged his need of the grace of God in Christ Jesus the true Nazarite. For peace-offerings; for thankfulness to God, who had given him grace to make and in some measure to keep such a vow. So he offered all the three sorts of offerings, that he might so far fulfil all righteousness, and profess his obligation to observe the will of God in all things.
Num 6:15. Such as did generally accompany the sacrifices; of which see Lev 2:1; Num 28.
Num 6:16-18. Of his separation; or, of his Nazariteship, i.e. in which the chief of his Nazariteship or separation to God consisted. At the door of the tabernacle; publicly, that it might be known that his vow was ended; and therefore he was at liberty as to those things from which he had restrained himself for a season, otherwise some might have been scandalized at his use of his liberty. See Acts 21:26. In the fire; either, 1. The fire of the altar. But why then is this restrained to the peace-offerings, seeing it was common to the burnt-offerings and to the sin-offerings? Or rather, 2. To the fire of the kitchen, upon which the flesh of the peace-offerings was boiled.
Num 6:19. The sodden shoulder; the left shoulder, as it appears from Num 6:20, where this is joined with the heave-shoulder, which was the right shoulder, and which was the priest’s due in all sacrifices, Lev 7:32, and in this also. But here the other shoulder was added to it, as a special token of thankfulness from the Nazarites for God’s singular favours vouchsafed into them. Upon the hands of the Nazarite, that he may give them to the priest, as his peculiar gift.
Num 6:20. And return to his former freedom and manner of living; he is discharged from his vow. Of the wave-offering and heave-offering, see Lev 7:30,32.
Num 6:21. Besides that that his hand shall get, i.e. besides what he shall voluntarily promise and give according to his ability.
Num 6:22-23. On this wise, Heb. Thus, in this manner, or in these words; yet so as that they were not tied to these very words, because after this we have examples of Moses and David and Solomon and others blessing the people in other words. Ye shall bless the children of Israel, to wit, in the public assembly.
Num 6:24. Bless thee, i.e. bestow upon you all manner of blessings, temporal and spiritual. Compare Gen 12:2. Keep thee, i.e. continue his blessings to thee, and preserve thee in and to the use of them; keep thee from sin and its bitter effects.
Num 6:25. i.e. Smile upon thee: this is opposed to the hiding of his face, and to the covering himself or his face with a cloud; and it is explained by the following words, be gracious unto thee. Others expound it of illumination or direction, and the revelation of himself and of his will to them.
Num 6:26. i.e. Look upon thee with a cheerful and pleasant countenance, as one that is reconciled to thee, and well pleased with thee and thy offerings and services. See of this phrase Ps 4:6; Prov 16:15. To this is opposed the falling and the casting down of the countenance, of which see Gen 4:5-6; Job 29:24. Or, regard, protect, and help thee. Compare Ps 33:18.
Peace with God, and with thy own conscience, and with all men, and all prosperity, which is comprehended under this word.
Num 6:27. i.e. Shall call them by my name, shall recommend them to me as my own people, and bless them and pray unto me for them as such; which is a powerful argument to prevail with God for them, and therefore hath been oft used by the prophets interceding for them, as Jer 14:9; Dan 9:18-19: compare 1 Sam 12:22. I will bless them; I will ratify their blessings, and give those blessings to the people which the priests pray for.
NUMBERS 7
Num 7:1-11: The tabernacle being fully finished, the twelve princes offer gifts; which are delivered to the Gershonites and the Merarites.
Num 7:12-83: What they offered in particular of silver, gold, vessels, and beasts.
Num 7:84-88: The sum thereof.
Num 7:89: God spake to Moses from the mercyseat.
Num 7:1. On the day; either, 1. Precisely; and so this history, as many others, is put out of its proper place, and this chapter, and the 8th-11th, should follow next after Exod 40 and this day is the same on which the tabernacle was erected, which was the first day of the first month of the second year, Exod 40:17-18. Or, 2. Largely, day being put for time, and on the day for about the time, or, a little after the time. And thus it seems to be taken here, because all the princes did not offer these things upon one and the same day, but on several days, as here it follows. And so there is no disorder in the history, and this chapter comes in its proper place, and those things were done in the second month of the second year after the tabernacle, and altar, and all other instruments thereof were anointed, as is here expressed; and after the Levites were separated to the service of the tabernacle, and appointed to their several works, as is manifest from Num 7:5-9, which was done about a month after the tabernacle was erected, etc.; and after the numbering of the people, Num 1, when the princes here employed in the offerings were first constituted; and after the disposal of the tribes about the tabernacle, the order of which is here observed in the time of their offerings. Anointed it, Lev 8:10.
Num 7:2. To wit, in the manner and days hereafter mentioned.
Num 7:3. Covered wagons, for the more convenient and safe carriage of such things as were most cumbersome.
Num 7:4-5. i.e. More or fewer of them, as the nature of their service and of the things to be carried required.
Num 7:6-8. i.e. Under his care and inspection. See Gen 39:22. And it must be noted that these words belong both to the Merarites here, and to the Gershonites, Num 7:7, because both of them were under his hands, as is affirmed, Num 4:28,33.
Num 7:9. Because of the greater worth and holiness of the things which they carried. See Num 4:6,8,10,12,14; 2 Sam 6:6,13.
Num 7:10. The altar, to wit, of burnt-offerings, and incense too, as appears from the matter of their offerings. The singular number for the plural. Not for the first dedication of them, for it is apparent they were dedicated or consecrated before this time by Moses and Aaron for divers days together, Lev 8-9; but for a further dedication of them, these being the first offerings that were made for any particular persons or tribes. In the day, i.e. about the time, as soon as it was anointed. See on Num 7:1.
Num 7:11. As well for the greater solemnity and splendour of the work, as for the prevention of confusion. And in this offering they follow the order of their camp, and not of their birth.
Num 7:12. In whose name and behalf this offering was made, and so in the rest.
Num 7:13. One silver charger, a large dish or platter; of which see Exod 25:29, to be employed about the altar of burnt-offering, or in the court, not in the sanctuary, for all its vessels were of gold.
Num 7:14. Ten shekels of gold, and therefore belonging to the altar of incense.
Num 7:15-17. Peace-offerings are more numerous, because the princes and priests, and some of the people, did make a feast before the Lord out of them, and celebrated it with great rejoicing.
Num 7:18-84. When it was anointed: this is again repeated, to show why it is called the dedication of the altar, because it was the first offering made by any particular persons or tribes.
Num 7:85-87. The meat-offering was not mentioned before, because it was sufficiently understood from the law which required it, Num 15:3-5, but for greater assurance is here expressed.
Num 7:88. Which words are very conveniently added to explain in what sense he had so oft said that this was done in the day when it was anointed, to wit, not exactly, but in a latitude, to wit, a little after that it was anointed, as is here said.
Num 7:89. Into the tabernacle of the congregation; into which Moses, though no priest, was permitted to enter by God’s special license. To speak with him, i.e. to consult God upon occasion. From off the mercyseat, which Moses standing without the veil could easily hear. And this seems to be added in this place, to show that when men had done their part in the dedication of the tabernacle, altars, etc., God was not wanting in the performance of his part, and promise made, Exod 25:22.
NUMBERS 8
Num 8:1-4: How the lamps are to be lighted.
Num 8:5-15: God commands the Levites to be cleansed;
Num 8:16-22: that they may serve with Aaron and his sons instead of the firstborn.
Num 8:23-26: Their age and service.
Num 8:1-2. i.e. Either, 1. On every side of the candlestick. So the candlestick is here put for the bulk or shaft of the candlestick, as Exod 25:31,35, and the lamps, when they were lighted, were put into the branches of the candlestick, and take it out upon occasion. Thus the meaning is, that all the lamps were to be lighted on that part which was towards the middle, looking that way whence they had their light; for the middle lamp was lighted with the fire of the altar, and from that the other lamps received light. But against this sense it is objected, that the lamps could not be otherwise ordered, but that they must give light round about the candlestick, and therefore that sense seems to make this direction idle and frivolous. Or, 2. On that part which is before the candlestick, Heb. over against the face of the candlestick, i.e. in that place towards which the candlestick looked, or where the candlestick stood in full view, i.e. upon the north side, where the table of shewbread stood, as appears from hence, because the candlestick stood close to the boards of the sanctuary on the south side, Exod 26:35. And thus the lights were on both sides of the sanctuary, which was fit and necessary, because it was wholly dark in itself, and had no window in it.
