14  The murmuring of the people against Moses and Aaron, Num 14:1-4.
Their fruitless endeavour to still them, Num 14:5-10.
God's threatening utterly to destroy them, Num 14:11-12.
The intercession of Moses, Num 14:13-19.
The decree that all that generation should die in the wilderness, Num 14:20-35.
The immediate death of the spies, Num 14:36-39.
The ill success of those who would go up notwithstanding, Num 14:40-45.

14:16 Not able - 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.

14:17 Be great - That is appear to be great, discover its greatness: namely, the power of his grace and mercy, or the greatness of his mercy, in pardoning this and their other sins: for to this the following words manifestly restrain it, 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, and granted by God in answer to him, Num 14:20. Nor is it strange that the pardon of sin, especially such great sins, is spoken of as an act of power in God, because undoubtedly it is an act of omnipotent and infinite goodness.

14:18 Visiting the iniquity - These words may seem to be 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, because he would not sever what God had put together. 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.

14:20 I have pardoned - So far as not utterly to destroy them.

14:21 With the glory of the Lord - With the report of the glorious and righteous acts of God in punishing this rebellious people.

14:22 My glory - That is, my glorious appearances in the cloud, and in the tabernacle. Ten times - That is, many times. A certain number for an uncertain.

14:24 Caleb - Joshua is not 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. He had another spirit - Was a man of another temper, faithful and courageous, not acted by that evil spirit of cowardice, unbelief, disobedience, which ruled in his brethren but by the spirit of God. Fully - Universally and constantly, through difficulties and dangers, which made his partners halt. Whereinto he went - In general, Canaan, and particularly Hebron, and the adjacent parts, Jos 14:9.

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 nowready 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 followingcommand 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 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 would not assist nor defend them.By the way of the Red - sea - That leadeth to the Red - sea, and to Egypt, the place whither you desire to return.

14:28 As ye have spoken - When you wickedly wished you might die in the wilderness.

14:30 You - Your nation; for God did not swear to do so to these particular persons.

14:32 Your carcases - See with what contempt they are spoken of, now they had by their sin made themselves vile! The mighty men of valour were but carcases, now the Spirit of the Lord was departed from them!It was very probably upon this occasion, that Moses wrote the ninetieth psalm.

14:33 Forty years - So long as to make up the time of your dwelling in the wilderness forty years; one whole year and part of another were past before this sin or judgment. Your whoredoms - The punishment of your whoredoms, of your apostacy from, and perfidiousness against your Lord, who was your husband, and had married you to himself.

14:34 Each day for a year - So there should have been forty years to come, but God was pleased mercifully to accept of the time past as a part of that time. Ye shall know my breach of promise - That as you have first broken the covenant between you and me, by breaking the conditions of it, so I will make it void on my part, by denying you the blessings promised in that covenant. So you shall see, that the breach of promise wherewith you charged me, lies at your door, and was forced from me by your perfidiousness.

14:37 By the plague - Either by the pestilence, or by some other sudden and extraordinary judgment, sent from the cloud in which God dwelt, and from whence he spake to Moses, and wherein his glory at this time appeared before all the people, Num 14:10, who therefore were all, and these spies among the rest, before the Lord.

14:38 But Joshua and Caleb lived still - Death never misses his mark, nor takes any by oversight who are designed for life, tho' in the midst of those that are to die.

14:39 And the people mourned greatly - But it was now too late. There was now no place for repentance. Such mourning as this there is in hell; but the tears will not quench the flames.

14:40 Gat them up - Designed or prepared themselves to go up.

14:45 The Canaanites - Largely so called, but strictly the Amorites.Hormah - A place so called afterwards, Num 21:3, from the slaughter or destruction of the lsraelites at this time.

15  Laws, concerning meal - offerings and drink offerings, Num 15:1-16.
Concerning dough for heave - offerings, Num 15:17-21.
Sacrifices for sins of ignorance, Num 15:22-29.
Concerning presumptuous sinners, Num 15:30-31.
An instance in the sabbath - breaker, Num 15:32-36.
Concerning fringes on the borders of their garments, Num 15:37-41.

15:2 I give you - Will certainly give you, not withstanding this great provocation. And for their better assurance hereof he repeats and amplifies the laws of sacrifices, whereby through Christ he would be reconciled to them and theirs upon their repentance.

15:3 A sacrifice - A peace - offering.

15:4 A tenth deal - The tenth part of an Ephah, that is, about five pints. An hin contained about five quarts.

15:6 Two tenth - deals - Because this belonged to a better sacrifice than the former; and therefore in the next sacrifice of a bullock, there are three tenth deals. So the accessory sacrifice grows proportionably with the principal.

15:8 Peace - offerings - Such as were offered either freely or by command, which may be called peace - offerings or thank - offerings, by way of eminency, because such are offered purely by way of gratitude to God, and with single respect to his honour, whereas the peace - offerings made in performance of a vow were made and offered, with design of getting some advantage by them.

15:12 Their number - As many cattle as ye sacrifice, so many meal and drink - offerings ye shall offer.

15:15 Before the Lord - As to the worship of God: his sacrifices shall be offered in the same manner and accepted by God upon the same terms, as yours: which was a presage of the future calling of the Gentiles.And this is added by way of caution, to shew that strangers were not upon this pretence to partake of their civil privileges.

15:19 When ye eat - When you are about to eat it: for before they eat it, they were to offer this offering to God. The bread - That is, the bread - corn.

15:20 The threshing floor - That is, of the corn in the threshing floor, when you have gathered in your corn.

15:22 All these commandments - Those now spoken of, which concern the outward service of God, or the rites or ceremonies belonging to it. And herein principally this law may seem to differ from that Lev 4:13, which speaks of some positive miscarriage, or doing that which ought not to have been done, about the holy things of God; whereas this speaks only of an omission of something which ought to have been done about holy ceremonies.

15:30 Reproacheth the Lord - He sets God at defiance, and exposeth him to contempt, as if he were unable to punish transgressors.

15:32 On the sabbath - day - This seems to be added as an example of a presumptuous sin: for as the law of the sabbath was plain and positive, so this transgression of it must needs be a known and wilful sin.

15:33 To all the congregation - That is, to the rulers of the congregation.

15:34 They - That is, Moses and Aaron, and the seventy rulers.What should be done - That is, in what manner he was to be cut off, or by what kind of death he was to die, which therefore God here particularly determines: otherwise it was known in general that sabbath - breakers were to be put to death.

15:38 Fringes - These were certain threads or ends, standing out a little further than the rest of their garments, lest there for this use.In the borders - That is, in the four borders or quarters, as it is, Deu 22:12.Of their garments - Of their upper garments. This was practiced by the Pharisees in Christ's time, who are noted for making their borders larger than ordinary. A ribband - To make it more obvious to the sight, and consequently more serviceable to the use here mentioned.Of blue - Or, purple.

15:39 For a fringe - That is, the ribband, shall be unto you, shall serve you for a fringe, to render it more visible by its distinct colour, whereas the fringe without this was of the same piece and colour with the garment, and therefore less observeable. That ye seek not - Or, enquire not for other rules and ways of serving me than I have prescribed you. Your own heart, and eyes - Neither after the devices of your own hearts, as Nadab and Abihu did when they offered strange fire; nor after the examples of others which your eyes see, as you did when you were set upon worshipping a calf after the manner of Egypt. The phylacteries worn by the Pharisees in our Lord's time, were a different thing from these. Those were of their own invention: these were a divine institution.

15:40 Be ye holy - Purged from sin and sincerely devoted to God.

15:41 I am the Lord your God - Though I am justly displeased with you for your frequent rebellions, for which also I will keep you forty years in the wilderness, yet I will not utterly cast you off, but will continue to be your God.

16  Korah, Dathan and Abiram, rise up against Moses, Num 16:1-4.
Moses reasons with them, Num 16:5-11.
Sends for Dathan and Abiram, who refuse to come, Num 16:12-14.
His proposal to Korah, Num 16:15-19.
The punishment of the rebels, Num 16:20-35.
Their censers preserved for a memorial, Num 16:36-40.
A new insurrection stopped by a plague, Num 16:41-45.
Aaron stays the plague, Num 16:46-50.

16:1 The son of Izhar - Amram's brother, Exo 6:18, therefore Moses and he were cousin germans. Moreover, Izhar was the second son of Kohath, whereas Elizaphan, whom Moses had preferred before him, and made prince or ruler of the Kohathites, Num 3:30, was the son of Uzziel, the fourth son of Kohath. This, the Jewish writers say, made him malcontent, which at last broke forth into sedition. Sons of Reuben - These are drawn into confederacy with Korah, partly because they were his next neighbours, both being encamped on the south - side, partly in hopes to recover their rights of primogeniture, in which the priesthood was comprehended, which was given away from their father.

16:2 Rose up - That is, conspired together, and put their design in execution. Before Moses - Not obscurely, but openly and boldly, not fearing nor regarding the presence of Moses.

