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, &c.
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 Baal-peor, 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 1:1 NUMBERS CHAPTER 1

God commands Moses and Aaron to number the people that were
fit for war, Num_1:1-3. Twelve captains chose, of every tribe one;
their names; the number of each tribe, Num_1:4-16, The Levites
exempt; to take care of the tabernacle; the other tribes camping
round it, Num_1:47-54.

They now had been in the wilderness a full year, or near it, as may
be gathered by comparing this place with Exo_19:1 40:17, and
other places.

In the tabernacle; from the mercy seat.

B.C. 1490

Numbers 1:2

This is not the same muster with that Exo_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 ,
Exo_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, Exo 30 Exo
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.

Numbers 1:3

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Numbers 1:4

To inspect the work, that it might be faithfully and impartially

done.

Numbers 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 hand-maids.

Numbers 1:6
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Numbers 1:7

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Numbers 1:8

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Numbers 1:9

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Numbers 1:10

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Numbers 1:11

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Numbers 1:12

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Numbers 1:13

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Numbers 1:14

Called Reuel , Num_2:14, the Hebrew letters daleth and resh

being very like, and oft changed.

Numbers 1:15

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Numbers 1:16

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 26:9.

Heads of thousands. See Exo_18:21 Num_10:4.

Numbers 1:17

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Numbers 1:18

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Numbers 1:19

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Numbers 1:20

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.

Numbers 1:21

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Numbers 1:22

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Numbers 1:23

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Numbers 1:24

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Numbers 1:25

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Numbers 1:26

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Numbers 1:27

Far more than any other tribe, in accomplishing of Jacob’s

prophecy, Ge 49.

Numbers 1:28

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Numbers 1:29

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Numbers 1:30

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Numbers 1:31

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Numbers 1:32

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Numbers 1:33
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, 1Ch_7:21,22

Numbers 1:34

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Numbers 1:35

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Numbers 1:36

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Numbers 1:37

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, 1Sa_2:5. And therefore let none
boast or please themselves too much in their numerous offspring.

Numbers 1:38

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Numbers 1:39

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Numbers 1:40

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Numbers 1:41

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Numbers 1:42

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Numbers 1:43

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Numbers 1:44

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Numbers 1:45

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Numbers 1:46

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Numbers 1:47

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Numbers 1:48

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Numbers 1:49

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 4:2, &c. And lost
this should bc thought to, be designed and done through Moses’s
ambition to give his own tribe the pre-eminence, he assures them
it was done by God’s express command.

Numbers 1:50

The tabernacle of testimony; so called here, and Exo_38:21

because it was made chiefly for the sake of the ark of the
testimony, 2Sa_7:2, which is oft called the testimony, as hath been
observed before.

Numbers 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.

Numbers 1:52

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Numbers 1:53

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 1:54

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Numbers 2:1 NUMBERS CHAPTER 2

Order for the marches and camping of the tribes, Num_2:1,2.
Judah on the east side, with Issachar and Zebulun, who led the
van, Num_2:3-9. Reuben on the south side, with Simeon and Gad;
then the tabernacle was to follow, the Levites camping round it,
Num_2:10-17. Ephraim on the west side, with Manasseh and
Benjamin, Num_2:18-24. Dan on the north quarter, with Asher
and Naphtali, Num_2:25-31.

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Numbers 2:2

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, Jos_3:4, and it is not
improbable, because the Levites encamped round about it between
them and the tabernacle.

Numbers 2:3

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Numbers 2:4

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Numbers 2:5

Issachar and Zebulun were Leah’s two youngest sons, and

therefore would more contentedly submit to Judah.
Numbers 2:6

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Numbers 2:7

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Numbers 2:8

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Numbers 2:9

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.

Numbers 2:10

Reuben being the first-born, was the leader of the second camp.

Numbers 2:11

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Numbers 2:12

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Numbers 2:13

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Numbers 2:14

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 1Ch_1:6 Gen_36:26,38, with 1Ch_1:41,50.
Numbers 2:15

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Numbers 2:16

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Numbers 2:17

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.

Numbers 2:18

Ephraim is here preferred before his brother, according to the

prophecy, Gen_48:19,20.

Numbers 2:19

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Numbers 2:20

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Numbers 2:21

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Numbers 2:22

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Numbers 2:23

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Numbers 2:24

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Numbers 2:25

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Numbers 2:26

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Numbers 2:27

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Numbers 2:28

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Numbers 2:29

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Numbers 2:30

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Numbers 2:31

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.

Numbers 2:32

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Numbers 2:33
Because their warfare was of another kind.

Numbers 2:34

By their standards, i.e. each of them under his principal

standard.

Numbers 3:1 NUMBERS CHAPTER 3

The genealogy of Moses, Aaron, and his sons, Nadab and Abihu,
Num_3:1-4. The Levites are joined with them in the
administration of the tabernacle, Num_3:5-10, instead of all the
first-born, Num_3:11-13. The three families of the Levites
numbered, Num_3:14-39. The first-born numbered, Num_3:40-
43. Being more than the Levites, some of them are redeemed, and
the money given to Aaron and his sons, Num_3:41-51.