Num 8:3-4. Beaten gold, not hollow, but solid and massive gold, beaten out of one piece, and not of several pieces joined or soldered together. See Exod 25:18,31; Exod 37:17.
Num 8:5-6. Or, wash or purify them, which was also done with the priests and others when they were to approach to God and his service. See Exod 19:10,14; Lev 14:9.
Num 8:7. Of purifying, Heb. of sin, i.e. for the expiation of sin. This water was mixed with the ashes of a red heifer, Num 19:9, which therefore may seem to have been prescribed before, though it be mentioned after; such kind of transplacings of passages being frequent in Scripture. Shave all their flesh; which external rite signified the cutting off their inordinate concupiscences of earthly things, and that singular purity of heart and life which is required in the ministers of God. See Isa 52:11; 2 Tim 2:21.
Num 8:8. The same sacrifice which was offered for a sin-offering for the whole congregation, Lev 4, because the Levites came in the stead of all the firstborn, which did in a manner represent the whole congregation.
Num 8:9-10. The children of Israel; not all of them, which was impossible, but some in the name and stead, and by the appointment of all, to wit, either the firstborn, or rather the princes or chiefs of each tribe, who used to transact things in the name of their tribes. Put their hands upon the Levites; whereby they signified their transferring of that right of ministering to God from the firstborn, in whose hands it formerly was, unto the Levites, and their renouncing of their interest in the Levites, from whom they might otherwise have expected help by their persons or purses, as they did from other tribes, in their common concernments, and their entire resignation and dedication of them to God’s service; as the person offering, by laying his hand upon the head of his sacrifice, Lev 1:4, signified his translation of his guilt upon the beast, and his dedication of it unto God.
Num 8:11. For an offering, Heb. for a wave-offering. Of which see Exod 29:24. Not that Aaron did so wave them, which he could not do, but that he caused or commanded them to imitate that motion, and to wave themselves towards the several parts of the world; whereby they might signify their readiness to serve God according to their capacity wheresoever they should be; though the word may be taken more generally for any offering made to God, as Exod 35:22.
Num 8:12. Upon the heads of the bullocks; to signify, that they were offered by them and for them. See Exod 29:15,19; Lev 1:4; Lev 3:2; Lev 4:4.
Num 8:13. Before Aaron and his sons, i.e. put them into the power of Aaron and his sons, to employ them in holy ministrations; for so that phrase is sometimes used, as Gen 13:9, the land is before thee, i.e. in thy power, to use or enjoy it. Or setting the Levites before them did signify the giving the Levites to them, or to their service. For an offering unto to the Lord; for to him they were first properly offered, and by him given to the priests in order to his service.
Num 8:14-15. The Levites go in, to wit, into the court, where they were to wait upon the priests at the altar of burnt-offering; and, at present, into the tabernacle, to take it down and set it up.
Num 8:16. They are given unto me by the people’s consent, as well as taken (as it follows) by my choice and command. See Num 3:9.
Num 8:17-19. The service of the children of Israel, i.e. to serve God in their stead and behalf, to do what otherwise they had been obliged to do in their own persons. In the tabernacle: how in it, see on Num 8:15. To make an atonement for the children of Israel; not by offering sacrifices, which the priests alone might do, but by assisting the priests in that expiatory work, and by a diligent performance of all the parts of their office, whereby God was pleased both with them and with the people. That there be no plague: this is added as a reason why God appointed them to serve in or about the tabernacle, that they might watch and guard it, and not suffer any of the people to come near it, or meddle with holy things, which if they did, it would certainly bring a plague upon them.
Num 8:20-21. The Levites were purified by washing and sprinkling and sacrifices. See Lev 15:13-15; Num 19:11, etc.
Num 8:22. Before Aaron and his sons; in their presence, and by their direction and appointment.
Num 8:23-24. From twenty and five years old. See on Num 4:3.
Num 8:25. i.e. Upon the difficult and cumbersome part of their work.
Num 8:26. With their brethren, by way of advice, and assistance in lesser and easier works.
NUMBERS 9
Num 9:1-5: The passover kept in the wilderness on the fourteenth day of the first month.
Num 9:6-12: By those who were then unclean or journeying, the fourteenth day of the second month.
Num 9:13: They who otherwise neglect it to be put to death.
Num 9:14: Proselytes are to observe the same.
Num 9:15-23: God manifests himself to Israel in a cloud by day, and fire by night, by which they knew when and where to camp.
Num 9:1. In the first month; and therefore before the numbering of the people, which was not till the second month, Num 1:1-2. But it is placed after it, because of a special case relating to the passover, which happened after it, and which is here related, upon occasion whereof he mentions the command of God for the keeping of the passover in the wilderness, which was done but once, and without this command they had not been obliged to keep it at all till they came to the land of Canaan. See Exod 12:25.
Num 9:2-3. So far as concerned the lamb and the unleavened bread, etc., for there were some things peculiar to the first passover in Egypt, as that they were to eat it in haste, with their loins girded, their shoes on their feet, and their staff in their hand, which were not properly rites or ceremonies of the passover, but circumstances of their present condition being the travellers and ready to depart, etc. Question. Whence had they meal to make unleavened bread Answer. They were not now in haste, and so had time enough to procure it out of the land of Midian by the help of Moses’s father-in-law, who lived there, which land was not far from Horeb or Sinai, as appears from Exod 3:1.
Num 9:4-6. By the dead body of a man; by the touch of a dead body, or something belonging to it; (see Num 19:11 
because unclean persons were prohibited to eat of holy things. See Lev 8:20; Lev 22:3. They came before Moses, for resolution of their difficulty.
Num 9:7. Which if we neglect, we must be cut off; and if we keep it in these circumstances, we must also be cut off. What shall we do? The passover is called an offering of the Lord, because it was both killed and eaten in obedience to God’s command, and to God’s honour, and as a thank-offering to God for his great mercies.
Num 9:8. God having promised to answer and direct him upon his address to him in difficult cases.
Num 9:9-10. Under these two instances the Hebrews think that other hinderances of like nature are comprehended; as if one be hindered by a disease, or by any other such kind of uncleanness; which may seem probable both from the nature of the thing, and the reason of the law, which is the same in other cases, and from the application of this rule to other cases, 2 Chron 30. Afar off; in some remote country, whence he can not return sooner.
Num 9:11-12. Leave none of it unto the morning, but either eat or burn it before that time.
Num 9:13. The man that forbeareth to keep the passover, through contempt or neglect, without these or any other just impediments, as before.
Num 9:14. A stranger, to wit, a proselyte.
Num 9:15. Of the cloud, see Exod 13:21. The tabernacle, namely, the tent of the testimony, or, the tabernacle towards or above the tent of the testimony, i.e. that part of the tabernacle in which was the testimony, or the ark of the testimony; for there the cloudy pillar stood, Lev 16:2. This was an evident token of God’s special presence with and providence over them. See Exod 14:20,24; Ps 105:39. And this cloud was easily distinguished from other clouds, both by its peculiar figure and by its constant residence in that place. The appearance of fire; that they might better discern it, and direct themselves and their journeys or stations by it.
Num 9:16-17. Was taken up, or, ascended on high, above its ordinary place, by which it became more visible to all the camp.
Num 9:18. The motion or stay of the cloud is fitly called the command of God, because it was a signification of God’s will and their duty, which a command properly is.
Num 9:19. The charge of the Lord, i.e. the command of God mentioned before, that they should stay as long as the cloud staid, as the same phrase is manifestly taken below, Num 9:23. And this, saith he, they did, though it were long in one place, which was tedious to them, who desired to change places, and to make haste to Canaan, yet they obeyed God herein against their own inclinations; which because it was remarkable in so obstinate a people, it is so largely and particularly mentioned here, as an instance of their obedience, and as an aggravation of the many following instances of their apostacy and disobedience.