16:3 They - Korah, Dathan and Abiram, and the rest, who were all together when Moses spake those words, Num 16:5-7, but after that, Dathan and Abiram retired to their tents, and then Moses sent for Korah and the Levites, who had more colourable pretences to the priesthood, and treats with them apart, and speaks what is mentioned, Num 16:8-11. Having dispatched them, he sends forDathan and Abiram, Num 16:12, that he might reason the case with them also apart. Against Aaron - To whom the priesthood was confined, and against Moses, both because this was done by his order, and because before Aaron's consecration Moses appropriated it to himself. For whatever they intended, they seem not now directly to strike at Moses for his supreme civil government, but only for his influence in the disposal of the priesthood. Ye take too much - By perpetuating the priesthood in yourselves and family, with the exclusion of all others from it. All are holy - A kingdom of priests, an holy nation, as they are called, Exo 19:6, a people separated to the service of God, and therefore noless fit to offer sacrifice and incense, than you are. Among them - By his tabernacle and cloud, the tokens of his gracious presence, and therefore ready to receive sacrifices from their own hands. Ye - Thou Moses, by prescribing what laws thou pleasest about the priesthood, and confining it to thy brother; and thou Aaron by usurping it as thy peculiar privilege.

16:4 On his face - Humbly begging that God would direct and vindicate him. Accordingly God answers his prayers, and strengthens him with new courage, and confidence of success.

16:5 To - morrow - Heb. In the morning, the time appointed by men for administering justice, and chosen by God for that work. Some time is allowed, partly that Korah and his company might prepare themselves and their censers, and partly to give them space for consideration and repentance. He will cause him - He will by some evident token declare his approbation of him and his ministry.

16:8 Ye sons of Levi - They were of his own tribe, nay, they were of God's tribe. It was therefore the worse in them thus to mutiny against God and against him.

16:9 To minister to them - So they were the servants both of God and of the church, which was an high dignity, though not sufficient for their ambitious minds.

16:11 Against the Lord - Whose chosen servant Aaron is. You strike at God through Aaron's sides.

16:12 Dathan and Abiram - To treat with them and give them, as he had done Korah and his company, a timely admonition. Come up - To Moses's tabernacle, whither the people used to go up for judgment.Men are said in scripture phrase to go up to places of judgment.

16:14 These men - Of all the people who are of our mind: wilt thou make them blind, or persuade them that they do not see what is visible to all that have eyes, to wit, that thou hast deceived them, and broken thy faith and promise given to them?

16:15 Respect not their offering - Accept not their incense which they are now going to offer, but shew some eminent dislike of it. He calls it their offering, though it was offered by Korah and his companions, because it was offered in the name and by the consent of all the conspirators, for the decision of the present controversy between them and Moses. I have not hurt one of them - I have never injured them, nor used my power to defraud or oppress them, as I might have done; I have done them many good offices, but no hurt: therefore their crime is without any cause or provocation.

16:16 Before the Lord - Not in the tabernacle, which was not capable of so many persons severally offering incense, but at the door of the tabernacle, where they might offer it by Moses's direction upon this extraordinary occasion. This work could not be done in that place, which alone was allowed for the offering up of incense; not only for its smallness, but also because none but priests might enter to do this work.Here also the people, who were to be instructed by this experiment, might see the proof and success of it.

16:18 Fire - Taken from the altar which stood in that place, for Aaron might not use other fire. And it is likely the rememberance of the death of Nadab and Abihu deterred them from offering any strange fire.

16:19 Against them - That they might be witnesses of the event, and, upon their success, which they doubted not of, might fall upon Moses and Aaron. And it seems by this that the people were generally incensed against Moses, and inclined to Korah's side. The glory appeared - In the cloud, which then shone with greater brightness and majesty, as atoken of God's approach and presence.

16:22 The spirits - And this is no empty title here, but very emphatical. Thou art the maker of spirits, destroy not thy own workmanship!O thou who art the preserver of men, and of their spirits, the Lord of spirits, Job 12:10, who as thou mayst justly destroy this people, so thou canst preserve whom thou pleasest: the father of spirits, the souls.Deal mercifully with thy own children: the searcher of spirits, thou canst distinguish between those who have maliciously railed this tumult, and those whose ignorance and simple credulity hath made them a prey to crafty seducers. Of all flesh - Of all mankind: the word flesh is often put for men. One man - Korah, the ringleader of this sedition.

16:24 The congregation - Whom for your sakes I will spare upon the condition following.

16:25 Unto Dathan - Because they refused to come to him. The elders - The seventy rulers, whom he carried with him for the greater solemnity of the action, and to encourage them in their work, notwithstanding the obstinate and untractable nature of the people they were to govern.

16:27 Stood in the door - An argument of their foolish confidence, obstinacy and impenitency, whereby they declared that they neither feared God, nor reverenced man.

16:28 All these works - As the bringing of the people out of Egypt; the conducting of them through the wilderness; the exercising authority among them; and giving laws to them concerning the priesthood.

16:29 The death of all men - By a natural death. The visitation of all men - By plague, or sword, or some usual judgment. The Lord hath not sent me - I am content that you take me for an imposter, falsely pretending to be sent of God.

16:32 All that appertained unto Korah - That is, all his family which were there, women, children, and servants; but his sons, who were spared, Num 26:11, Num 26:58 Ch1 6:22, Ch1 6:37, were absent either upon some serviceof the tabernacle, or upon some other occasion, God so ordering it by his providence either because they disliked their fathers act, or upon Moses's intercession for them. This expression may intimate, that Korah himself was not here, but that he continued with his two hundred and fifty men before the Lord, where they were waiting for God's decision of the controversy. Nor is it probable that their chief captain would desert them, and leave them standing there without an head, especially, when Aaron his great adversary, abode there still, and did not go with Moses to Dathan. And Korah may seem to have been consumed with those two hundred and fifty. And so much is intimated, Num 16:40, that no stranger come near to offer incense before the Lord, that he be not as Korah, and as his company, that is, destroyed, as they were, by fire from the Lord. And when the Psalmist relates this history, Psa 106:17-18, the earth's swallowing them up is confined toDathan and Abiram, Psa 106:17, and for all the rest of that conspiracy it is added, Psa 106:18. And a fire was kindled in their company, the flame burnt up the wicked.

16:33 Into the pit - Into the earth, which first opened itself to receive them, and then shut itself to destroy them.

16:35 From the Lord - From the cloud, wherein the glory of the Lord appeared.

16:37 To Eleazer - Rather than to Aaron, partly because the troublesome part of the work was more proper for him, and partly lest Aaron should be polluted by going amongst those dead carcasses; for it is probable this fire consumed them, as lightning sometimes doth, others, by taking away their lives, and leaving their bodies dead upon the place.Out of the burning - From among the dead bodies of those men who were burnt. Yonder - Far from the altar and sanctuary, into an unclean place, where the ashes were wont to be cast: by which God shews his rejection on of their services. They are hallowed - By God's appointment, because they were presented before the Lord by his express order, Num 16:16-17.

16:38 Their own souls - That is, their own lives: who were the authors of their own destruction. The altar - Of burnt - offerings, which was made of wood, but covered with brass before this time, Exo 27:1-2, to which this other covering was added for farther ornament, and security against the fire, continually burning upon it. A sign - A warning to all strangers to take heed of invading the priesthood.

16:40 To him - To Eleazer. These words belong to Num 16:38, the meaning is, that Eleazer did as God bade him.

16:41 On the morrow - Prodigious wickedness and madness so soon to forget such a terrible instance of Divine vengeance! The people of the Lord - So they call those wicked wretches, and rebels against God! Tho' they were but newly saved from sharing in the same punishment, and the survivors were as brands plucked out of the burning, yet they fly in the face of Moses and Aaron, to whose intercession they owe their preservation.

16:42 They - Moses and Aaron, who in all their distresses made God their refuge.

16:43 Moses and Aaron came - To hear what God, who now appeared, would say to them.

16:45 They fell upon their faces - To beg mercy for the people; thus rendering Good for Evil.

16:46 Incense - Which was a sign of intercession, and was to be accompanied with it. Go unto the congregation - He went with the incense, to stir up the people to repentance and prayer, to prevent their utter ruin.This he might do upon this extraordinary occasion, having God's command for his warrant, though ordinarily incense was to be offered only in the tabernacle.

16:48 The living - Whereby it may seem that this plague, like that fire, Num 11:1, began in the uttermost parts of the congregation, and so proceeded destroying one after another in an orderly manner, which gave Aaron occasion and direction so to place himself, as a mediator to God on their behalf.

17  The blossoming of Aaron's rod, Num 17:1-9.
It is laid up for a memorial, Num 17:10-11.
The people are terrified, Num 17:12-13.

17:2 Of every one - Not of every person, but of every tribe. A rod - That staff, or rod, which the princes carried in their hands as tokens oftheir dignity and authority. Every man's name - Every prince's: for they being the first - born, and the chief of their tribes might above all others pretend to the priesthood, if it was communicable to any of their tribes, and besides each prince represented all his tribe: so that this was a full decision of the question. And this place seems to confirm, that not only Korah and the Levites, but also those of other tribes contested with Moses and Aaron about the priesthood, as that which belonged to all the congregation they being all holy.

17:3 Aaron's name - Rather than Levi's, for that would have left the controversy undecided between Aaron and the other Levites, whereas this would justify the appropriation of the priesthood to Aaron's family. One rod - There shall be in this, as there is in all the other tribes, only one rod, and that for the head of their tribe, who is Aaron in this tribe: whereas it might have been expected that there should have been two rods, one for Aaron, and another for his competitors of the same tribe. But Aaron's name was sufficient to determine both the tribe, and that branch or family of the tribe, to whom this dignity should be affixed.