1491

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 25:19 37:2. Or rather,

2. The kindred or family, for that is the subject of this chapter, and
not their events or actions.

Object. Aaron’s family indeed is here mentioned, but not Moses’s

family.

Answ. Moses’s family and children are here included under the
general name of the Amramite , 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.

Numbers 3:2

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Numbers 3:3

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Numbers 3:4

In the time of Aaron’s life, as this phrase is taken, Num_3:4; see

also Psa_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 , we of their master.

Numbers 3:5

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Numbers 3:6

Present them; offer them to the lord for his special service. This
was promised to them before, and now actually conferred upon
them.

Numbers 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 first-born, Num_8:16, and now by the Levites. See Num_1:53
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.

Numbers 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.

Numbers 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.

Numbers 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 16:40.

That cometh nigh, to wit, to execute any part of the priest’s

office.

Numbers 3:11

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Numbers 3:12
Instead of all the first-born, who were God’s propriety by right
of redemption, Exo_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
Exo_32:26,29 Deu 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.

Numbers 3:13

Who may appoint whom I please for my service.

Numbers 3:14

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Numbers 3:15

From a month old, because at that time the first-born, in whose

stead the Levites came, Num_8:16, were offered to God,
Luk_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.
Numbers 3:16

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Numbers 3:17

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Numbers 3:18

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Numbers 3:19

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Numbers 3:20

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Numbers 3:21

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Numbers 3:22

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Numbers 3:23

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Numbers 3:24

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Numbers 3:25
The tabernacle; not the boards, which belonged to Merari,
Num_3:36, but the ten curtains mentioned Exo_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.

Numbers 3:26

The cords, by which the tabernacle was fastened to the pins, and
stretched out, Exo_35:18.

Numbers 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 Jos 21.

Numbers 3:28

Keeping, or keepers , &c., 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.

Numbers 3:29

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Numbers 3:30

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Numbers 3:31
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.

Numbers 3:32

Eleazar shall be chief, next under the high priest; whence he is

called the second priest, 2Ki_25:18; and in case of the high
priest’s absence by sickness or other necessary occasions, he was
to perform his work, 1Ki_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.

Numbers 3:33

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Numbers 3:34

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Numbers 3:35

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Numbers 3:36

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Numbers 3:37

Therefore these were for another use than those mentioned

Num_3:26.
Numbers 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.

Numbers 3:39

Object. But if the particular numbers, mentioned

Num_3:22,28,34, be put together, they make exactly 22,300.

Answ. 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 first-born of the
Levites, and therefore belonged to God already, and so could not
be given to him again instead of the other first-born. See
Lev_27:26. If this number of first-born seem very small to come
from 22,000 Levites, it must be considered, that only such first-
born 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 first-born 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 first-born
being 22,273 Num_3:43, would have been as unproportionable to
their whole sum, as this of 300 first-born Levites seems to their
whole number. And some add, that only those first-born are
numbered, both in this and in the other tribes, which were born
since they came out of Egypt, when God challenged all the first-
born to be his.

Numbers 3:40
That they may be compared with the number of the Levites for the
reason here following.

Numbers 3:41

Instead of all the first-born, 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.

Numbers 3:42

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Numbers 3:43

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Numbers 3:44

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Numbers 3:45

Take the Levites, to wit, the 22,000 reckoned up Num_3:39, See

Poole "Num_3:39"

Numbers 3:46

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Numbers 3:47
Five shekels apiece was the price to be paid for the redemption of
a first-born 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.

Numbers 3:48

To whom all the Levites were given, and therefore the money
which came in their stead.

Numbers 3:49

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Numbers 3:50

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Numbers 3:51

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Numbers 4:1 NUMBERS CHAPTER 4.

God commands the Levites to be numbered from thirty till fifty

years, fit for the service of the tabernacle; their charge, Num_4:1-
16. Of the Kohathites, Num_4:17-20. Of the Gershonites,
Num_4:21-28. Of the sons of Merari, Num_4:29-33. The number
of each, Num_4:34-45. Of all in general, Num_4:46-49.

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Numbers 4:2

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Numbers 4:3
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.

Object. 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.

Answ. 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.

Numbers 4:4
Hereafter mentioned, as the ark, table, altar, &c. Compare
Num_3:31.

Numbers 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 Exo_26:31, &c.
Lev_4:6 Heb_9:3; where, with the ark was covered while the
tabernacle stood, Exo_40:3. And

cover the ark; because the Levites, who were to carry the ark,
might neither see nor immediately touch it.

Numbers 4:6

By

the covering of badgers’ skins the ark was secured from the
injuries of the weather:.

Object. How could these staves be put in, when they were never
to be taken out, Exo_25:15, compared with 1Ki_8:8.

Answ. 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.
Numbers 4:7

Of shew-bread, 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 shew-bread was put.

The continual bread, i.e. shew-bread ; 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.

Numbers 4:8

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Numbers 4:9

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Numbers 4:10

So contrived that this cloth containing the candlestick &c., might

be either laid upon it, or some other way fastened to it.

Numbers 4:11

The golden altar; all covered with plates of gold.