NUMBERS 10
Num 10:1-10: Two trumpets of silver commanded to be made; with a direction to what end, when, how, by whom, and with what success they should be used.
Num 10:11-28: The Israelites remove to Paran: the order in which they go.
Num 10:29-32: Moses endeavours to get Hobab his father-in-law along with him.
Num 10:33-36: Moses’s prayer and blessing when the ark was removed and set down again.
Num 10:1-2. Two trumpets, for Aaron’s two sons; though afterwards the number of trumpets was much increased, as the number of the priests also was. See 2 Chron 5:12 These trumpets were ordained, both for signification of the great duty of ministers, to wit, to preach the word; and for use, as here follows. Silver is a metal pure and precious, and giving a clear sound. A whole piece. See Exod 25:31; Num 8:4.
Num 10:3. When they, i.e. the priests, by comparing this with Num 10:8, shall blow with them, i.e. with both of them, by comparing this with the next verse.
Num 10:4-5. To wit, when ye blow once, as appears from Num 10:6.
Num 10:6. As a sign for them to march forward, and consequently for the rest to follow them, which is easily understood out of these words.
Num 10:7-8. The sons of Aaron shall blow, to oblige them to the greater regard and observance, as if God himself had called them.
Num 10:9. Which was practised accordingly. See Num 31:6; 2 Chron 13:12. Ye shall be saved from your enemies, if you use this ordinance of God with trust and dependence upon God for help, which condition is necessarily to be understood from divers others scriptures, where it is expressed.
Num 10:10. Days of your gladness, i.e. days appointed for rejoicing and thanksgiving to God, either for former mercies, or for succeeding deliverances, as Esther 9:18, etc. Compare Hos 2:11. Your solemn days; your stated and constant festivals. The beginnings of months, of which see Ps 81:3. A memorial before your God; that God may remember you for good to accept and bless you; as that phrase oft signifies.
Num 10:11-12. From which they travelled to other places, and then returned into it again, Num 12:16.
Num 10:13-21. The other, i.e. the Gershonites and Merarites, as is evident both from their work and office, which was to take down and set up the tabernacle, Num 3:25-26; Num 4:22-33; and from Num 10:17, who therefore marched after the first camp, a good distance kern and before the Kohathites, that they might prepare the tabernacle for the reception of its utensils, which the Kohathites brought some time after them.
Num 10:22-28. Thus, i.e. in this manner and order they marched.
Num 10:29. Raguel, called also Reuel, Exod 2:18, who seems to be the same who is called Jethro, Exod 3:1, it being usual in Scripture for one person to have two or three names. And therefore this Hobab is not Jethro, but his son, which may seem more probable, because Jethro was old and unfit for travel, and desirous, as may well be thought, to die in his own country, whither he returned, Exod 18:27; but Hobab was young and fitter for these journeys, and therefore entreated by Moses to stay and bear them company. Moses’s father-in-law; which words are ambiguous, but seem to belong to Raguel, or Reuel, not to Hobab, though others are of another mind.
Num 10:30. So he might truly and sincerely say, though after this speech he was overcome by the entreaties and persuasions of Moses. Or he did go and settle his affairs, and afterwards return; for we find his posterity settled among the Israelites. See Judg 1:16; Judg 4:11,18, etc.
Num 10:31. To direct and guide us; for though the cloud determined them to a general place, yet many particulars might be uncertain and unknown to Moses, wherein Hobab, having long lived in those parts, might be able to advise him, as concerning the conveniences of water for their cattle, concerning the safety or danger of the several parts by reason of serpents or wild beasts, or enemies, in the parts adjoining to them, that so they might guard themselves better against them. Or this to be understood of his directing them not so much in their way, as about great and difficult matters, wherein the counsel he had from God did not exclude the advice of men, as we see in Hobab’s father Jethro, Exod 18. And it is probable this was the wise son of a wise father.
Num 10:32-33. Three days’ journey, with continued journeys, only it seems most probable that the cloud made little pauses, that they might have time for sleep and necessary refreshments, which their natures required. And thus all writers, when they relate the continued journeys of persons for many days together, are to be understood with this exception. Before them; not so much in place, say some, for so it went in the midst, or at least after the first camp, as may seem from Num 10:21, as in office and authority, as a general who is said to go before or lead his army, though he do not go in the very first place. But others more probably think that the ark, which indeed is not mentioned Num 10:21, albeit in their stations it was in the middle, where also the cloud was, yet in their marches it went before them, as also the cloud did, and so the cloud was constantly over the ark, whether it stood or went; and therefore the ark is said to go before and direct them, not as if the ark could be seen of all the camps, which being carried only upon men’s shoulders was impossible, but because the cloud, which always attended upon the ark, and did together with the ark constitute in a manner one sign of God’s presence, did lead and direct them. To search out a restingplace, where they might safely and commodiously rest. But this is a metaphorical expression for discovering to them; for otherwise the ark could not search, and God, who knew all places and things, needed not to search.
Num 10:34. And by night too, as was expressed before. So we must learn to compare places of Scripture, and to supply the defects of one out of another, as we do in all authors.
Num 10:35-36. Or, give rest, i.e. a safe and quiet place, from enemies and dangers.
NUMBERS 11
Num 11:1: The murmuring of the people, for which the fire breaketh in upon them.
Num 11:2: Moses prayeth to God; the fire is quenched.
Num 11:3: The name of the place, and why called.
Num 11:4-6: The people murmur again, and lust after flesh.
Num 11:7-9: Manna described.
Num 11:10-15: Moses’s complaint and prayer.
Num 11:16-17: God commandeth him to gather seventy of the elders of Israel to help him;
Num 11:18-20: promising them flesh to eat.
Num 11:21-22: Moses’ unbelief.
Num 11:23: God is angry with him.
Num 11:24: Moses having gathered seventy of the elders of Israel together, rehearseth the words of the Lord to them.
Num 11:25: God coming down in a cloud, taketh of Moses’s spirit and giveth to the seventy; the effects thereof.
Num 11:26-29: Eldad and Medad prophesy in the camp.
Num 11:30-32: God giveth them quails to eat;
Num 11:33-34: and smiteth the people with a very great plague.
Num 11:1. Complained, or, murmured; the occasion whereof seems to be their last three days’ journey in a vast howling wilderness, without any benefit; and thereupon the remembrance of their long abode in the wilderness, and the prospect and fear of many other tedious, and fruitless, and dangerous journeys, whereby they were like to be long delayed from coming to that rest, that land of milk and honey, which God had promised them, and which they thirsted after. The fire of the Lord, i.e. a fire sent from God in an extraordinary manner, possibly from the pillar of cloud and fire, or from heaven, as 2 Kings 1:12. In the uttermost parts of the camp; either because the sin began there among the mixt multitude, who probably had their place there; or amongst those who were feeble and weary with their last journey, and therefore hindmost in the march; or in mercy to the people, whom he would rather awaken to repentance than utterly destroy, and therefore he sent it into the skirts, and not the heart and midst of the camp.
Num 11:2. The people, the murmurers being penitent, or others for fear. Unto Moses, whom they knew to be very prevalent with God.
Num 11:3. Taberah, from this fire; as it was called Kibrothhattaavah from another occasion, Num 11:34-35; Num 33:16; as it is no new thing in Scripture for persons and places to have two names. Both these names were imposed as monuments of the people’s sin, and of God’s just judgment. See Deut 9:7,22,24.
Num 11:4. The mixt multitude, consisting of Egyptians or other people, which being affected with God’s miraculous works in Egypt, and thereupon believing the promise of God to carry them to a land of milk and honey, for their own advantage joined themselves to the Israelites, Exod 12:38, an now, finding themselves sadly disappointed, they discover their evil minds. The children of Israel, whose special relation and obligation to God should have restrained them from such carriages. Wept again: this word relates either to their former murmuring upon this occasion a twelvemonth before, Exod 16:2, or rather to their complaining mentioned Num 11:1, to note the aggravation of their sin, that having just now sinned in the same kind, and sorely smarted for their sin, and being but newly delivered from their fears and dangers caused thereby, they forthwith return to their vomit and murmur again, and that more passionately than before, expressing themselves in tears and bitter words. Flesh: this word is here taken generally, so as to include fish, as the next words show, and as it is used 1 Cor 15:39. They had indeed flesh and cattle which they brought with them out of Egypt, but these were reserved for breed to be carried into Canaan, and were so few that they would scarce have served them for a month, as may be gathered from Num 11:20-22.