17:4 Before the testimony - That is, before the ark of the testimony, close by the ark. I will meet with you - And manifest my mind to you, for the ending of this dispute.

17:6 Among their rods - Was laid up with the rest, being either one of the twelve, as the Hebrews affirm, or the thirteenth, as others think.

17:8 Into the tabernacle - Into the most holy place, which he might safely do under the protection of God's command, though otherwise none but the high - priest might enter there, and that once in a year.

17:10 To be kept for a token - it is probable, the buds and blossoms and fruit, all which could never have grown together, but by miracle, continued fresh, the same which produced them in a night preserving them for ages.

17:12 We perish - Words of consternation, arising from the remembrance of these severe and repeated judgments, from the threatening of death upon any succeeding murmurings, and from the sense of their own guilt and weakness, which made them fear lest they should relapse into the same miscarriages, and thereby bring the vengeance of God upon themselves.

17:13 Near - Nearer than be should do; an error which we may easily commit. Will God proceed with us according to his strict justice, till all the people be cut off?

18  The Work of the priests and Levites, Num 18:1-7.
The maintenance of the priests, Num 18:8-20.
Of the Levites, Num 18:21-24.
The portion they are to pay to the priests, Num 18:25-32.

18:1 Shall bear the iniquity of the sanctuary - Shall suffer the punishment of all the usurpations, or pollutions of the sanctuary, or the holy things, by the Levites, or any of the people, because you have power from me to keep them all within their bounds. Thus the people are in good measure secured against their fears. Also they are informed that Aaron's high dignity was attended with great burdens, having not only his own, but the people's sins to answer for; and therefore they had no such reason to envy him, if the benefits and dangers were equally considered.The iniquity of your priesthood - That is, Of all the errors committed by yourselves, or by you permitted in others in things, belonging to your priesthood.

18:2 Unto thee - About sacrifices and offerings and other things, according to the rules I have prescribed them. The Levites are said to minister to Aaron here, to the church, Num 16:9, and to God, Deu 10:8. They shall not contend with thee for superiority, as theyhave done, but shall be subordinate to thee. Thy sons with thee - Or, both to thee, and to thy sons with thee: Which translation may seem to be favoured by the following words, before the tabernacle, which was the proper place where the Levites ministered. Besides, both the foregoing words, and the two following verses, entirely speak of the ministry of the Levites, and the ministry of the priests is distinctly spoken of, Num 18:5.

18:3 They charge - That is, that which thou shalt command them and commit unto them.

18:5 The sanctuary - Of the holy, and of the most holy place.

18:6 To you they are given as a gift - We are to value it as a great gift of the divine bounty, to have those joined to us, that will be helpful and serviceable to us, in the service of God.

18:7 The altar - Of burnt - offering. Within the veil - This phrase here comprehends both the holy and the most holy place. As a gift which I have freely conferred upon you, and upon you alone; and therefore let no man henceforth dare either to charge you with arrogance in appropriating this to yourselves, or to invade your office.

18:8 I have given them - Not only the charge, but the use of them for thyself and family. By reason of the anointing - That is, because thou art priest, and art to devote thyself wholly to my service.

18:9 Most holy - Such as were to be eaten only by the priests, and that in the sanctuary. Reserved - That is, such sacrifices or parts of sacrifices as were not burnt in the fire. Render unto me - By way of compensation for a trespass committed against me, in which case a ram was to be offered, which was a most holy thing, and may be particularly designed here.

18:10 In the most holy place - In the court of the priests, where there were places for this use, which is called the most holy place, not simply and absolutely, but in respect of the thing he speaks of because this was the most holy of all the places appointed for eating holy things, whereof some might be eaten in any clean place in the camp, or in their own house.

18:13 Whatsoever is first ripe - Not only the first - fruits of the oil and wine, and wheat now mentioned, but all other first - fruits of all other grains, and all fruit trees. Clean - And none else, because these were first offered to God, and by consequence given to priests; but for those which were immediately given to the priests, the clean and unclean might eat of them.

18:14 Devoted - Dedicated to God by vow or otherwise, provided it be such a thing as might be eaten: for the vessels or treasures of gold and silver which were dedicated by Joshua, David, or others, were not the priests, but appropriated to the uses of the temple.

18:15 Of men - Which were offered to God in his temple, and to his service and disposal.

18:16 Those that are to be redeemed - Namely, of men only, not of unclean beasts, as is manifest from the time and price of redemption here mentioned, both which agree to men; the time, Num 18:16, the price, Num 3:46-47, but neither agree to unclean beasts, which were to beredeemed with a sheep, Exo 13:13, and that after it was eight days old.

18:17 Holy - Namely, in a peculiar manner, consecrated to an holy use, even to be sacrificed to God. Deu 15:19.

18:18 The flesh - All the flesh of them, and not only some parts, as in other sacrifices.

18:19 A covenant of salt - A durable and perpetual covenant; so called here and Ch2 13:5, either, because salt is a sign of incorruption, as being of singular use to preserve things from corruption: or, because it is ratified on their part by salt, which is therefore called the salt of the covenant, for which the priests were obliged to take care, that it should never be lacking from any meat - offering, Lev 2:13. And this privilege conferred upon the priests is called a covenant because it is given them conditionally, upon condition of their service, and care about the worship of God.

18:20 In their land - In the land of the children of Israel. You shall not have a distinct portion of land, as the other tribes shall. The reason of this law, was, partly because God would have them wholly devoted to his service, and therefore free from worldly incumbrances; partly, because God had abundantly provided for them otherwise, by tithes and first - fruits and oblations; and partly that by this means being dispersed among the several tribes, they might have the better opportunity for teaching and watching over the people. I am thy part - I have appointed thee a liberal maintenance out of my oblations.

18:21 The tenth - For the tithes were all given to the Levites, and out of their tithes the tenth was given to the priests.

18:22 Nigh - So nigh as to do any proper act to the priests or Levites.

18:23 Their iniquity - The punishment due not only for their own, but also for the people's miscarriage, if it be committed through their connivance or negligence. And this was the reason why the priests withstood King Uzziah, when he would have burnt incense to the Lord.

18:24 An heave - offering - An acknowledgment that they have all their land and the fruits of it from God's bounty.Note the word heave - offering, which is for the most part understood of a particular kind of offerings heaved or lifted up to the Lord, is here used for any offering.

18:26 Ye shall offer up an heave - offering - They who are employed in assisting the devotions of others, must be sure to pay their own as an heave - offering. Prayers and praises, or rather the heart lifted up in them, are now our heave - offerings.

18:27 As though it were the corn - It shall be accepted of you as much as if you offered it out of your own lands and labours.

18:28 To Aaron - And to his children, who were all to have their share herein.

18:29 Your gifts - Not only out of your tithes, but out of the other gifts which you receive from the people, and out of those fields which shall belong to your cities. Offer - To the priest. As many gifts, so many heave - offerings; you shall reserve a part out of each of them for the priest. The hallowed part - the tenth part, which was the part or proportion that God hallowed or sanctified to himself as his proper portion.

18:31 Every place - In every clean place, and not in the holy place only.

18:32 Neither shall ye pollute the holy things - As you will do, if you abuse their holy offerings, by reserving that entirely to yourselves, which they offer to God to be disposed as he hath appointed, namely, part to you, and part to the priests.

19  The manner of preparing the water of purification, Num 19:1-10.
Of using it, Num 19:11-22.

19:2 Red - A fit colour to shadow forth the bloody nature of sin, and the blood of Christ, from which this water and all other rites had their purifying virtue. No blemish - A fit type of Christ. Upon which never came yoke - Whereby may be signified, either that Christ in himself was free from all the yoke or obligation of God's command, till for our sakes he put himself under the law; or that Christ was not forced to undertake our burden and cross, but did voluntarily chuse it. He was bound and held with no other cords but those of his own love.

19:3 Eleazar - Who was the second priest, and in some cases, the deputy of the high - priest. To him, not to Aaron, because this service made him unclean for a season, and consequently unfit for holy ministrations, whereas the high - priest was, as far as possibly he could, to be preserved from all sorts of defilement, fit for his high and holy work. Without the camp - Partly because it was reputed an unclean and accursed thing, being ladenwith the sins of all the people; and partly to signify that Christ should suffer without the camp, in the place where malefactors suffered.

19:4 Before the tabernacle - Or, towards the tabernacle, standing at a good distance from it, even without the camp, yet turning and looking towards it. For here is no intimation that he went into the camp before this work was done, but rather the contrary is implied, Num 19:7. And because being defiled by this work he could not come near the tabernacle, it was sufficient for him to turn and look towards it. This signified his presenting this blood before the Lord by way of atonement for his and the people's sins, and his expectation of acceptance and pardon only from God, and from his mercy - seat in the tabernacle. And this typified the satisfaction that was made to God, by the death of Christ, who by the eternal Spirit offered himself without spot to God, and did as it were sprinkle his own blood before the sanctuary, when he said, Into thy hands I commend my spirit!

19:5 Burn the heifer - To signify the sharp and grievous sufferings of Christ for our sins. Her blood - All of it, but what was spent in sprinkling.

19:6 Cedar - wood, hyssop, scarlet - All which are here burnt, and as it were offered to God, that they might be sanctified to this holy use for the future; for of these kinds of things was the sprinkle made wherewith the unclean were sprinkled, Lev 14:4.