Numbers 4:12

The instruments of ministry; the sacred garments used by the

priests in their holy ministrations. See Exo_31:10.

Numbers 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 Exo_18:12 24:4 Num 7, &c.; 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 Amo_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, Le 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.

Numbers 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 Exo_35:16 38:8 39:39 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, &c.

Numbers 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, 2Sa_6:6,7 1Ch_13:7 15:12,
&c. Afterward the priests themselves, being multiplied, carried
these things, as appears from Deu_31:9 Jos_3:6 8:33 1Sa_4:4,
though the Levites also were not excluded, 2Ch_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 1Sa_6:19 2Sa_6:6,7.

Numbers 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 Exo_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.

Numbers 4:17

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Numbers 4:18

i.e. Do not by your neglect provoke God to cut them off for
touching the holy things.

Numbers 4:19

To his service; to that which is peculiarly allotted to him, the

services and burdens being equally distributed among them.

Numbers 4:20

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Numbers 4:21

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Numbers 4:22

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Numbers 4:23

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Numbers 4:24

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Numbers 4:25

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.

Numbers 4:26

The gate of the court, i.e. which court compassed both the
tabernacle and the altar, Exo_27:16.

Numbers 4:27

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Numbers 4:28

Under his conduct and direction. Thus the hand of Hege , Est_2:3,
is his care and custody.

Numbers 4:29

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Numbers 4:30

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Numbers 4:31
Which were as the feet upon which the pillars stood; of which see
Exo_38:27.

Numbers 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.

Numbers 4:33

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Numbers 4:34

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Numbers 4:35

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Numbers 4:36

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Numbers 4:37

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Numbers 4:38

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Numbers 4:39
No text from Poole on this verse.

Numbers 4:40

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Numbers 4:41

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Numbers 4:42

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Numbers 4:43

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Numbers 4:44

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.

Numbers 4:45

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Numbers 4:46

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Numbers 4:47

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Numbers 4:48
Which number was much inferior to any other tribe, for the
reasons mentioned on Num_3:39.

Numbers 4:49

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Numbers 5:1 NUMBERS CHAPTER 5

God commands to put away all unclean persons from the camp; it
is executed, Num_5:1-4. Restitution commanded, and an offering,
especially of hallowed things, which belong to the priest,
Num_5:5-10. Laws in case of jealousy, bitter water ordained,
Num_5:11-31.

No text from Poole on this verse.

Numbers 5:2

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.

Numbers 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.
Numbers 5:4

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Numbers 5:5

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Numbers 5:6

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 Mat_12:31, blasphemy of the Spirit (for so it is in
the Greek) is blasphemy against the Holy Ghost , as it is called
Mar_3:29 Luk_12:10; and power of all flesh , Joh_17:2, is power
over all flesh ; and power of spirits , Mat_10:1, is power over or
against spirits, Luk_9:1; and prayer of God , Luk_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 ,
Joe_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 Act_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 clone 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, &c.
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.

Numbers 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
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.

Quest. How doth this agree with that law, Exo_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.

Numbers 5:8

If the man have no kinsman, which might be the case commonly

with proselytes, if not with Israelites. This also suppposeth 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.

Numbers 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 Exo_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.

Numbers 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.

Numbers 5:11

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Numbers 5:12

This law was given partly to deter wives from adulterous

practices, and partly to secure wives against the rage of their hard-
hearted husbands, who otherwise might upon mere suspicions
destroy them, or at least put them away.

Quest. Why was there not the same law for the trial of the
husband, when the wife was jealous of him?

Answ. 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 wive. 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 by-paths of falsehood and
filthiness, and that either in truth, or in appearance, and in her
husband’s opinion.

Numbers 5:13

She utterly denying it, Pro_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 Deu_22:22.

Numbers 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 , 2Ti_1:7, of slumber
, Rom_11:8.

Numbers 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, Exo_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 1Sa_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, Psa_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.

Numbers 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.

Numbers 5:17
Holy water; either water out of the holy laver, Exo_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 11:33 15:12.

And of the dust; all emblem of vileness and misery, as appears

from Job_2:12 Psa_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.

Numbers 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, 1Co_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 Exo_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.

Numbers 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 36:6
Exo_22:20. With another , or, with him , i.e. the man now
mentioned. So it is an ellipsis easily supplied out of the text.

Numbers 5:20

No text from Poole on this verse.

Numbers 5:21

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 Rth_4:11,12.

Thy thigh; a modest signification of the genital parts, used both

in Scripture, as Gen_46:26 Exo_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,
1Ch_21:14, compared with 2Sa_24:15.
To swell, suddenly and violently till it burst, which the Jews note
was frequent in this and like cases, as Exo_32:20. And it was a
clear evidence of the truth of their religion.

Numbers 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.

Numbers 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 Deu_24:1 2Sa_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.

Numbers 5:24

To drink, to wit, after the jealousy-offering was offered, as is

affirmed, Num_5:26.

Numbers 5:25

No text from Poole on this verse.

Numbers 5:26

The memorial thereof, of which see Lev_2:2.

Numbers 5:27
No text from Poole on this verse.

Numbers 5:28

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.