Num 11:5. Freely; either without price, for fish was very plentiful, and fishing was there free; or with a very small price; for nothing is sometimes put for a little, as John 18:20; Acts 27:33; and none for few, as Jer 8:6; 1 Cor 2:8. And this is the more probable, because the Egyptians might not taste of fish, nor of the leeks and onions, which they worshipped for gods, and therefore the Israelites, who speak these words, might have them there upon cheaper terms.
Num 11:6. Our soul; either, 1. Our life, as the soul signifies, Gen 9:5; Ps 33:19; Job 36:14; or, 2. Our body, which is oft signified by the soul, as Ps 16:10; Ps 35:12; Ps 105:18. So Lev 19:28; Lev 21:1; Num 5:2. Is dried away; is withered, and pines away; which possibly might be true through envy and discontent, and inordinate appetite, as 2 Sam 13:4; Prov 14:30. Before our eyes; Heb. our eyes see or look to nothing but this manna. They speak as if the manna were only useful to please their eyes with its fine colour and shape, but not to satisfy their appetites, or sustain their natures.
Num 11:7. As coriander seed; not for colour, for that is black, but for shape and figure. Bdellium is either, 1. The gum of a tree, of a white and bright colour; or rather, 2. A gem or precious stone, as the Hebrew doctors take it; and particularly a pearl, as some render it, wherewith the manna doth manifestly agree both in its colour, which is white, Exod 16:14, and in its figure, which is round. See more on Gen 2:12.
Num 11:8. Or, of the most excellent oil; or, of the flour of oil; or, as others, of cakes or paste made with the best oil, the word cakes being easily supplied out of the foregoing member of the verse; or, which is not much differing, like wafers made with honey, as it is said Exod 16:31. The nature and use of manna is here thus particularly described to show the greatness of their sin in despising such excellent food as this was.
Num 11:9. And then the dew fell again upon it and covered it, as we see Exod 16:13-14; so the manna lay hid as it were between two beds of dew. Hence the phrase of hidden manna Rev 2:17.
Num 11:10. In the door of his tent; to note, that they were not ashamed of their sin. Moses was displeased; partly, for their great unthankfulness; partly, foreseeing the dreadful judgments coming upon them, and partly, for his own burden expressed in the following verses.
Num 11:11. Why didst thou not hear my prayer, when I desired thou wouldst excuse me, and commit the care and government of this unruly people to some other person? See Exod 3:11; Exod 4:10.
Num 11:12. Have I begotten them; are they my children, that I should be obliged to provide food and all things for their necessity and desire? As a nursing-father beareth the sucking-child; which expression shows the tender care and affection that governors by the command of God ought to have towards their people.
Num 11:13-14. All this people, i.e. the burden of providing for and satisfying of them. Objection. How was he alone, when there were others added to help him, Exod 18:21,24? Answer. Those were only assistant to him in civil causes and smaller matters, but the harder and greater affairs, such as this unquestionably was, were brought to Moses and determined by him alone, Exod 18:22.
Num 11:15. Heb. my evil, i.e. my intolerable anguish and torment, arising from the insuperable difficulty of my office and work of ruling this people, and from the dread of their utter extirpation which they will bring upon themselves, and the dishonour which thence will accrue to God and to religion; as if not I only, but God also, were an impostor. Seeing is here put for feeling, as to see death, Ps 89:48; Luke 2:26, is to suffer it; and to see the salvation of God, Ps 50:23; Ps 91:16, is to enjoy it.
Num 11:16. Of whom see Exod 3:16; Exod 5:6; Lev 4:15; Deut 16:18. Whom thou knowest to be the elders; whom thou by experience discernest to be elders not only in years, and name, and place, but also in wisdom, and gravity, and authority with the people.
Num 11:17. I will come down, not by local motion, but by my powerful presence and operation. See Gen 11:5; Exod 34:5. Will put it upon them, i.e. I will give the same Spirit to them which I have given to thee. But as the Spirit was not conveyed to them from or through Moses, but immediately from God, so the Spirit or its gifts were not by this means impaired in Moses. The Spirit is here put for the gifts of the Spirit, as it is Num 27:18; Joel 2:28; John 7:39; Acts 19:2,6; 1 Cor 14:12,32; and particularly for the Spirit of prophecy, Num 11:25, whereby they were enabled, as Moses had been and still was, to discern hidden and future things, and resolve doubtful and difficult cases, which made them fit for government. It is observable, that God would not, and therefore men should not, call any persons to any office for which they were not sufficiently fit and qualified.
Num 11:18. Sanctify yourselves, i.e. prepare yourselves, either to receive the miraculous blessings of God, the flesh you desire; or rather, Prepare to meet thy God, O Israel, in the way of his judgments, and to receive the punishment which God will inflict upon you; for it is evident, from Num 18:20, that God answered them with a curse instead of a blessing. Prepare yourselves by true repentance, that you may either obtain some mitigation of the plague, or, whilst your bodies are destroyed by the flesh you desire and eat, Num 11:33-34, your souls may be saved from the wrath of God. Sanctifying is oft used for preparing, as Jer 6:4; Jer 12:3; Jer 51:28. In the ears of the Lord; not secretly in your closets, but openly and impudently in the doors of your tents, Num 11:10, calling heaven and earth to witness your cries and complaints.
Num 11:19-20. Till it come out at your nostrils; which meat loathed and violently vomited up frequently doth; and it be loathsome unto you, being glutted with the abundance of it. Thus God destroys them by granting their desires, and turns even their blessings into curses; whilst he deals much more favourably with Moses, though he also fell into the same sin with the people, i.e. impatience and murmuring. But God will make a great difference between persons and persons, and between Moses’s sins of infirmity and the people’s presumptuous and oft-repeated provocations. Ye have despised the Lord, i.e. you have lightly esteemed his bounty and manifold blessings in manna and other things, and have preferred the leeks, onions, etc. of Egypt before them all; you have slighted and distrusted his promises and providence after so long and large experience of it. Which is among you; who is present and resident with you to observe all your carriages, and to punish your offences. This is added as a great aggravation of the crime, to sin in the presence of the Judge. Why came we forth out of Egypt? Why did God do us such an injury? Why did we so foolishly follow and obey him in coming forth?
Num 11:21. Six hundred thousand footmen, fit for war, Exod 12:37, besides women, children, etc. That Moses speaks this as doubting or distrusting God’s words is evident enough from Num 11:22-23. And that Moses was not remarkably punished for this as he was afterward for the same sin, Num 20 next to God’s good pleasure may be imputed to the different circumstances of this and that sin: this was the first great offence of this kind, and therefore more easily passed by; that was after warning, and against more light and experience. This seems to have been spoken secretly in Moses’s breast; that openly and publicly before the people, and to their scandal, and therefore it was fit to be openly and severely punished to prevent the contagion of that example.
Num 11:22. Will they be sufficient for them? or where shall they have more?
Num 11:23. Waxed short, i.e. less able to work such great and glorious miracles as I have done.
Num 11:24. Moses went out of the tabernacle, into which he entered to receive God’s answers from the mercyseat, Num 7:89. The seventy men, either they are called seventy from the stated number, though two of them were lacking, Num 11:26, as the apostles are called the twelve, Matt 26:20, when one of that number was absent; or he is said to have gathered them, when he gave command to gather them. Round about the tabernacle; partly, that the awe of God might be imprinted upon their hearts, that they might more seriously undertake and more faithfully manage their high employment; partly, to gain them the more authority and respect from the people; and principally, because that was the place where God manifested himself, and gave his blessings, and therefore there he would bestow his Spirit upon them.