19:7 Shall be unclean - Partly to teach us the imperfection of the Levitical priesthood, in which the priest himself was defiled by some parts of his work, and partly to shew that Christ himself, though he had no sin of his own, yet was reputed by men, and judged by God, as a sinful person, by reason of our sins which were laid upon him.

19:9 For a water - Or, to the water, that is, to be put to the water, or mixed with it. Of separation - Appointed for the cleansing of them that are in a state of separation, who for their uncleanness are separated from the congregation. It is a purification for sin - Heb.a sin, that is, an offering for sin, or rather a mean for expiation or cleansing of sin. And this was a type of that purification for sin, which our Lord Jesus made by his death.

19:10 The stranger - A proselyte.

19:12 With it - With the water of separation. On the third day - To typify Christ's resurrection on that day by which we are cleansed or sanctified.

19:13 Whosoever toucheth - If this transgression be done presumptuously; for if it was done ignorantly, he was only to offer sacrifice. Defiled - By approaching to it in his uncleanness: for holy things or places wereceremonially defiled with the touch of any unclean person or thing. Is upon him - He continues in his guilt, not now to be washed away by this water, but to be punished by cutting off.

19:16 With a sword - Or by any other violent way.

19:17 Running water - Waters flowing from a spring or river, which are the purest. These manifestly signify God's spirit, which is oft compared to water, and by which alone true purification is obtained. Those who promise themselves benefit by the righteousness of Christ, while they submit not to the influence of his spirit, do but deceive themselves; for they cannot be purified by the ashes, otherwise than in the running water.

19:20 That shall not purify himself - Shall contemptuously refuse to submit to this way of purification.

19:21 Shall wash his clothes - Because he is unclean. It is strange, that the same water should cleanse one person, and defile another. But God would have it so, to teach us that it did not cleanse by any virtue in itself, or in the work done, but only by virtue of God's appointment: to mind the laws of the imperfection of their priesthood, and their ritual purifications and expiations, and consequently of the necessity of a better priest and sacrifice and way of purifying; and to shew that the efficacy of God's ordinances doth not depend upon the person or quality of his ministers, because the same person who, was polluted himself could and did cleanse others. He that toucheth the water - Either by sprinkling of it, or by being sprinkled with it; for even he that was cleansed by it, was not fully cleansed as soon as he was sprinkled, but only at the even of that day.

19:22 The unclean person - Not he who is so only by touching the water of separation, Num 19:21, but he who is so by the greater sort of uncleanness, which lasted seven days, and which was not removed without the use of this water of purification.

20  This chapter begins the history of the fortieth year of the Israelites wandering in the wilderness. Little is recorded of them from the beginning of their second year till this, which brought them to the borders of Canaan. Here is,

1. The death of Miriam, Num 20:1.
   
2. The fetching water out of the rock, Num 20:2-13.
   
3. The treaty with the Edomites, Num 20:14-21.
   
4. The death of Aaron and installment of Eleazar, Num 20:22-29.
   

20:1 Then - To wit, after many stations and long journeys here omitted, but particularly described, Num 33:1-49. Zin - A place near the land of Edom, distinct and distant from that Sin, Exo 16:1.The first month - Of the fortieth year, as is evident, because the next station to this was in mount Hor, where Aaron died, who died in the fifth month of the fortieth year, Num 33:38.Moses doth not give us an exact journal of all occurrences in the wilderness, but only of those which were most remarkable, and especially of those which happened in the first and second, and in the fortieth year.Miriam died - Four months before Aaron, and but a few more before Moses.

20:2 No water - Which having followed them through all their former journeys, began to fail them here, because they were now come near countries, where waters might be had by ordinary means, and therefore God would not use extraordinary, lest he should seem to prostitute the honour of miracles. This story, though like that, Exo 17:1-7, is different from it, as appears by divers circumstances. It is a great mercy, to have plenty of water; a mercy which if we found the want of, we should own the worth of.

20:3 Before the Lord - Suddenly, rather than to die such a lingering death. Their sin was much greater than that of their parents, because they should have taken warning by their miscarriages, and by the terrible effects of them, which their eyes had seen.

20:8 The rod - That which was laid up before the Lord in the tabernacle; whether it was Aaron's rod, which was laid up there, Num 17:10,or Moses's rod by which he wrought so many miracles. For it is likely, that wonder - working rod, was laid up in some part of the tabernacle, though not in or near the ark, where Aaron's blossoming rod was put.

20:9 From before the Lord - Out of the tabernacle.

20:12 Ye believed me not - But shewed your infidelity: which they did, either by smiting the rock, and that twice, which is emphatically noted, as if he doubted whether once smiting would have done it, whereas he was not commanded to smite so much as once, but only to speak to it: or by the doubtfulness of these words, Num 20:10.Must we fetch water out of the rock? which implies a suspicion of it, whereas they should have spoken positively and confidently to the rock to give forth water. And yet they did not doubt of the power of God, but of his will, whether he would gratify these rebels with this farther miracle, after so many of the like kind. To sanctify me - To give me the glory of my power in doing this miracle, and of my truth in punctually fulfilling my promise, and of my goodness in doing it notwithstanding the peoples perverseness. In the eyes of Israel - This made their sin scandalous to the Israelites, who of themselves were too prone to infidelity; to prevent the contagion, God leaves a monument of his displeasure upon them, and inflicts a punishment as publick as their sin.

20:13 Meribah - That is, strife. In them - Or, among them, the children of Israel, by the demonstration of his omnipotency, veracity, and clemency towards the Israelites, and of his impartial holiness and severity against sin even in his greatest friends and favourites.

20:14 All the travel - All the wanderings and afflictions of our parents and of us their children, which doubtless have come to thine ears.

20:16 An Angel - The Angel of the Covenant, who first appeared to Moses in the bush, and afterward in the cloudy pillar, who conducted Moses and the people out of Egypt, and through the wilderness. For though Moses may be called an angel or messenger yet it is not probable that he is meant, partly because Moses was the person that sent this message; and partly because another angel above Moses conducted them, and the mention hereof to the Edomites, was likely to give more authority to their present message. In Kadesh - Near, the particle in being so often used.

20:17 The wells - Or, pits, which any of you have digged for your private use, not without paying for it, Num 20:19, but only of the waters of common rivers, which are free to all passengers. No man's property ought to be invaded, under colour of religion. Dominion is founded in providence, not in Grace.

20:18 By me - Through my country: I will not suffer thee to do so: which was an act of policy, to secure themselves from so numerous an host.

20:19 Said - That is, their messengers replied what here follows.

20:23 And the Lord spake unto Moses and Aaron - So these two dear brothers must part! Aaron must die first: but Moses is not likely to be long after him. So that it is only for a while, a little while, that they are separated.

20:24 Because they rebelled - This was one but not the only reason.God would not have Moses and Aaron to carry the people into Canaan, for this reason also, to signify the insufficiency of the Mosaical law and Aaronical priesthood to make them perfectly happy, and the necessity of a better, and to keep the Israelites from resting in them, so as to be taken off from their expectation of Christ.

20:26 His garments - His priestly garments, in token of his resignation of his office. Put them on Eleazar - By way of admission and inauguration to his office.

20:27 In the sight of all the congregation - That their hearts might be more affected with their loss of so great a pillar, and that they all might be witnesses of the translation of the priesthood from Aaron to Eleazar.

20:28 And Moses stript Aaron - And Death will strip us. Naked we came into the world: naked we must go out. We shall see little reason to be proud of our cloaths, our ornaments, or marks of honour, if we consider how soon death will strip us of all our glory, and take the crown off from our head! Aaron died there - He died in Mosera, Deu 10:6.Mosera was the general name of the place where that station was, and mount Hor a particular place in it. Presently after he was stript of his priestly garments, he laid him down and died. A good man would desire, if it were the will of God, not to outlive his usefulness. Why should we covet to continue any longer in this world, than while we may do God and our generation some service?

20:29 Saw - Understood by the relation of Moses and Eleazar, and by other signs. Thirty days - The time of publick and solemn mourning for great persons.

21  The defect of Arad, Num 21:1-3.
The people murmur and are plagued with fiery serpents, Num 21:4-6.
They are healed by looking on the brazen serpent, Num 21:7-9.
They journey forward, Num 21:10-20.
Conquer Sihon, Num 21:21-31.
And Og, Num 21:33-35.

21:1 King Arad - Or rather, the Canaanite King of Arad: for Arad is not the name of a man, but of a city or territory. And he seems to be called a Canaanite in a general sense, as the Amorites and others.The south - Of Canaan, towards the east, and near the dead sea.Of the spies - Not of those spies which Moses sent to spy the land, for that was done thirty eight years before this, and they went so privately, that the Canaanites took no notice of them, nor knew which way they came or went; but of the spies which he himself sent out to observe the marches and motions of the Israelites. Took some of them prisoners - Which God permitted for Israel's humiliation, and to teach them not to expect the conquest of that land from their own wisdom or valour.

21:2 I will utterly destroy them - I will reserve no person or thing for my own use, but devote them all to total destruction.

21:3 They utterly destroyed them - Neither Moses nor the whole body of the people did this but a select number sent out to punish that king and people, who were so fierce and malicious that they came out of their own country to fight with the Israelites in the wilderness; and these, when they had done this work, returned to their brethren into the wilderness.But why did they not all now go into Canaan, and pursue this victory?Because God would not permit it, there being several works yet to be done, other people must be conquered, the Israelites must be farther humbled and tried and purged, Moses must die, and then they shall enter, and that in a more glorious manner, even over Jordan, which shall be miraculously dried up, to give them passage. Hormah - That is, utter destruction.