Numbers 5:29

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Numbers 5:30

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Numbers 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 Mat_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 6:1 NUMBERS CHAPTER 6

The law of the Nazarites; from what they should abstain; how,
becoming unclean, they were to be purified, Num_6:1-12. The
vow of separation being fulfilled, the ceremonies to be observed,
Num_6:13-21. The form of blessing to be used by the priest in the
congregation, Num_6:22-27.

No text from Poole on this verse.

Numbers 6:2

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 Jud_13:5 16:17
1Sa_1:11 Luk_1:15; or for a less and limited space of time, of
which in this chapter.

Numbers 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.

Numbers 6:4

The days were sometimes more, sometimes fewer, as he thought

fit to appoint.

Numbers 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 lie shows that inward and substantial holiness was the
great thing which God required and valued in these, and
consequently in other rites and ceremonies.

Numbers 6:6

No text from Poole on this verse.

Numbers 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.

Numbers 6:8

No text from Poole on this verse.

Numbers 6:9

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.

Numbers 6:10

As in the case of him that had a running issue, Lev_15:14.

Numbers 6:11

Shall offer, Heb. make , which is oft put for sacrificing or offering
, as Exo_29:36 1Ch_21:23, compared with 2Sa_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.

Numbers 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.

Numbers 6:13

By the priest’s appointment and direction.

Numbers 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.

Numbers 6:15

Such as did generally accompany the sacrifices; of which see

Lev_2:1 Num 28.

Numbers 6:16

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Numbers 6:17

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Numbers 6:18

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 Act_21:26.

In the fire; either,

1. The fire of the altar. But why then is this restrained to the
peaceofferings, seeing it was common to the burnt-offerings and
to the sinofferings? Or rather,

2. To the fire of the kitchen, upon which the flesh of the peace-
offerings was boiled.

Numbers 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.

Numbers 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.

Numbers 6:21

Besides that that his hand shall get, i.e. besides what he shall
voluntarily promise and give according to his ability.

Numbers 6:22
No text from Poole on this verse.

Numbers 6:23

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.

Numbers 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.

Numbers 6:25

upon thee, 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.

Numbers 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 Psa_4:6 Pro_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 Psa_33:18.
Peace with God, and with thy own conscience, and with all men,
and all prosperity, which is comprehended under this word.

Numbers 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 1Sa_12:22. I will bless
them; I will ratify their blessings, and give those blessings to the
people which the priests pray for.

Numbers 7:1 NUMBERS CHAPTER 7

The tabernacle being fully finished, the twelve princes offer gifts;
which are delivered to the Gershonites and the Merarites,
Num_7:1-11. What they offered in particular of silver, gold,
vessels, and beasts, Num_7:12-83. The sum thereof, Num_7:84-
88. God spake to Moses from the mercy-seat, Num_7:89.

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, 9th, 10th, and 11th,
should follow next after Exo 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, Exo_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, &c.; 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.

Numbers 7:2

To wit, in the manner and days hereafter mentioned.

Numbers 7:3

Covered wagons, for the more convenient and safe carriage of

such things as were most cumbersome.

Numbers 7:4

No text from Poole on this verse.

Numbers 7:5

i.e. More or fewer of them, as the nature of their service and of the
things to be carried required.

Numbers 7:6

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Numbers 7:7

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Numbers 7:8

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.

Numbers 7:9

Because of the greater worth and holiness of the things which they
carried. See Num_4:6,8,10,12,14 2Sa_6:6,13.

Numbers 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, Le 8 Le 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
Poole Num_7:1.

Numbers 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.

Numbers 7:12

In whose name and behalf this offering was made, and so in the
rest.

Numbers 7:13

One silver charger, a large dish or platter; of which see

Exo_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.

Numbers 7:14
Ten shekels of gold, and therefore belonging to the altar of
incense.

Numbers 7:15

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Numbers 7:16

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Numbers 7:17

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.

Numbers 7:18

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Numbers 7:19

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Numbers 7:20

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Numbers 7:21

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Numbers 7:22

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Numbers 7:23
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Numbers 7:24

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Numbers 7:25

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Numbers 7:26

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Numbers 7:27

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Numbers 7:28

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Numbers 7:29

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Numbers 7:30

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Numbers 7:31

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Numbers 7:32

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Numbers 7:33
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Numbers 7:34

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Numbers 7:35

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Numbers 7:36

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Numbers 7:37

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Numbers 7:38

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Numbers 7:39

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Numbers 7:40

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Numbers 7:41

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Numbers 7:42

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Numbers 7:43
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Numbers 7:44

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Numbers 7:45

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Numbers 7:46

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Numbers 7:47

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Numbers 7:48

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Numbers 7:49

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Numbers 7:50

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Numbers 7:51

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Numbers 7:52

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Numbers 7:53
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Numbers 7:54

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Numbers 7:55

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Numbers 7:56

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Numbers 7:57

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Numbers 7:58

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Numbers 7:59

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Numbers 7:60

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Numbers 7:61

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Numbers 7:62

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Numbers 7:63
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Numbers 7:64

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Numbers 7:65

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Numbers 7:66

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Numbers 7:67

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Numbers 7:68

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Numbers 7:69

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Numbers 7:70

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Numbers 7:71

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Numbers 7:72

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Numbers 7:73
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Numbers 7:74

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Numbers 7:75

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Numbers 7:76

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Numbers 7:77

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Numbers 7:78

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Numbers 7:79

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Numbers 7:80

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Numbers 7:81

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Numbers 7:82

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Numbers 7:83
No text from Poole on this verse.