Num 11:25. Rested upon them, i.e. not only moved them for a time, but took up his settled abode with them, because the use and end of this gift was not temporary, but perpetual; they prophesied, i.e. discoursed of the word and works of God in a singular and marvellous manner, as the prophets did. So this word is used 1 Sam 10:5-6; Joel 2:28; Acts 2:17; 1 Cor 14:3. Yet were they not hereby constituted prophets or teachers, but civil magistrates and rulers, who together with the Spirit of government, which is here sufficiently implied, received also the Spirit of prophecy, as a sign and seal, both to themselves and to the people, that God had called them to that employment, and would be with them in it, as it was with Saul upon the same occasion, 1 Sam 10:10. Did not cease, either for that day; they continued in that exercise all that day, and, it may be, all the night too, as it is said of Saul, 1 Sam 19:24; or afterwards also, to note that this was a continued gift conferred upon them, to enable them the better to discharge their magistracy; which was more expedient for them than for the rulers of other people, because the Jews were under a theocracy, or the government of God, and even their civil controversies were decided out of that word of God which the prophets expounded; and in their wilderness condition they had frequent occasions of seeking counsel from God, which was the work of prophets, and they were to determine all things agreeably to the mind and will of God, which therefore they were obliged to study. Others translate the words, and they added not; so the sense is, They prophesied only this day for an assurance of vocation to and due qualification for their work, but afterwards they prophesied no more; the gift of prophecy ceased in them, and only the Spirit of government rested upon them.
Num 11:26. In the camp; not going to the tabernacle, as the rest did; either modestly declining that high employment from a tremble sense of their own insufficiency, as Saul did, 1 Sam 10:22; or not having sufficient or seasonable notice to repair thither; or, being detained in the camp and in their dwellings, whether by uncleanness, or sickness, or some urgent occasion, not without God’s special providence, that so the miracle might be more evident, and their call and authority more unquestionable, to all the people. Were written, to wit, in a book or paper, by Moses, who by God’s direction nominated the fittest and worthiest persons.
Num 11:27. Fearing lest his authority should be diminished by their prophesying; and thereby, as by the signal given at this time, taking authority to themselves without his knowledge and consent.
Num 11:28. One of his young men, or one of his choice ministers, a chosen or excellent person; which may be emphatically added, to note that even great and good men may mistake and misjudge about the works of God. Or, from his youth, as the words will bear, and the Chaldee, Syriac, etc. render it. So it may be added as a reason why Joshua above others were concerned for Moses’s honour and authority. He feared either schism or sedition, or that by their usurpation of authority independently upon Moses, and separately from him, his power and esteem might be lessened, as the next words show.
Num 11:29. Enviest thou; art thou grieved because the gifts and graces of God are imparted to others besides me? Compare John 3:26. He saith prophets, not rulers, for that he knew was absurd and impossible.
Num 11:30. Among the people, to exercise the gifts and authority now or formerly received.
Num 11:31. A wind from the Lord, i.e. an extraordinary and miraculous wind, both for its vehemency and for its effectsQuails; a delicious and very nourishing food, which, considering their greedy appetite, and the newness and plenty of it, disposed them to surfeits and other distemper of body, and prepared the way for the following plague. God gave them quails once before, Exod 16:13, but neither in the same quantity, nor with the same design and effect as now. From the sea; principally from the Red Sea, and both sides of it; where, by the report of ancient heathen writers, they were then in great numbers, and, no doubt, were wonderfully increased by God’s special providence for this very occasion. Two cubits high; not as if the quails did cover all the ground two cubits high for a day’s journey on each side of the camp, for then there had been no place left where they could spread them all abroad round about the camp, as it is said they did, Num 11:32; but the meaning is, that the quails came and fell down round about the camp for a whole day’s journey on each side of it, and that in all that space they lay here and there in great heaps, which were ofttimes two cubits high.
Num 11:32. Stood up, or rather rose up, which word is oft used for attempting or beginning to do any business. All night; some at one time, and some at the other, and some, through their greediness or diffidence, at both times. Ten homers, i.e. ten ass loads; which if it seem incredible, you must consider, 1. That the gatherers here were not all the people, which could not be without great confusion and other inconveniences; but some on the behalf of all, possibly one for each family, or the like, while the rest were exercised about other necessary things. So the meaning is not that every Israelite had so much for his share, but that every collector gathered so much for the family or others by whom he was intrusted. 2. That the people did not gather for their present use only, but for a good while to come, as we shall see; and being greedy and distrustful of God’s goodness, it is not strange if they gathered much more than they needed. 3. That the word rendered homers may signify heaps, as it doth Exod 8:14; Judg 15:16; Hab 3:15, and ten is oft put for many; and so the sense is, that every one gathered several heaps. If yet the number seems incredible, it must be further known, 4. That heathen and other authors affirm, that in those eastern and southern countries quails are innumerable, so that in one part of Italy, within the compass of five miles, there were taken about a hundred thousand of them every day for a month together; and that sometimes they fly so thick over the sea, that being weary they fall into ships, sometimes in such numbers that they sink them with their weight, as Varro and Solinus affirm. And Athenæus relates, that in Egypt, a country prodigiously populous, as all agree, they were in such plenty, that all those vast numbers of people could not consume them, but were forced to salt and keep them for their future use. So that there is no need at all that God should create innumerable quails for this purpose; which yet if it were affirmed he did, atheists and antiscripturists have no occasion of triumph, since they must either own the creation of the world, which is a far greater miracle, or ascribe the production of the world to a casual jumble of atoms, which is more senseless and ridiculous than all the fables of the poets. Spread them all abroad, that so they may dry them, and salt them, and preserve them for their future use, according to what they had seen and learned in Egypt.
Num 11:33. Chewed, Heb. cut off, to wit, from their mouths, which is here understood, and expressed Joel 1:5, i.e. ere it was taken away, as the flocks are said to be cut off from the fold, Hab 3:17, when they are lost and perished. The sense is, before they had done eating their quails, which lasted for a month, as appears from Num 11:20. A very great plague; whether it was leanness sent into them, Ps 106:15, whereby the food was deprived of its nourishing power, which it hath only from God’s blessing; or surfeit, a punishment most suitable to their sin, and most likely to follow their intemperate desire and use of this food; or the pestilence; it is not much material: but a great and sore plague unquestionably it was. Question. Why did God so sorely punish the people’s murmuring and complaining for lack of flesh here, when he spared them after the same sin, Exod 16? Answer. Because this sin was a far greater sin than that, and aggravated with worse circumstances; as proceeding not from necessity, as that did, when as yet they had no food, but from mere lust and wantonness, when they had manna constantly given them; as committed after large experience of God’s care and kindness, after God had pardoned their former sins, and after God had in a solemn and terrible manner made known his laws and duty to them.
Num 11:34. Kibrothhattaavah, Heb. The graves of lust, i.e. of the men that lusted, as it here follows. The abstract for the concrete, which is frequent; as poverty, 2 Kings 24:14, pride, Ps 36:11, deceit, sins, Prov 13:6, etc., dreams, Jer 27:9, are put for men who are poor, or proud, or deceitful, or sinful, or dreamers. And it notes that this plague did not seize upon all that did eat of the quails, for then all had been destroyed, but only upon those who were inordinate both in the desire and use of them.
Num 11:35. Of which place see on Num 33:17; Deut 1:1.
NUMBERS 12
Num 12:1-3: Miriam and Aaron murmur against Moses.
Num 12:4-5: God commandeth him, Aaron, and Miriam to come to the tabernacle, which they did.
Num 12:6-9: God rebuketh Aaron and Miriam.
Num 12:10: Miriam becometh leprous.
Num 12:11-12: Aaron humbling himself before Moses;
Num 12:13: he intercedeth for him.
Num 12:14-15: Miriam remains without the camp seven days.