21:4 By way of the Red - sea - Which leadeth to the Red - sea, as they must needs do to compass the land of Edom. Because of the way - By reason of this journey, which was long and troublesome, and unexpected,because the successful entrance and victorious progress which some of them had made in the borders of Canaan, made them think they might have speedily gone in and taken possession of it, and so have saved the tedious travels and farther difficulties, into which Moses had again brought them.

21:5 Against God - Against Christ, their chief conductor, whom they tempted, Co1 10:19. Thus contemptuously did they speak of Manna, whereas it appears it yielded excellent nourishment, because in the strength of it they were able to go so many and such tedious journeys.

21:6 Fiery serpents - There were many such in this wilderness, which having been hitherto restrained by God, are now let loose and sent among them. They are called fiery from their effects, because their poison caused an intolerable heat and burning and thirst, which was aggravated with this circumstance of the place, that here was no water, Num 21:5.

21:8 A fiery serpent - That is, the figure of a serpent in brass, which is of a fiery colour. This would require some time: God would not speedily take off the judgment, because he saw they were not throughly humbled.Upon a pole - That the people might see it from all parts of the camp, and therefore the pole must be high, and the serpent large. When he looketh - This method of cure was prescribed, that it might appear to be God's ownwork, and not the effect of nature or art: and that it might be an eminent type of our salvation by Christ. The serpent signified Christ, who was in the likeness of sinful flesh, though without sin, as this brazen serpent had the outward shape, but not the inward poison, of the other serpents: the pole resembled the cross upon which Christ was lifted up for our salvation: and looking up to it designed our believing in Christ.

21:9 He lived - He was delivered from death, and cured of his disease.

21:10 In Oboth - Not immediately, but after two other stations mentioned, Num 33:43-44.

21:12 The valley of Zared - Or rather, by the brook of Zared, which ran into the dead sea.

21:13 On the other side - Or rather, on this side of Arnon, for so it now was to the Israelites, who had not yet passed over it.Between Moab and the Amorites - Though formerly it and the land beyond it belonged to Moab, yet afterwards it had been taken from them by Sihon. This is added to reconcile two seemingly contrary commands of God, the one that of not meddling with the land of the Moabites, Deu 2:9, the other that of going overArnon and taking possession of the land beyond it, Deu 2:24, because, saith he, it is not now the land of the Moabites, but of the Amorites.

21:14 The book of the wars of the Lord - This seems to have been some poem or narration of the wars and victories of the Lord, either by: or relating to the Israelites: which may be asserted without any prejudice to the integrity of the holy scripture, because this book doth not appear to have been written by a prophet, er to be designed for a part of the canon, which yet Moses might quote, as St. Paul doth some of the heathen poets. And as St. Luke assures us, that many did write an history of the things done, and said by Christ, Luk 1:1, whose writings were never received as canonical, the like may be conceived concerning this and some few other books mentioned in the old testament.The brooks - The brook, the plural number for the singular, as the plural number rivers is used concerning Jordan, Psa 74:15, and concerning Tigris, Nah 2:6, and concerning Euphrates, Psa 137:1, all which may be to called because of the several little streams into which they were divided.

21:15 Ar - A chief city in Moab.

21:16 Beer - This place and Mattanah, Nahaliel, and Bamoth named here, Num 21:19, are not mentioned among those places where they pitched or encamped, Num 33:1-49. Probably they did not pitch or encamp in these places, but only pass by or through them. I will give them water - In a miraculous manner. Before they prayed, God granted, and prevented them with the blessings of goodness. And as the brasen serpent was the figure of Christ, so is this well a figure of the spirit, who is poured forth for our comfort, and from him flow rivers of living waters.

21:17 Spring up - Heb. ascend, that is, let thy waters, which now lie hid below in the earth, ascend for our use. It is either a prediction that it should spring up, or a prayer that it might.

21:18 With their staves - Probably as Moses smote the rock with his rod, so they struck the earth with their staves, as a sign that God would cause the water to flow out of the earth where they smote it, as he did before out of the rock. Perhaps they made holes with their staves in the sandy ground, and God caused the water immediately to spring up.

21:20 Pisgah - This was the top of those high hills of Abarim.

21:21 Sent messengers - By God's allowance, that so Sihon's malice might be the more evident and inexcusable, and their title to his country more clear in the judgment of all men, as being gotten by a just war, into which they were forced for their own defence.

21:22 Let me pass - They spoke what they seriously intended and would have done, if he had given them quiet passage.

21:24 From Arnon - Or, which reached from Arnon; and so here is a description or limitation of Sihon's conquest and kingdom, that is, extended only from Arnon, unto the children of Ammon; and then the following words, for the border of the children of Ammon was strong, come in very fitly, not as a reason why the Israelites did not conquer the Ammonites, for they were absolutely forbidden to meddle with them, Deu 3:8,but as a reason why Sihon could not enlarge his conquests to the Ammonites, as he had done to the Moabites. Jabbok - A river by which the countries of Ammon and Moab were in part bounded and divided. Strong - Either by the advantage of the river, or by their strong holds in their frontiers.

21:26 Was the city of Sihon - This is added as a reason why Israel took possession of this land, because it was not now the land of the Moabites, but in the possession of the Amorites. The former king - The predecessor of Balak, who was the present king. See the wisdom ofprovidence, which prepares long before, for the accomplishing God's purposes in their season! This country being designed for Israel, is before - hand put into the hand of the Amorites, who little think they have it but as trustees, till Israel comes of age. We understand not the vast reaches of providence: but known unto God are all his works!

21:27 In proverbs - The poets or other ingenious persons, of the Amorites or Canaanites, who made this following song of triumph over the vanquished Moabites: which is here brought in, as a proof that this was now Sihon's land, and as an evidence of the just judgment of God in spoiling the spoilers, and subduing those who insulted over their conquered enemies. Come into Heshbon - These are the words either of Sihon speaking to his people, or of the people exhorting one another to come and possess the city which they had taken. Of Sihon - That which once was the royal city of the king of Moab, but now is the city of Sihon.

21:28 A fire - The fury of war, which is fitly compared to fire.Out of Heshbon - That city which before was a refuge and defence to all the country, now is turned into a great annoyance. It hath consumed Ar - This may be understood not of the city Ar, but of the people or thecountry subject or belonging to that great and royal city. The lords of the high places - The princes or governors of the strong holds, which were frequently in high places, especially in that mountainous country, and which were in divers parts all along the river Arnon. So the Amorites triumphed over the vanquished Moabites. But the triumphing of the wicked is short!

21:29 People of Chemosh - The worshippers of Chemosh: so the God of the Moabites was called. He, that is, their God, hath delivered up his own people to his and their enemies; nor could he secure even those that had escaped the sword, but suffered them to be carried into captivity.The words of this and the following verse seem to be not a part of that triumphant song made, by some Amoritish poet, which seems to be concluded, Num 21:28, but of the Israelites making their observation upon it. And here they scoff at the impotency not only of the Moabites, but of their God also, who could not save his people from the sword of Sihon and the Amorites.

21:30 Though you feeble Moabites, and your God too, could not resist Sihon, we Israelites, by the help of our God, have shot, with success and victory, at them, at Sihon and his Amorites.Heshbon - The royal city of Sihon, and by him lately repaired, Is perished - Is taken away from Sihon, and so is all his country, even as far as Dibon.

21:32 Jaazer - One of the cities of Moab formerly taken from them by Sihon, and now taken from him by the Israelites.

21:33 Og - Who also was a king of the Amorites. And it may seem that Sihon and Og were the leaders or captains of two great colonies which came out of Canaan, and drove out the former inhabitants of these places. Bashan - A rich country, famous for its pastures and breed of cattle, and for its oaks.

14 Поколение, выросшее в рабстве, не способно завоевать землю обетованную и обречено кончить жизнь в пустыне.

15:38 Кисти на краях одежд с нитями из голубой (или пурпурной) шерсти, употреблявшимися для культовых тканей, должны были служить напоминанием о священном характере общины. На древних изображениях палестинского костюма (ср. Втор 22:12) эти кисточки украшали края одежды. В иудейскую эпоху их помещали только на углах. Христос следует этому обычаю (Мф 9:20), но укоряет тех, кто выставляет эти украшения напоказ (Мф 23:5).

16:33 "Сошли... живые в преисподнюю" (евр "шеол"). Шеол - слово неизвестного происхождения, обозначающее глубины земли (Втор 32:22; Ис 14:9и т.д.), куда "нисходят" умершие (Быт 37:35; 1 Цар 2:6и т. д.), где злые и добрые вместе (Пс 88:49; Иез 32:17-32) ведут жалкое существование (Екк 9:10) и где Бог не восхваляется (Пс 6:6; Пс 87:6, Пс 87:12-13; Пс 113:25; Ис 38:18). Однако сила Бога живого (ср. Втор 5:26) проявляется и в этом безрадостном месте (1 Цар 2:6; Прем 16:13; Ам 9:2). Учение о загробных наградах и наказаниях и о воскресении (вдохновленное надеждой псалмопевцев, - Пс 15:10-11; Пс 48:16), появляется в ясной форме только под конец ВЗ (Прем 3:5) в связи с возникновением веры в бессмертие (см. Прем 3:4; 2 Макк 7:9).