Numbers 7:84

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.

Numbers 7:85

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Numbers 7:86

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Numbers 7:87

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.

Numbers 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.

Numbers 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 mercy-seat, 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, &c., God was not wanting in the performance of
his part, and promise made, Exo_25:22.

Numbers 8:1 NUMBERS CHAPTER 8

How the lamps are to be lighted, Num_8:1-4. God commands the

Levites to be cleansed, Num_8:5-15; that they may serve with
Aaron and his sons instead of the first-born, Num_8:16-22. Their
age and service, Num_8:23-26.

No text from Poole on this verse.

Numbers 8:2

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 Exo_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, Exo_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.

Numbers 8:3

No text from Poole on this verse.

Numbers 8:4

Beaten gold, not hollow, but solid and massive gold, beaten out
of one piece, and not of several pieces joined or soldered together.
See Exo_25:18,31 37:17.

Numbers 8:5

No text from Poole on this verse.

Numbers 8:6

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
Exo_19:10,14 Le 14:9.

Numbers 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 2Ti_2:21.

Numbers 8:8
The same sacrifice which was offered for a sin-offering for the
whole congregation, Le 4, because the Levites came in the stead
of all the first-bern, which did in a manner represent the whole
congregation.

Numbers 8:9

No text from Poole on this verse.

Numbers 8:10

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 first-born, 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 first-born,
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.

Numbers 8:11

For an offering, Heb. for a wave-offering . Of which see

Exo_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
Exo_35:22.

Numbers 8:12
Upon the heads of the bullocks; to signify, that they were
offered by them and for them. See Exo_29:15,19 Le 1:4 3:2 4:4.

Numbers 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.

Numbers 8:14

No text from Poole on this verse.

Numbers 8:15

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.

Numbers 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.

Numbers 8:17

No text from Poole on this verse.

Numbers 8:18

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Numbers 8:19

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 Poole "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.

Numbers 8:20

No text from Poole on this verse.

Numbers 8:21

The Levites were purified by washing and sprinkling and

sacrifices. See Lev_15:13-15 Num_19:11, &c.

Numbers 8:22

Before Aaron and his sons; in their presence, and by their

direction and appointment.

Numbers 8:23

No text from Poole on this verse.

Numbers 8:24
From twenty and five years old. See Poole "Num_4:3".

Numbers 8:25

i.e. Upon the difficult and cumbersome part of their work.

Numbers 8:26

With their brethren, by way of advice, and assistance in lesser

and easier works.

Numbers 9:1 NUMBERS CHAPTER 9

The passover kept in the wilderness on the fourteenth day of the

first month, Num_9:1-5. By those who were then unclean or
journeying, the fourteenth day of the second month, Num_9:6-12.
They who otherwise neglect it to be put to death, Num_9:13.
Proselytes are to observe the same, Num_9:14. God manifests
himself to Israel in a cloud by day, and fire by night, by which
they knew when and where to camp, Num_9:15-23.

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 Exo_12:25.

Numbers 9:2

No text from Poole on this verse.

Numbers 9:3

So far as concerned the lamb and the unleavened bread, &c., 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,
&c.

Quest. Whence had they meal to make unleavened bread

Answ. 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 Exo_3:1.

Numbers 9:4

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Numbers 9:5

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Numbers 9:6

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 22:3.

They came before Moses, for resolution of their difficulty.

Numbers 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.

Numbers 9:8
God having promised to answer and direct him upon his address
to him in difficult cases.

Numbers 9:9

No text from Poole on this verse.

Numbers 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, 2Ch 30.

Afar off; in some remote country, whence he can not return

sooner.

Numbers 9:11

No text from Poole on this verse.

Numbers 9:12

Leave none of it unto the morning, but either eat or burn it

before that time.

Numbers 9:13

The man that forbeareth to keep the passover, through

contempt or neglect, without these or any other just impediments,
as before.

Numbers 9:14

A stranger, to wit, a proselyte.

Numbers 9:15
1490 Of the cloud , see Exo_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 Exo_14:20,24 Psa
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.

Numbers 9:16

No text from Poole on this verse.

Numbers 9:17

Was taken up, or, ascended on high, above its ordinary place, by
which it became more visible to all the camp.

Numbers 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.

Numbers 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 9:20

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Numbers 9:21

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Numbers 9:22

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Numbers 9:23

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Numbers 10:1 NUMBERS CHAPTER 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_10:1-10. The Israelites remove to Paran: the
order in which they go, Num_10:11-28. Moses endeavours to get
Hobab his father-in-law along with him, Num_10:29-32. Moses’s
prayer and blessing when the ark was removed and set down
again, Num_10:33-36.

No text from Poole on this verse.