Num 12:1. God permitted Miriam and Aaron to murmur against their brother, partly to exercise and discover his admirable meekness and patience for the instruction of after-ages; and partly, that by this shaking Moses’s authority might take the deeper root, and the people might be deterred from all sedition and rebellion against him by this example. Miriam seems to be first named, because she was the chief instigator or first mover of the sedition; wherefore she also is more eminently punished. The Ethiopian woman was either 1. Zipporah, who is here called an Ethiopian, in the Hebrew a Cushite, because she was a Midianite; the word Cush being generally used in Scripture, not for Ethiopia properly so called below Egypt, but for Arabia, as some late learned men have evidently proved from 2 Kings 19:9; 2 Chron 21:16; Ezek 29:10; Ezek 30:8-9; Hab 3:7, and other places. If she be meant, as it is commonly conceived, I suppose they did not quarrel with him for marrying her, because that was done long since, but for indulging her too much, and being swayed by her and her relations, by whom they might think he was persuaded to make this innovation, and to choose seventy rulers, as he had been formerly, Exod 18; by which co-partnership in government they thought their authority and reputation much diminished, especially when no notice was taken nor use made of them in the choice, but all was done by the direction of Moses, and for his assistance in the government. And because they durst not accuse God, who was the chief Agent in it, they charge Moses, his instrument, as the manner of men is. Or, 2. Some other woman, though not named in Scripture, whom he married either whilst Zipporah lived, or rather because she was now dead, though that, as really other things, be not recorded. For as the quarrel seems to be about his marrying a stranger, so it is probable it was a late and fresh occasion about which they contended, and not a thing done forty years ago. And it was lawful for him as well as any other to marry an Ethiopian or Arabian woman, provided she were, as doubtless this woman was, a sincere proselyte, which were by the law of God admitted to the same privileges with the Israelites, Exod 12:48; so there might be many reasons why Moses might choose to marry such a person rather than an Israelite, or why God so ordered it by his providence, either because she was a person of eminent worth and virtue, or because God intended that the government should not be continued in the hands of Moses’s children, and therefore would have some political blemish to be upon the family, as being strangers by one parent. And this they here urge as a blemish to Moses also.
Num 12:2. Are not we prophets as well as he? so Aaron was made, Exod 4:15-16, and so Miriam is called, Exod 15:20. See also Mic 6:4. And Moses hath debased and mixed the holy seed, which we have not done. Why then should he take all power to himself, and make rulers as he pleaseth, without consulting us in the case? The Lord heard it, i.e. observed their words and carriage to Moses.
Num 12:3. This is added as the reason why Moses took no notice of their reproach, but was one that heard it not, and why God did so speedily and severely plead Moses’s cause, because he did not avenge himself. Question 1. Did it become Moses thus to commend himself? Answer 1. The holy penmen of Scripture are not to be measured or censured by other profane writers, because they are guided by special instinct in every thing they write; and as they ofttimes publish their own and their near relations’ greatest faults, where it may be useful to the honour of God, and the edification of the church in after-ages; so it is not strange if for the same reasons sometimes they commend themselves, especially when they are forced to it by the insolence and contempt of their adversaries, which was Moses’s case here, in which case St. Paul also commends himself, 2 Cor 11:5, etc. 2 Cor 12:11-12; which they might the better do, because all their writings and carriage made it evident to all men that they did not this out of vainglory, and that they were exalted above the affectation of men’s praises, and the dread of men’s reproaches. 2. This might be added, as some other clauses were, by some succeeding prophet, which was no disparagement to the authority of the Holy Scriptures, seeing it is all written by one hand, though divers pens be used by it. Question 2: How was Moses so meek, when we oft times read of his anger, as Exod 11:8; Exod 16:20; Exod 32:19; Lev 10:16; Num 16:15; Num 20:10-11, compared with Ps 106:32-33? Answer 1. The meekest men upon earth are provoked sometimes, yea, oftener than Moses was. 2. True meekness doth not exclude all anger, but only such as is unjust, or immoderate, or implacable. Moses was and ought to be angry where God was offended and dishonoured, as he was in almost all the places alleged.
Num 12:4. Suddenly; partly to show his great respect unto Moses, and unto the grace of meekness; and partly to stifle the beginnings of the sedition, that this example might not spread amongst the people, who had too much of that leaven among them. Come out, to wit, out of your private dwellings, and from amongst the people, both that you may not infect them by such scandalous words, and partly that you may know my pleasure and your own doom.
Num 12:5. In the door of the tabernacle, where they stood without, not being admitted into the tabernacle, as Aaron used to be; which is noted as a sign of God’s displeasure.
Num 12:6. If you be prophets, as you pretend, yet know there is a difference among prophets, nor do I put equal authority and honour upon all of them. By a vision God represents things to the mind of a prophet when he is awake, as Gen 15:1; Gen 46:2; Dan 8:18; Dan 10:8. By a dream God manifests his mind to them when asleep, as Gen 20:3; Gen 28:12.
Num 12:7. i.e. Whom I have set over all my house, i.e. my church and people, and therefore over you, and who hath discharged his office faithfully, and not partially and self-seekingly, as you falsely accuse him.
Num 12:8. Mouth to mouth, i.e. distinctly, by an articulate voice; immediately, not by an interpreter, nor by shadows and representations in his fancy, as it is in visions and dreams; and familiarly. This is called speaking face to face, 2 John 12; 3 John 14. Apparently; plainly and certainly. Not in dark speeches; not in parables, similitudes, riddles, dark resemblances; as by showing a boiling pot, an almond tree, etc. to Jeremiah, a chariot with wheels, etc. to Ezekiel. The similitude of the Lord; not the face or essence of God, which no man can see and live, Exod 33:20; it being invisible, Col 1:15, and never seen by man, John 1:18; but some singular manifestation of his glorious presence, as Exod 33:11,20, etc.; Exod 34:5, etc.; Deut 34:10. Yea, the Son of God appeared to him in a human shape, which he took up for a time, that he might give him a foretaste of his future incarnation. My servant; who is so in such an eminent and extraordinary manner.
Num 12:9. From the door of the tabernacle, in token of his great displeasure, not waiting for their answer, and judging them unworthy of any further discourse.
Num 12:10. From off the tabernacle; not from the whole tabernacle, for then they must have removed, but from that part of the tabernacle whither it was come, to that part which was directly over the mercyseat, where it constantly abode. Miriam became leprous; she, and not Aaron, either because she was first or chief in the transgression, or because God would not have his worship either interrupted or dishonoured, which it must have been if Aaron had been leprous. White as snow: this kind of leprosy was the most virulent and incurable of all. See Exod 4:6; 2 Kings 5:27. It is true, when the leprosy began in a particular part, and thence spread itself over all the flesh by degrees, and at last made it all white, that was an evidence of the cure of the leprosy, Lev 13:12-13; but it was otherwise when one was suddenly and extraordinarily smitten with this universal whiteness, which showed the great corruption of the whole mass of blood, as it was here.
Num 12:11. Let not the guilt and punishment of this sin rest upon us, upon her in this kind, upon me in any other kind, but pray to God for the pardon and removal of it.
Num 12:12. As one dead; either naturally, because part of her flesh was putrefied and dead, and not to be restored but by the mighty power of God; or morally, because she was cut off from all converse with others, Lev 13:46. When he cometh out of his mother’s womb; like an untimely birth, without due shape and proportion, or like a stillborn child that hath been for some time dead in the womb, which when it comes forth is white and putrefied, and part of it consumed.
Num 12:13-14. Spit in her face, i.e. expressed some eminent token of indignation and contempt, which this was, Job 30:10; Isa 1:6. Should she not be ashamed, and withdraw herself from her father’s presence? as Jonathan did upon a like occasion, 1 Sam 20:34. So though God healed her according to Moses’s request, yet he would have her publicly bear the shame of her sin, and be a warning to others to keep them firm the same transgression. Seven days, the time appointed for cleansing the unclean. See Num 6:9; Num 31:19.
Num 12:15. Which was a testimony of respect to her both from God and from the people, God so ordering it, partly lest she should be overwhelmed by such a public rebuke from God, and partly lest, she being a prophetess, together with her person, the gift of prophecy should come into contempt.
Num 12:16. Hazeroth, where they abode, as is said, Num 11:35, for Miriam’s sake. In the wilderness of Paran, i.e. in another part of the same wilderness, as may be gathered from Num 10:12: see also Deut 33:2. It is possible they might have removed out of one part of that wilderness into another wilderness, and then returned again into another part of it, as we know the Israelites had many strange windings and turnings in their wilderness travels. And this part was more especially called Rithmah, Num 33:18, and Kadeshbarnea, Num 13:26; Deut 1:19, which were two noted places in that part, both which seem to be comprehended within their camp, or near adjoining to it.