18:7 "Внутри за завесой" - жертвенник, на котором приносятся жертвы, и Святое-святых, куда первосвященник входит только один. ВЗ-ные священники, как и НЗ-ные, в первую очередь - исполнители богослужебных функций.

19 Гл. 19 составляет одно целое: очистительная вода (ст. Числ 19:17-22), содержащая пепел рыжей телицы, закланной и сожженной за пределами стана (ст. Числ 19:1-10), служит для устранения нечистоты, возникшей при соприкосновении с умершим (ст. Числ 19:11-16). Этот обряд, упоминаемый еще только в двух местах (Числ 31:23; Евр 9:13), указывает на старый обычай, приравнивая его к искупительному жертвоприношению за грех (ст. Числ 19:17, ср. ст. Числ 19:4-5с Лев 16:27и ст. Числ 19:8с Лев 16:28). Другие обычаи подобным образом вошли в Закон Моисеев (Лев 14:2-7; Числ 5:17-28; Втор 21:1-9). Телица должна была быть рыжей, так как на древнем Востоке считалось, что оттенки цвета, близкие к красному, обладали профилактическим свойством: красный цвет, символ крови, признававшейся жизненным началом, предохранял от смерти.

20:12 В чем заключался проступок Моисея и Аарона, остается для нас непонятным. Может быть у Моисея не было достаточно веры, когда он первый раз ударил по скале жезлом; или же Моисей был наказан за то, что не смог убедить народ выполнить повеление Господне: "и на меня прогневался Господь за вас" (Втор 1:37; Втор 3:26; Втор 4:21; Пс 105:33).

21:4-9 Сказание говорит о великой исцеляющей силе веры. Поэтому и Христос сравнивал Свой Крест с медным змеем, вознесенным в пустыне подобно знамени спасения (Ин 3:14). Медный змей почитался в Израиле как реликвия вплоть до 8 в. до Р.Х. (4 Цар 18:4).

21:14 "Книга браней Господних" - древний сборник эпических песен, впоследствии исчезнувший. Упоминается только в этом месте.

14:19 «Не из опасения лишиться своего начальства, — замечает св. Ефрем Сирин, — но по любви ходатайствует Моисей за народ: ибо ему обещано было, что если истреблены будут евреи, то он станет начальником еще большего народа» ( Исх 22:10; Чис 14:12 ) (Ефрем Сирин. Толк. на кн. Чис, гл. 14).

14:22  Искушали Меня уже десять раз. Слово «десять» можно понимать и в смысле обобщения многократных явлений, и как указание на следующие десять возмущений народа: 1) при Чермном море; 2) в Мерре; 3) в пустыне Син; 4) при несоблюдении закона о неоставлении манны до утра; 5) при несоблюдении закона о несобирании манны в субботу; 6) в Рефидиме; 7) при Синае; 8) в Тавере; 9) в Киброт-Гаттааве; 10) в Кадес-Варни.

14:23 Грубочувственное жестоковыйное старшее поколение евреев, выросшее под влиянием Египта, оказалось неспособным осуществить идею царства Иеговы в земле обетования, а потому лишенным ее. В Ханаан войдет молодое поколение евреев, выросшее в пустыне, под непрерывным воздействием осязательных проявлений величия, могущества, благости Божьей ( Втор 8:2-5 ).

14:24 Ниже, в 30 и 38 ст. изъясняемой главы, вместе с Халевом упоминается и Иисус Навин.

14:37 Умерли, быв поражены внезапной смертью у порога скинии. «Смерть поразила соглядатаев прежде других, — замечает св. Ефрем Сирин, — за то, что они заградили народу дверь обладания землей, столь для него желанной. (Заградив дверь земли обетованной) соглядатаи отверзли двери шеола для 600 000 человек, которые сошли туда после них» (Толк. на кн. Чис, гл. 14).

14:45  Хорма — столичный город одного из ханаанских князей в Негебе, севернее Кадета. Прежде Хорма назывался Цэфаер ( Суд 1:17 ). Позднейшее название (Хорма) придано месту тогда, когда евреи предавали заклятию города Ханаана ( Чис 21:3; Суд 1:17 ).

15:1-12 Ср. Исх 29:40; Лев 23:13 . ¹/₁₀ часть ефы равняется приблизительно 3 ¹/₂ фунта; ¹/₄ гина — 2-м бутылкам.

15:13-16  Туземец — израильтянин, имеющий поселиться в Ханаане на правах собственника. Пришелец — иноплеменник, принявший обрезание и вступивший членом в израильскую общину.

15:17-21 В Исх 22:29 и 23:19 указано приносить от начатков плодов земли, от гумна и от точила. В других местах пояснено, что первые плоды земли приносятся в виде: а) высушенного и растолченного зерна, с елеем и ладаном ( Лев 2:14 ); б) первого снопа жатвы на 16 авива ( Исх 23; Лев 23:10-11 ); двух хлебов возношения в день Пятидесятницы ( Лев 23:17 ). В комментируемых стихах устанавливается новый вид возношения от начатков: возношение начатков от теста в виде лепешки. Возношения составляли собственность священников.

15:22-29 См. 4 гл. кн. Лев .

15:30  Сделать дерзкою рукою значит — впасть в грех не по слабости, не по неведению или ошибке, а намеренно, с целью явного противления закону.

15:36 «Дабы не послужил он образцом беззакония, как первый нарушитель закона», — замечает блаж. Феодорит (Толк. на кн. Чис, вопр. 30).

15:38  Из голубой шерсти, потому что голубой цвет, объясняет блаж. Феодорит, напоминает человеку о небе (Толк. на кн. Чис, вопр. 31). Впоследствии обычай нашивания кистей сохранился, но смысл этого обычая утратился, что видим из обличительных речей Спасителя. В настоящее время евреи употребляют таллит (покрывало с кистями) лишь во время синагогального богослужения.

16:1-2 Страх от рассказов соглядатаев земли Ханаанской, неудача самовольного вторжения в заповедные пределы, предстоящее скитание по только что пройденным пустыням произвели в народе общий упадок духа и вместе с тем крайнее недовольство своим положением. Влияние Моисея ослабело; с упадком этого влияния ослабла и дисциплина. Пользуясь таким состоянием народа, левит Корей со знатнейшими рувимлянами Дафаном, Авироном и Авнаном составили заговор с целью произвести коренное изменение в церковно-гражданском устройстве общины. Вскоре на сторону заговорщиков перешли еще 250 «именитых» людей. Заговор прикрывался высокой идеей святости всего народа. «Полно вам! — говорили заговорщики Моисею и Аарону. — Все общество свято, среди всех Господь! Зачем же вы ставите себя выше всех в народе Господнем?..» Опасность бунта была очевидна: это не было скоропреходящим возмущением людей, лишенных воды или пищи, — возмущением так же скоро прекращающимся, как и возникающим. На суд возбужденного народа были представлены основные принципы строя его социально-церковной жизни... В случае успеха задуманного заговорщиками предприятия, дезорганизованной еврейской массе могла угрожать серьезная опасность: часть евреев возвратилась бы, вероятно, в Египет, к котлам египетского мяса; часть затерялась бы в пустынях и часть ассимилировалась бы с туземными обитателями Ханаана. Отсюда понятна та страшная кара, которая обрушилась на зачинщиков движения и которая должна была отрезвить их единомышленников.

16:16  И все общество твое, т. е. все твои сторонники.

16:36-50 Ст. 36-50 в еврейском тексте отнесены к 17-й главе.

16:37 Приказание отдается не Аарону, потому что первосвященник ни в коем случае не должен оскверняться прикосновением к умершим ( Лев 21:11 ).

16:38 Принесенные (хотя и незаконно) пред Господа кадильницы освятились этим приношением и потому их материал не мог быть эксплуатирован в обыденном употреблении.

16:41 Ропот народа на другой день чудесного знамения в пользу богоизбранности Моисея и Аарона осязательно свидетельствует о широте и серьезности заговора. Последовавшее вслед за этим «поражение» в народе ( ст. 46 и 49 ) является актом наказания и вразумления.

16:47-48 Новое наглядное подтверждение богодарованного через Моисея закона, по которому воскурять перед Господом могли только лица, избранные на служение Ему. Принесенное чуждыми руками, курение фимиама сопровождалось гибелью, а принесенное законно посвященным лицом — спасением для людей. Первосвященник Аарон, заступивший народ, может быть рассматриваем как прообраз великого Первосвященника, ходатая человеков перед Богом.

17:1-5 (евр. ст. 16-20) Чтобы сильнее укрепить в народе веру в богоизбранность первосвященника и дать постоянное осязательное свидетельство ее, Бог совершает чудо с сухим жезлом Аарона. Вслед за грозным знамением смерти упорствующих в своем неверии следовало знамение, которое указывало на полноту духовной жизни, даруемую избранному и через избранного всем верным сынам Израиля.

17:6 Берутся жезлы, как выражение власти. Жезл Левина колена был тринадцатым.