Numbers 10:2

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 2Ch_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 Exo_25:31 Num_8:4.

Numbers 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.

Numbers 10:4

No text from Poole on this verse.

Numbers 10:5

To wit, when ye blow once , as appears from Num_10:6.

Numbers 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.

Numbers 10:7

No text from Poole on this verse.

Numbers 10:8

The sons of Aaron shall blow, to oblige them to the greater

regard and observance, as if God himself had called them.

Numbers 10:9

Which was practised accordingly. See Num_31:6 2Ch_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.

Numbers 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 Est_9:18, &c. Compare Hos_2:11.

Your solemn days; your stated and constant festivals.

The beginnings of months, of which see Psa_81:3.

A memorial before your God; that God may remember you for
good to accept and bless you; as that phrase oft signifies.

Numbers 10:11

No text from Poole on this verse.

Numbers 10:12

From which they travelled to other places, and then returned into
it again, Num_12:16.

Numbers 10:13

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Numbers 10:14

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Numbers 10:15

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Numbers 10:16
No text from Poole on this verse.

Numbers 10:17

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Numbers 10:18

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Numbers 10:19

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Numbers 10:20

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Numbers 10:21

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 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.

Numbers 10:22

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Numbers 10:23

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Numbers 10:24

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Numbers 10:25

No text from Poole on this verse.

Numbers 10:26

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Numbers 10:27

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Numbers 10:28

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Numbers 10:29

Raguel, called also Reuel , Exo_2:18, who seems to be the same

who is called Jethro, Exo_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,
Exo_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.

Numbers 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 Jud_1:16 4:11,18, &c.

Numbers 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, Exo 18. And it is
probable this was the wise son of a wise father.

Numbers 10:32

No text from Poole on this verse.

Numbers 10:33

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 resting-place, 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, heeded not to search.

Numbers 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.

Numbers 10:35

No text from Poole on this verse.

Numbers 10:36

Or, give rest , i.e. a safe and quiet place, from enemies and
dangers.

Numbers 11:1 NUMBERS CHAPTER 11

The murmuring of the people, for which the fire breaketh in upon
them, Num_11:1. Moses prayeth to God; the fire is quenched,
Num_11:2. The name of the place, and why called, Num_11:3.
The people murmur again, and lust after flesh, Num_11:4-6.
Manna described, Num_11:7-9. Moses’s complaint and prayer,
Num_11:10-15. God commandeth him to gather seventy of the
elders of Israel to help him, Num_11:16,17; promising them flesh
to eat, Num_11:18-20. Moses’ unbelief, Num_11:21,22. God is
angry with him, Num_11:23. Moses having gathered seventy of
the elders of Israel together, rehearseth the words of the Lord to
them, Num_11:24. God coming down in a cloud, taketh of
Moses’s spirit and giveth to the seventy; the effects thereof,
Num_11:25. Eldad and Medad prophesy in the camp,
Num_11:26-29. God giveth them quails to eat, Num_11:30-32;
and smiteth the people with a very great plague, Num_11:33,34.

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 2Ki_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.

Numbers 11:2

The people, the murmurers being penitent, or others for fear.

Unto Moses, whom they knew to be very prevalent with God.

Numbers 11:3

Tabera, from this fire; as it was called Kibroth-hattaa-vah from

another occasion, Num_11:34,35 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 Deu_9:7,22,24.

Numbers 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, Exo_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, Exo_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 1Co_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.

Numbers 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 Joh_18:20 Act_27:33; and none for
few , as Jer_8:6 1Co_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.

Numbers 11:6

Our soul; either,

1. Our life, as the soul signifies, Gen_9:5 Psa_33:19 Job_36:14;
or,

2. Our body, which is oft signified by the soul, as Psa_16:10

Psa_35:12 105:18. So Lev_19:28 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
2Sa_13:4 Pro_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.

Numbers 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, Exo_16:14,
and in its figure, which is round. See more on Gen_2:12.

Numbers 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 Exo_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.

Numbers 11:9

And then the dew fell again upon it and covered it, as we see
Exo_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.

Numbers 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.

Numbers 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 Exo_3:11 4:10.

Numbers 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.

Numbers 11:13

No text from Poole on this verse.

Numbers 11:14
All this people, i.e. the burden of providing for and satisfying of
them.

Object. How was he alone, when there were others added to help
him, Exo_18:21,24?

Answ. 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, Exo_18:22.

Numbers 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 ,
Psa_89:48 Luk_2:26, is to suffer it; and to see the salvation of
God , Psa_50:23 91:16, is to enjoy it.

Numbers 11:16

Of whom see Exo_3:16 5:6 Lev_4:15 Deu_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.

Numbers 11:17

I will come down, not by local motion, but by my powerful

presence and operation. See Gen_11:5 Exo_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
Joe_2:28 Joh_7:39 Act_19:2,6 1Co_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.

Numbers 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 12:3 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.

Numbers 11:19

No text from Poole on this verse.

Numbers 11:20

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, &c. 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?

Numbers 11:21

Six hundred thousand footmen, fit for war, Exo_12:37, besides

women, children, &c. 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.