NUMBERS 13
Num 13:1-3: God commandeth Moses to send spies to search out the land of Canaan.
Num 13:4-16: Their names.
Num 13:17-20: Moses’s commandment where to go, and what to do.
Num 13:23-29: Their return with the fruits of the land, and their report.
Num 13:30: They are encouraged by Caleb;
Num 13:31-33: but ten others dishearten them by their false report.
Num 13:1. In answer to the people’s petition about it, as is evident from Deut 1:22. And it is probable from the following story, that the people desired it out of diffidence of God’s promise and providence, though Moses liked of it as a prudent course to learn where or how to make the first invasion. And God granted their desire for their trial and punishment, as well knowing from what root it came.
Num 13:2. Do as the people press thee to do. Of every tribe of their fathers, i.e. which comes from their several parents or patriarchs. A ruler; a person of wisdom and authority, which might make his witness more considerable with the people.
Num 13:3-8. Called also Joshua, Num 13:16.
Num 13:9-11. i.e. Of that part of the tribe of Joseph which is peculiarly called the tribe of Manasseh, as the other part of it was called the tribe of Ephraim, Num 13:8. The name of Joseph is elsewhere appropriated to Ephraim, as Ezek 37:16,19; Rev 7:8; here to Manasseh; possibly to aggravate the sin of the ruler of this tribe, who did so basely degenerate from his noble ancestor, Joseph.
Num 13:12-16. Oshea notes a desire of salvation, signifying, Save, we pray thee, but Jehoshua, or Joshua, includes a promise of salvation, that he should save, or that God by his hands should save the people. So this was a prophecy of his succession to Moses in the government, and of the success of his arms.
Num 13:17. Southward, i.e. into the southern part of Canaan, which was the nearest part, and the worst too, being dry and desert, Josh 15:1,3; Judg 1:15; Ps 126:4, and therefore fittest for them to enter and pass through with less observation. Into the mountain, i.e. into the mountainous country, and thence into the valleys, and so take an exact survey of the whole land.
Num 13:18. What it is, both for largeness, and for nature and quality; as is more particularly expressed, Num 13:19-20.
Num 13:19. Good or bad, healthful or unwholesome, fruitful or barren. In tents, as the Arabians did; or in unwalled villages, which, like tents, are exposed to an enemy.
Num 13:20. Fat; rich and fertile. Be ye of good courage; doubt not but God will preserve you in this dangerous journey, and be not dismayed nor discouraged if you find the people numerous, potent, and well fortified.
Num 13:21. The wilderness of Zin, in the south of Canaan, Num 34:3; Josh 15:3; differing from the wilderness of Sin, which was nigh unto Egypt, Exod 16:1. To Hamath; i.e. from the south they passed through the whole land even to the northern parts of it, Rehob, a city in the northwest part, Josh 19:28; Judg 1:31; and Hamath, a city in the northeast part, Josh 19:35; Ezek 47:17. And that they might more expeditiously and securely perform this office, it is probable that they divided themselves into several shall parties, and informed themselves not only by their eye, but also by their ear, and the information of persons, of whom they inquired about the nature and condition of their land.
Num 13:22. Here Moses having generally described their process and course from south to north, now returns more particularly to relate some memorable places and passages, as that having entered the land in the southern parts, they travelled then till they came to Hebron. Came, Heb. he came, to wit, Caleb, as appears from Josh 14:9,12,14; for, as was now intimated, the spies distributed their work among them, and went either severally, or by pairs: and, it seems, the survey of this part was left to Caleb. Anak; a famous giant so called, whose children these are called, either more generally, as all giants sometimes were, or rather more specially, because Arba, from whom Hebron was called Kirjatharba, was the father of Anak, Josh 15:13. And this circumstance is mentioned as an evidence of the goodness of that land and soil, because the giants chose it for their habitation. Before Zoan in Egypt: this seems to be noted to confront the Egyptians, who vainly boasted of the antiquity of their city Zoan above all places.
Num 13:23. Upon a staff; either for the weight of it, considering the length of the way they were to carry it, or for the preservation of it whole and entire. In those eastern and southern countries there are vines and grapes of an extraordinary bigness, as Strabo and Pliny affirm.
Num 13:24-26. Kadesh; so called by way of abbreviation, which is frequent in Hebrew names, for Kadeshbarnea, Deut 1:19, which some rashly confound with Kadesh in the wilderness of Zin, Num 20:1; Num 27:14; Num 33:36; into which they came not till the fortieth year after their coming out of Egypt, as appears from Num 33:37-38 whereas they were in this Kadesh in the second year, and before they received the sentence of their forty years’ abode in the wilderness.
Num 13:27. They told him in the audience of the people, as appears from Num 13:30. They craftily begin their relation with commendations, that their following slanders might be more easily believed.
Num 13:28. Strong; potent for the strength of their body, and the valour of their minds.
Num 13:29. The south, where we are to enter the land; and they who were so eager and fierce against us that they came into the wilderness to fight with us, will without doubt oppose us when we come close by their land, and are about to settle in their neighbourhood, the rather, to revenge themselves for their former loss and shame received by us. Therefore they mention them, though they were no Canaanites. In the mountains, i.e. in the mountainous country in the southeast part of the land; so that you cannot enter there without great difficulty, both because of the noted strength and valour of those people, and because of the advantage they have from the mountains. By the sea; not the midland sea, which is commonly understood by that expression, but the Salt or Dead Sea, as appears, 1. Because it is that sea which is next to Jordan, as here follows. 2. Because the Canaanites dwelt principally in those parts, and not near the midland sea. So these guard the entrance on the east side, as the others do on the south.
Num 13:30. Caleb, together with Joshua, as is manifest from Num 14:6-7,30; but Caleb alone is here mentioned, possibly because he spake first and most, which he might better do, because he might be presumed to be more impartial than Joshua, who being Moses’s minister might be thought to speak only what he knew his master would like. Stilled the people; which implies either that they had began to murmur, or that by their looks and carriages they discovered that grief and anger which boiled in their breasts. Before Moses, or toward Moses, against whom they were incensed, as the man who had brought them into such sad circumstances. We are well able; partly in moral probability, because we are one people united under one head, whereas they are divided into several nations, and governments of differing counsels, and interests, and inclinations; and principally because of the assistance of the Almighty God.
Num 13:31. The men that went up with him; all of them, Joshua excepted. They are stronger than we, both in stature of body and numbers of people. Thus they wickedly question the power, and truth, and goodness of God, of all which they had such ample testimonies.
Num 13:32. They brought up, Heb. brought forth, to wit, out of their mouths; they uttered a reproach, or reproachful words. Of the land i.e. against it, or concerning the land. It is the genitive case of the object, as Matt 10:1; Matt 14:1. Eateth up the inhabitants; not so much by civil wars, as most think, for that was likely to make their conquest more easy; nor by the barrenness of the soil, which consumed the people with the excessive pains it required to make it fruitful, as others think, for they confessed the excellency of the land, Num 13:27; but rather by the unwholesomeness of the air and place, which they guessed from the many funerals which, as some Hebrew writers, not without probability, affirm, they observed in their travels through it; though that came to pass from another cause, even from the singular providence of God, which, to facilitate the Israelites’ conquest, cut off vast numbers of the Canaanites, either by a plague, or by the hornet sent before them, as is expressed Josh 24:12, or some other way.
Num 13:33. i.e. Small and contemptible.
NUMBERS 14
Num 14:1-4: The children of Israel murmur against Moses and Aaron.
Num 14:5-9: Moses, Aaron, Caleb, and Joshua go to appease the people;
Num 14:10: wherefore the people would have stoned them.
Num 14:11-12: The Lord threateneth them with the pestilence.
Num 14:13-19: Moses entreateth the Lord for the people.
Num 14:20-21: The Lord heareth Moses;
Num 14:22-23: yet promiseth that the murmurers shall never enter into the land of Canaan.
Num 14:26-35: Judgments on the murmurers.
Num 14:36-37: They that brought an evil report on the land die of the plague.