17:8 По верованию Церкви, расцветший жезл Аарона прообразовал: а) бессеменное происхождение Иисуса Христа по плоти от безневестной Девы Марии: «Жезл Ааронов прозябший (читаем в Богород. по 1 п. кан. 23 апр.), иже от Иессева прображаше израстший корень, Тя Пречистую, цвет миру воссиявшую, Бога воплощенна» и пр.; б) нетление плоти Христовой: «ибо Еммануил, став сыном естества тленных, один пребыл нетленным; в Себе одном явил тайну нетления, бесстрастия и бессмертия» (св. Ефрем Сирин. Толк. на кн. Чис, гл. XVII), — соделываясь «подобием будущего воскресения» человеков (св. Епифаний Кипрский); в) обилие возрождающей и укрепляющей благодати Божьей в Церкви Христовой: «Жезл во образ тайны приемлется, прозябанием бо предрассуждает священника: не плодящей же прежде Церкви, ныне процвете древо креста в державу и утверждение» (3 п. кан. Честн. Кр.).

17:10  Пред ковчегом — подобно тому, как и сосуд с манной ( Исх 16:34 ).

17:12-13 Сознавая истинность богоизбрания своих вождей, народ все еще не может освободиться от чувства мрачного отчаяния при виде явной несбыточности своих противозаконных вожделений.

Дальнейший период 38-летнего (40 лет считаются с момента выступления из Раамсеса) странствования, как мрачный период вымирания народа по грозному суду правды Божьей, пройден бытописателем почти полным молчанием. В течение означенного времени израильтяне или всей массой переходили из одного оазиса на другой (подобно бедуинам) и жили там, пока была провизия для скота; или же, разделившись на группы, перекочевывали каждая самостоятельно. Возможно, что кроме скотоводства, известные группы народа занимались порою и земледелием (ср. Быт 26 ). Моисей же должен был со скинией в разное время посещать означенные группы народа. Средоточным, так сказать, связующим, центром народных групп мог быть округ Негеб, преддверие земли обетованной.

18:1-7 Священники и левиты обязывались быть благоговейными и аккуратными исполнителями своих обязанностей. Ни рядовой израильтянин не имел права вторгаться в область служения левита, ни рядовой левит — в область служения священника, под страхом смерти.

18:8-13 Имеются в виду определенные законом части жертв, приношения начатков и дары в скинию, — поступающие в пользу священников. Приношения начатков, благоговейные дары в скинию, грудь и плечо мирных жертв могли быть употребляемы в пищу всеми (чистыми) членами священнического семейства, включая сюда и рабов; остальное же, как «великую святыню», вкушали только мужчины священнического рода.

18:14 Заклятое не могло сделаться ничьею частною собственностью; оно поступало в собственность скинии ( Лев 27:28 ). Заклятые евеяне сделаны были дровосеками и водоносами «при жертвеннике Господнем» ( Нав 9:27 ).

18:15-18 Ср. Исх 13:2,12-16; 34:20 . Перворожденное от чистого скота принималось натурой. Перворожденный от людей заменялся выкупом. Перворожденное от нечистых животных или выкупалось, или заменялось чистым животным, или же продавалось, с обращением вырученного в скинию ( Лев 27:27 ).

18:19  Завет соли — завет постоянного общения.

18:20 Колено Левия не получило того земельного надела, какой сделался достоянием других колен. Материально благосостояние священников и левитов было поставлено в самую тесную связь с интенсивностью религиозного настроения еврейского народа. Поэтому, наряду с нравственными, священники и левиты имели и материальные побуждения заботиться о поддержании религиозной жизни Израиля на требуемой законом высоте.

18:21 Наряду с частями жертв и приношениями, в пользу сынов Левия поступала десятая часть (десятина) всего того, что члены других колен получали при своих земельных участках. Принимая во внимание то обстоятельство, что при теократическом режиме в еврейской общине церковные повинности были в то же время и государственными, мы найдем, что вышеотмеченный комплект материальных повинностей Израиля на нужды его церковной и государственной организации не может быть назван непосильным.

18:26-32 Из общелевитской десятины в пользу священников выделяется десятая часть (десятина) как приношение со стороны левитов.

19:1-2 Для очистительной жертвы употреблялась рыжая телица, так как багряный цвет символизует греховную нечистоту человека. В Ис 1:18 говорится: «Если будут грехи ваши как багряное, — как снег убелю». По предположению блаж. Феодорита, цвет жертвенной телицы мог указывать также на материал (красная земля), из которого было создано тело первого падшего человека (Толк. на кн. Чис, вопр. 35). Назначено было животное женского пола, вероятно, потому, что женский пол, как пол рождающий, наиболее ярко мог выразить идею духовного возрождения от греховной смерти.

Без порока, у которой нет недостатка, — по общему правилу для жертвенных животных.

На которой не было ярма и которая, следовательно, до принесения в жертву Господу не была в услужении у человека.

19:3-10 Жертвоприношение, вопреки правилам для других жертв, совершалось вне стана. Кропление жертвенной кровью производилось по направлению к дверям скинии. На сожигаемую телицу священник бросал кедровое дерево, иссоп и нитку из червленой шерсти. Следуя указаниям св. ап. Павла о прообразовательном значении жертвы рыжей телицы ( Евр 9:13,14; 13:11-13 ), отцы Церкви выясняют, что кедровое дерево было знаменованием креста Господня; червленая нить — Владычной крови; иссоп — животворящей и освящающей силы благодати Христовой: «окропи меня иссопом, — говорится в Пс 50:9 , — и буду чист; омой меня — и буду белее снега». Заклание же телицы вне стана предуказывало страдание Спасителя вне стен Иерусалима (блаж. Феодорит. Толк. на кн. Чис, вопр. 35; такое же объяснение дает и блаж. Августин). Пепел сожженной телицы, разбавленный «живой (ключевой) водой», являлся средством для снятия с человека законной нечистоты, прознаменуя собою тайну новозаветного крещения водою и духом. Всеочищающая благодать Св. Духа в новозаветном Писании символически изображается под образом «живой воды» ( Ин 7:38,39 ). Первосвященник освобождался от принесения в жертву за грехи народа рыжей телицы, дабы избегнуть законной нечистоты (ст. 7), недопустимой в первосвященнике. Обязанные участвовать в жертвоприношении, как нечистые до вечера, должны были предварительно совершить обряд очищения и затем уже присоединиться к стану. Труп рыжей телицы (как и труп человека) почитался нечистым, оскверняющим прикоснувшегося к нему, — как вообще в силу тесной связи смерти с грехом, породившим смерть ( Быт 3:19 ), так и в силу особенного, специального, предназначения рыжей телицы, символа сжигаемого греха.

19:11-22 Перечисляются случаи осквернения, для снятия которого употреблялся разбавленный живой водой пепел рыжей телицы.

19:11-15  Кто прикоснется к мертвому телу человека — нечист будет 7 дней. Если человек умер в шатре, то все, что в шатре, — нечисто будет 7 дней. Всякий открытый сосуд (в этом шатре) нечист. Помимо вышеотмеченной нравственной тенденции (см. прим. к Чис 5:1-3), предписания предохранять себя от соприкосновения с человеческим трупом и тем, что находится в ближайшем общении с последним, — имеют и огромное санитарно-профилактическое значение.

19:21  И кропивший очистительною водою... и прикоснувшийся к очистительной воде нечист будет до вечера, как принимавшие участие в очищении от скверны греха: нравственный карантин для врачевателя нравственных недугов.

20:1 О пустыне Син см. прим. к Чис 13:18.

20:2 Недостаток воды в Кадесе может быть объяснен или весенней засухой, или незначительностью количества этой воды для собравшихся здесь израильских полчищ с их стадами.

20:7-12 Беспрерывный ряд предшествовавших возмущений неблагодарного народа, а главное — теперешнее возмущение молодого поколения, одной ногой стоявшего уже в земле обетования, поколебали крепкий дух Моисея. В великий момент чудесного проявления могущества и благости Божьей законодатель не мог подавить в себе вспышки человеческого раздражения против жестокой и дерзкой толпы, за что и должен был понести наказание: великий вождь евреев, доведший народ к границам обещанной ему земли, должен был умереть за пределами последней. Рассматриваемое с точки зрения проявления Божественного Правосудия, осуждение на смерть старца Моисея и Аарона может быть рассматриваемо в то же время и с точки зрения божественного милосердия: событие при Мериве показало, что влияние смертного начала — плоти — стало уже брать в Моисее перевес над его несокрушимым прежде духом. Дальнейшее пребывание устаревшего вождя с молодым, полным сил и необузданной энергии, израильским народом могло бы оказаться и не по силам для законодателя, и не в прежней мере благотворным для народа. То же нужно сказать и об Аароне. Старец (хотя и чистый душою) и прежде не отличался особой твердостью духа ( Исх 32 ); в преклонных же годах и без нравственной поддержки брата Моисея, он мог оказаться совершенно слабым и беспомощным на своем великом и ответственном посту.

20:13  Мерива или Мериба означает: ссора, распря.

20:14-17 Евреи не сделали попытки проникнуть в Ханаан в северном или северо-западном направлении, вероятно, потому, что опасались могущества господствовавших в юго-западном углу Ханаана филистимлян. По некотором обсуждении, было выбрано северо-восточное направление, через Едом.

20:17  Не будем пить воды из колодцев твоих безвозмездно (ср. ст. 19 ). Пойдем дорогой царскою, прямою: не своротим ни направо, ни налево.

20:19-20 Имеется в виду, может быть, вторичное израильское посольство к идумеянам, с более подробными уверениями в безопасности для Едома испрашиваемого Израилем позволения.