Numbers 11:22

Will they be sufficient for them? or where shall they have more?
Numbers 11:23

Waxed short, i.e. less able to work such great and glorious
miracles as I have done.

Numbers 11:24

Moses went out of the tabernacle, into which he entered to

receive God’s answers from the mercy-seat, 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 , Mat_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.

Numbers 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
1Sa_10:5,6 Joe 2:28 Act_2:17 1Co_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, 1Sa_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,
1Sa_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.

Numbers 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, 1Sa_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.

Numbers 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.

Numbers 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, &c. 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.

Numbers 11:29

Enviest thou; art thou grieved because the gifts and graces of
God are imparted to others besides me? Compare Joh_3:26. He
saith

prophets, not rulers , for that he knew was absurd and

impossible.

Numbers 11:30

Among the people, to exercise the gifts and authority now or

formerly received.

Numbers 11:31

A wind from the Lord, i.e. an extraordinary and miraculous

wind, both for its vehemency and for its effect

Quails; 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,
Exo_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.

Numbers 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

Exo_8:14 Jud_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
Athenaeus 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.

Numbers 11:33

Chewed, Heb. cut off , to wit, from their mouths, which is here
understood, and expressed Joe_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,

Psa_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.

Quest. 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, Exo 16?

Answ. 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.

Numbers 11:34

Kibroth-hattaavah, 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 , 2Ki_24:14, pride, Psa_36:11, deceit, sins ,
Pro_13:6, &c., 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.

Numbers 11:35

Of which place See Poole "Num_33:17" See Poole "Deu_1:1".

Numbers 12:1 NUMBERS CHAPTER 12

Miriam and Aaron murmur against Moses, Num_12:1-3. God

commandeth him, Aaron, and Miriam to come to the tabernacle,
which they did, Num_12:4,5. God rebuketh Aaron and Miriam,
Num_12:6-9. Miriam becometh leprous, Num_12:10. Aaron
humbling himself before Moses, Num_12:11,12; he intercedeth
for him, Num_12:13. Miriam remains without the camp seven
days, Num_12:14,15.

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 Mose’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 2Ki_19:9
2Ch_21:16 Eze_29:10 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, Exo 18; by which copartnership 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, Exo_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.

Numbers 12:2

Are not we prophets as well as he? so Aaron was made,

Exo_4:15,16, and so Miriam is called, Exo_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.

Numbers 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.

Quest. 1. Did it become Moses thus to commend himself?

Answ. 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, 2Co_11:5, &c. 2Co_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 vain-glory, 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.

Quest. 2: How was Moses so meek, when we oft times read of his
anger, as Exo_11:8 16:20 32:19 Lev_10:16 Num_16:15 20:10,11,
compared with Psa_106:32,33?

Answ. 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.

Numbers 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.
Numbers 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.

Numbers 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 46:2 Dan_8:18 10:8. By a
dream God manifests his mind to them when asleep, as Gen_20:3
28:12.

Numbers 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 selfseekingly, as you falsely
accuse him.

Numbers 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, 2Jo_1:12
3Jo_1:14.

Apparently; plainly and certainly. Not in dark speeches ; not in

parables, similitudes, riddles, dark resemblances; as by showing a
boiling pot, an almond tree , &c. to Jeremiah, a chariot with
wheels, &c. to Ezekiel.

The similitude of the Lord; not the face or essence of God,

which no man can see and live, Exo_33:20; it being invisible,
Col_1:15, and never seen by man, Joh_1:18; but some singular
manifestation of his glorious presence, as Exo_33:11,20, &c.;
Exo_34:5, &c.; Deu_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.

Numbers 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.

Numbers 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
mercy-seat, 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 Exo_4:6 2Ki_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.

Numbers 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.
Numbers 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 still-born 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.

Numbers 12:13

No text from Poole on this verse.

Numbers 12:14

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,
1Sa_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 31:19.

Numbers 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.
Numbers 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
Deu_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 Kadesh-
barnea , Num_13:26 Deu_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 13:1 NUMBERS CHAPTER 13

God commandeth Moses to send spies to search out the land of

Canaan, Num_13:1-3. Their names, Num_13:4-16. Moses’s
commandment where to go, and what to do, Num_13:17-20. Their
return with the fruits of the land, and their report, Num_13:23-29.
They are encouraged by Caleb, Num_13:30; but ten others
dishearten them by their false report, Num_13:31-33.

In answer to the people’s petition about it, as is evident from

Deu_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.

Numbers 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.

Numbers 13:3

No text from Poole on this verse.

Numbers 13:4

No text from Poole on this verse.

Numbers 13:5

No text from Poole on this verse.

Numbers 13:6

No text from Poole on this verse.

Numbers 13:7

No text from Poole on this verse.

Numbers 13:8

No text from Poole on this verse.

Numbers 13:9

No text from Poole on this verse.

Numbers 13:10

No text from Poole on this verse.

Numbers 13:11

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 Eze_37:16,19 Re 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.

Numbers 13:12

No text from Poole on this verse.

Numbers 13:13

No text from Poole on this verse.

Numbers 13:14

No text from Poole on this verse.