Num 14:40-45: They who would take possession of the land contrary to God’s command are smitten.
Num 14:1. Except Caleb and Joshua, and some few others. A synecdochial expression, the whole for the greatest part.
Num 14:2. Against Moses and against Aaron, as the instruments and occasions of their present calamity. That we had died in the wilderness: it was not long before they had their desire, and did die in the wilderness.
Num 14:3. From the instruments they rise higher, and strike at God the chief cause and author of their journey; by which we see the prodigious growth and progress of sin when it is not resisted. Should be a prey to the Canaanites, whose land we were made to believe we should possess.
Num 14:4. A captain, instead of Moses, one who will be more faithful to our interest than he. This was but a purpose or desire, and yet it is imputed to them as if they had done it, Neh 9:16-17, they appointed a captain, etc., even as Abraham’s purpose to offer up Isaac is reckoned for the deed, Heb 11:17. Let us return into Egypt. Stupendous madness! Whence should they have protection against the many hazards, and provision against all the wants of the wilderness? Could they expect either God’s cloud to cover and guide them, or manna from Heaven to lead them? Who should conduct them over the Red Sea? or, if they went another way, who should defend them against those nations whose borders they were to pass? What entertainment could they expect if the Egyptians, whom they had deserted and brought to so much ruin?
Num 14:5. As humble and earnest suppliants, either to the people, to entreat them to desist from their wicked and pernicious enterprise; or rather, to God, by comparing this with Num 16:4; Num 20:6, the only refuge to which Moses resorted in all such straits, and who alone was able to still and govern this tumultuous and stiffnecked people. Before all the assembly, that they might be awaked to apprehend their sin and danger, when they saw Moses at his prayers, whom God never used to deny, and never failed to defend, even with the destruction of his enemies.
Num 14:6. To testify their hearty grief for the people’s blasphemy against God and sedition against Moses, and that dreadful judgment which they easily foresaw this must bring upon the congregation and people of God.
Num 14:7-8. If by our rebellion and ingratitude we do not provoke God to loathe and forsake us.
Num 14:9. They are bread for us; we shall destroy them as easily as we do our bread or common food. Compare Num 24:8; Ps 14:4. Their defence, i.e. their counsel, conduct, and courage, and especially God, who was pleased to afford them his protection till their iniquities were full, Gen 15:16, is utterly departed from them, and hath given them up as a prey to us. The Lord is with us, by his special grace and almighty power, to save us from them; and from all our enemies.
Num 14:10. Now in the extremity of danger, to rescue his faithful servants, and to stop the rage of the people. In the tabernacle, i.e. upon or above the tabernacle, where the cloud usually resided, in which the glory of God did appear upon occasion, and now in a more illustrious manner, as the state of things required.
Num 14:11-12. This was not an absolute determination, as the event showed, but only a condition, like that of Nineveh’s destruction within forty days, with a condition implied, except there be speedy repentance, or powerful intercession.
Num 14:13. Then, i.e. in case thou dost utterly destroy them. Thou broughtest up this people, whereby thou didst get great honour to thyself, which now thou wilt certainly lose.
Num 14:14. To the inhabitants of this land, for there was much intercourse between these two nations.
Num 14:15. As one man, i.e. altogether, or to a man; and suddenly as it were by one blow, as if all had but one neck.
Num 14:16. His power was quite spent in bringing them out of Egypt, and could not finish the work he had begun and had sworn to do.
Num 14:17. Be great, i.e. appear to be great, discover its greatness; a real verb put for a declarative, or the thing for the manifestation of the thing. And this may be understood either, 1. Of God’s power in preserving the people, and carrying them on into Canaan, which sense may seem to be favoured by the foregoing verse, where the Egyptians deny that God had power to do so. And according to that sense he adds the following words, not as an explication of this power, but as an argument to move him to show forth his power for his people notwithstanding their sins, according as, or rather because, (as the Hebrew word is oft rendered,) he had spoken, saying, etc., and so he should maintain the honour and the truth of his own name, or of those titles which he had ascribed to himself. Or, 2. The power of his grace and mercy, or the greatness of his mercy, as he calls it, Num 14:19, in pardoning of this and their other sins; for to this the following words manifestly restrain it, according as thou hast spoken, etc., where the pardon of their sins is the only instance of this power both described in God’s titles, Num 14:18, and prayed for by Moses, Num 14:19, pardon, I beseech thee, etc., and granted by God in answer to him, Num 14:20, I have pardoned, etc. Nor is it strange that the pardon of sin, especially of such great sins, be spoken of as an act of power in God, because undoubtedly it is an act of omnipotent and infinite goodness; whence despairing sinners sometimes cry out that their sins are greater than God can pardon, as some translate Cain’s words, Gen 4:13. And since power is applied to God’s wrath in punishing sin, Rom 9:22, why may it not as well be attributed to God’s mercy in forgiving it? especially if it be considered that even in men revenge is an act of impotency, and consequently it must needs be an act of power to conquer their passions and inclinations to revenge, and to pardon those enemies whom they could destroy.
Num 14:18. These words may seem to be very improperly mentioned, as being a powerful argument to move God to destroy this wicked people, and not to pardon them. It may be answered, that Moses useth these words together with the rest, partly because he would not sever what God had put together, and partly to show that he did not desire a fulfil and absolute pardon, (but was willing that God should execute his vengeance upon the principal authors of this rebellion, and leave some character of his displeasure upon all the people, as God did,) but only that God would not disinherit them, Num 14:12, nor kill all the people as one man, Num 14:15, nor destroy them both root and branch, because he, had promised not to extend his wrath against them in punishing their sins beyond the third and fourth generation. But the truer answer seems to be, that these words are to be translated otherwise, and in destroying he will not utterly destroy, though he visit the iniquity of the fathers upon the children, unto the third and fourth generation. Of which see on Exod 34:7, where all this verse is explained.
Num 14:19. After many and great provocations; show thyself still to be the same sin-pardoning God.
Num 14:20. So far as not utterly to destroy them, as I threatened, Num 14:12, and thou didst fear, and beg the prevention of it, Num 14:15.
Num 14:21. i.e. With the report of the glorious and righteous acts of God in punishing this rebellious people in manner following. That this is the true sense, appears both from the particle of opposition, and the solemn introduction of them. But truly as I live, and from the following verses, because all these men, etc., which come in without any note of opposition, and have a manifest relation to and connexion with this verse.
Num 14:22. My glory, i.e. my glorious appearances in the cloud, and in the tabernacle. Ten times, i.e. many times. A certain number for an uncertain, as Gen 31:7; Lev 26:8; Job 19:3. Though some reckon ten times precisely, wherein they did eminently provoke God.
Num 14:24. Joshua is not here named, because he was not now among the people, but a constant attendant upon Moses; nor was he to be reckoned as one of them, any more than Moses and Aaron were, because he was to be their chief commander. Another spirit with him, i.e. was a man of another temper and carriage, faithful and courageous, not acted by that evil spirit of cowardice, unbelief, unthankfulness, disobedience, which ruled in his brethren, but by the Spirit of God. Fully, i.e. universally and constantly, in and through difficulties and dangers, which made his partners halt. The land whereinto he went; in general, Canaan, and particularly Hebron, and the adjacent parts, Josh 14:9. Shall possess it, or, shall expel it, i.e. its inhabitants, the land being oft put for the people of it. Compare Josh 8:7; Josh 14:12.
Num 14:25. In the valley; beyond the mountain at the foot whereof they now were, Num 14:40. And this clause is added, either, 1. As an aggravation of Israel’s misery and punishment, that being now ready to enter and take possession of the land, they are forced to go back into the wilderness; or, 2. As an argument to oblige them more willingly to obey the following command of returning into the wilderness, because their enemies were very near them, and severed from them only by that Idumean mountain, and if they did not speedily depart, their enemies would hear of them and fall upon them, and so the evil which before they causelessly feared would come upon them; they, their wives, and their children would become a prey to the Amalekites and Canaanites, because God had forsaken them, and would not assist nor defend them. The verse may be rendered thus, And, or But, for the present, the Amalekite and the Canaanite dwell in the valley; therefore (which particle is here understood, as it is in