20:21  И пошел Израиль в сторону от него, избегая действовать наступательно во исполнение божественного указания: «остерегайтесь начинать с ними (сынами Исава) войну, ибо Я не дам вам земли их ни на стопу ноги, потому что гору Сеир Я дал во владение Исаву» ( Втор 2:4-5 ). Вследствие полученного отказа и не имея намерения взять просимое силой, евреи должны были, направляясь на север, обойти Идумею со стороны ее восточных пределов. Во время этого пути, на горе Ор, умер брат Моисея первосвященник Аарон.

20:22 По мнению очень многих комментаторов, под именем горы Ор нужно разуметь нынешнюю Джебель Неби Харун, расположенную в долине Араба, вблизи горного хребта Сеир. Поднявшись на вершину горы, находят маленькую ложбинку с одиноким белым кипарисом: это и есть, говорит предание, место смерти Аарона.

20:29 Аарон умер на 123 году жизни ( Чис 33:38,39 ).

21:1 Маленькое царство Арада было расположено на юге Ханаана. Урочище, известное в настоящее время под именем Тель-Арад, быть может, указывает на то место, где некогда существовал Арад.

21:2-3 Древнюю Хорму¹Заклятие. (или Цефаф, см. Суд 1:17 ) отождествляют с урочищем Ракхма, лежащим невдали от ущелья, ведущего из Вади-ель-Араба на возвышенность юго-восточной окраины Ханаана.

21:4  Путем Чермного моря — «путем равнины от Елафа и Ецион-Гавера» (северная оконечность залива Акаба, Втор 2:8 ), имея слева — Идумею, справа — Аравийскую пустыню.

21:8  Взглянув на него с верою в исцеляющую силу всемогущего и всеблагого Господа. «Не вещию, — замечает премудрый, — зримою целяшеся, но слово Твое, Господи, исцеляющее вся. Милость Господня прихождаше и исцеляше их» ( Прем 16:10-11,7 ). Прообразовательное значение медного змея ясно выражено в словах Спасителя: «Как Моисей вознес змию в пустыне, — так должно вознесену быть Сыну человеческому, дабы всякий верующий в Него не погиб, но имел жизнь вечную» ( Ин 3:14-15 ). Уясняя подробности прообраза, блаж. Феодорит замечает: «Как медный змей был изображением змиев, но не имел змеиного яда; так и Единородный Сын имел человеческое тело, но не имел греховной скверны. Как угрызаемые змиями, взирая на медного змея, получали спасение; так и уязвляемые грехом, несомненно веруя в страдание Спасителя нашего, оказываются победителями смерти, приобретая вечную жизнь» (Толк. на кн. Чис, вопр. 38). Как непререкаемый памятник чудесного проявления милости Божьей, медный змей сохранялся в народе до времени иудейского царя Езекии. Заметив склонность евреев к языческому обожанию памятника, Езекия приказал уничтожить змея ( 4 Цар 18:4 ).

21:10-13 Пройдя с запада на восток (быть может ущельем Вади-ель-Ифм), в обход гор Едома, израильтяне поворачивают к северо-востоку по направлению к моавитским долинам, идя, по замечанию Еспина, той самой дорогой, по которой и ныне двигаются караваны из Мекки в Дамаск. Из Чис 33:41-42 видно, что ранее, чем прибыть в Овоф, израильтяне имели станы в Салмане и Пуноне.

21:11 Полагают, что Овоф есть нынешнее урочище Ель-Ахса. Маленький ручеек Вади-ель-Ахса теперь составляет границу между двумя областями — Джебал и Керак, — как в древние времена служил, быть может, границей между Едомом и Моавом.

21:12 Относительно долины Заред Втор 2:14-16 сообщает, что в пути между означенной долиной и Аром умерли последние израильтяне из того поколения, которое обречено было на смерть в пустыне.

21:13 Поток Арнон в настоящее время называется: в верховьях — Сеиль-ес-Саиде, в низовьях — Вади-Моджеб (Властов).

21:14  Книга браней Господних, т. е. книга, в которую записывались повествования о войнах народа Божия.

21:16 Колодезь Беер²Колодезь. отождествляют с «колодцем Беер-Елим (колодезь витязей) в земле Моавитской» ( Ис 15:8 ).

21:20  Фасги — название одной из высот горного хребта Аварим.

21:24 Поток Иавок в настоящее время носит название «Зерка», т. е. «Голубой». Расстояние между Арноном и Иавоком 45 миль, или 68 верст.

21:25-26  Есевон (Heshbon) находился на возвышенном плато, на одной параллели с устьем Иордана, в 20 милях (30 верст) к востоку от него. Развалины его еще и теперь носят название Есбон (Властов. Свящ. лет.).

21:29  Хамос — языческое божество, чествовавшееся моавитянами, подобное Ваалу и Молоху.

21:30  Медева, ныне Мадеба (упоминается в известной надписи моавитского царя Меши), расположена в 4 милях (6 верст) к юго-востоку от развалин Есбона (Есевона, — Властов).

21:33 Царство Васан простиралось от потока Иавок на север, вдоль р. Иордана, до горы Ермон ( Втор 3:8 ).

14:18 Или: выдержанный; букв.: медлен (на то), чтобы гневаться.

14:21 Букв.: славой Господней.

14:22 Или (ближе к букв.): испытывал Меня - в знач. проверял Мое терпение; традиционный перевод: искушал.

14:25 Или: к Тростниковому морю; или: к морю Суф; Син. пер.: к Чермному морю.

14:27 Букв.: общины; то же в ст. 35.

14:30 Букв.: (обещал) поднимая руку Свою.

14:34 Или: когда Я врагом вашим стану.

15:4 Эфа - мера объема сыпучих тел, равная 22 л; гин - мера объема жидких тел, равная 4 литрам.

15:15 Букв.: для собрания вашего.

15:16 Или: суд.

15:30 Букв.: действует с (дерзко) поднятой рукой - это выражение означает, что человек своим действием бросает вызов Богу и Его народу, совершая преднамеренный грех.

15:33 Букв.: заставшие его.

15:38 Евр. цици#т - пучок из нитей, кисть; кисти эти пришивались на углах сшитого из цельного куска ткани одеяния.

16:1 а) Букв.: взял; вероятное значение евр. глагола - «предпринял, задумал заговор».

16:1 б) Евр. Ко#рах.

16:30 Шеол - место пребывания мертвых. Сопоставление всех случаев использования этого слова в книгах ВЗ показывает, что в Шеол попадают и праведники, и грешники; там нет ни деятельности, ни разумения, ни мудрости, ни знания (ср. Эккл 9:10).

16:35 Букв.: изошел огонь от Господа.

16:38 Букв.: знаком / знамением.

16:40 Букв.: чужак.

16:44 Так в LXX и Пешитте.

17:4 Букв.: перед свидетельством; см. примеч. к Исх 16:34.

18:1 Или (ближе к букв.): понесете грех / вину Святилища, т.е. священники тем самым представляют весь народ, порабощенный грехом, совершая ходатайственное служение.

18:2 Евр. ве-йиллаву, игра слов - имя (евр.) Леви созвучно выражению «будет привлечен» (см. Быт 29:34).

18:8 а) Евр. терумот, обычно переводимое как «возносимые приношения», в этой главе используется в самом широком смысле, включая все те приношения Богу, которые не сжигались в огне.

18:8 б) О значении слов «святыня» и «великая святыня» см. примеч. к Лев 21:22.

18:14 Евр. херем («посвященное / заклятое») применимо к предметам или личностям, которые безвозвратно отданы Господу; ср. Лев 27:28.

18:16 Т.е. около 58 г серебра.

18:19 Букв.: вечный Завет соли - соль использовалась при всех жертвоприношениях не только как средство, предохраняющее от разложения, но и как символ неизменности.

19:3 Или: перед Богом.

19:9 Или: жертва за грех, то же и в ст. 17.

20:11 Вместо того чтобы сказать скале, как ему повелел Господь, Моисей поднимает свой посох и в сильном негодовании дважды ударяет по скале. Проявив непослушание, Моисей попрал то, за что он стоял последние сорок лет, призывая народ к послушанию Богу. У этой скалы Бог не проявляет гнев на людей, жаждущих напиться воды, - напротив, это Моисей неоправданно впал в гнев, неверно представив в этом случае характер Бога.

20:12 Букв.: дал; то же и в ст. 24.

20:14 Эдом, эдомиты - потомки Исава, сына Исаака, брата-близнеца Иакова-Израиля. Очень близкое израильтянам по языку, культуре и обычаям племя.

20:24 Букв.: приобщиться к народу своему - эвфемизм, означающий «умереть».

20:25 Так в LXX.

20:29 Букв.: дом Израилев.

21:1 Или: на юге.

21:2 Букв.: мы заклятью предадим (евр. херам) эти города - эта фраза означает «отдать что-то / кого-то Богу», т.е. всецело и безвозвратно посвятить Ему на служение или полностью уничтожить.

21:4 Или: к морю Суф.

21:6 Букв.: огненные; то же в ст. 8.

21:20 Или: обращена к Ешимону.

21:28 LXX: и уничтожило (священные) столбы Арнона.

21:30 а) LXX: семя его будет уничтожено от Хешбона до Дивона.

21:30 б) Так в LXX и Самаритянском Пятикнижии; масоретский текст неясен.