Numbers 13:15

No text from Poole on this verse.

Numbers 13:16

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.

Numbers 13:17

Southward, i.e. into the southern part of Canaan, which was the
nearest part, and the worst too, being dry and desert, Jos_15:1,3
Jud 1:15 Psa_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.
Numbers 13:18

What it is, both for largeness, and for nature and quality; as is
more particularly expressed, Num_13:19,20.

Numbers 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.

Numbers 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.

Numbers 13:21

The wilderness of Zin, in the south of Canaan, Num_34:3

Jos_15:3; differing from the wilderness of Sin , which was nigh
unto Egypt, Exo_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, Jos_19:28 Jud_1:31; and

Hamath , a city in the north-east part, Jos_19:35 Eze_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.

Numbers 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

Jos_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
Kirjath-arba, was the father of Anak, Jos_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.

Numbers 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.

Numbers 13:24

No text from Poole on this verse.

Numbers 13:25

No text from Poole on this verse.

Numbers 13:26
Kadesh; so called by way of abbreviation, which is frequent in
Hebrew names, for Kadesh-barnea , Deu_1:19, which some
rashly confound with Kadesh in the wilderness of Zin , Num_20:1
27:14 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.

Numbers 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.

Numbers 13:28

Strong; potent for the strength of their body, and the valour of
their minds.

Numbers 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 south-

east 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.

Numbers 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.

Numbers 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.

Numbers 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 Mat_10:1 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
Jos_24:12, or some other way.

Numbers 13:33

i.e. Small and contemptible.

Numbers 14:1 NUMBERS CHAPTER 14

The children of Israel murmur against Moses and Aaron,

Num_14:1-4. Moses, Aaron, Caleb, and Joshua go to appease the
people, Num_14:5-9; wherefore the people would have stoned
them, Num_14:10. The Lord threateneth them with the pestilence,
Num_14:11,12. Moses entreateth the Lord for the people,
Num_14:13-19. The Lord heareth Moses, Num_14:20,21; yet
promiseth that the murmurers shall never enter into the land of
Canaan, Num_14:22,23. Judgments on the murmurers,
Num_14:26-35. They that brought an evil report on the land die of
the plague, Num_14:36,37. They who would take possession of
the land contrary to God’s command are smitten, Num_14:40-45.
Except Caleb and Joshua, and some few others. A synecdochial
expression, the whole for the greatest part.

Numbers 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.

Numbers 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.

Numbers 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 , &c., 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?

Numbers 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 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 stiff-necked
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.

Numbers 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.

Numbers 14:7

No text from Poole on this verse.

Numbers 14:8

If by our rebellion and ingratitude we do not provoke God to

loathe and forsake us.

Numbers 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 Psa_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.

Numbers 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.

Numbers 14:11

No text from Poole on this verse.

Numbers 14:12

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.

Numbers 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.

Numbers 14:14

To the inhabitants of this land, for there was much intercourse

between these two nations.

Numbers 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.

Numbers 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.

Numbers 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, &c., 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, & c., 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 , &c., and granted by God in answer to him,
Num_14:20, I have pardoned , &c. 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.

Numbers 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 Poole

"Exo_34:7", where all this verse is explained.

Numbers 14:19

After many and great provocations; show thyself still to be the

same sin-pardoning God.

Numbers 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.
Numbers 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 , &c, which come in without any note of opposition,
and have a manifest relation to and connexion with this verse.

Numbers 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.

Numbers 14:23

No text from Poole on this verse.

Numbers 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, Jos_14:9.

Shall possess it, or, shall expel it , i.e. its inhabitants, the land
being oft put for the people of it. Compare Jos_8:7 14:12.

Numbers 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 other places)

to-morrow turn ye, & c. Though some knit these words to the
former, and read the place thus, Caleb —and his seed shall
possess it , to wit, the land near Hebron, and also the land of the
Amalekites and of the Canaanites that dwell in the valley .

Quest. But how are the Canaanites said to dwell in the valley
here, when they dwelt in the hill , Num_14:45, and by the sea-
coasts, Num_21:1?
Answ. 1. Part of them dwelt in one place, and part in other places.

2. The word Canaanite may here be understood more generally of

all the inhabitants of Canaan.

By the way of the Red Sea, i.e. that leadeth to the Red Sea, and
to Egypt, the place whither you desire to return, Num_14:3,4.

Numbers 14:26

No text from Poole on this verse.

Numbers 14:27

Bear with, or pardon , as Num_14:19,20, or spare ; which words

are necessarily and easily understood. It is a short and imperfect
speech, which is frequent in case of anger, as Exo_32:32 Psa_6:3
90:13.

Numbers 14:28

As you wickedly wished you might have died in the wilderness,

Num_14:2, I will bring your imprecations upon your heads.

Numbers 14:29

No text from Poole on this verse.

Numbers 14:30

To make you, i.e. your nation; for God did not swear to do so to
these particular persons.

Numbers 14:31

No text from Poole on this verse.

Numbers 14:32
No text from Poole on this verse.

Numbers 14:33

Wander, like sheep, feeding in the deserts; or shall be shepherds ,

i.e. shall live like the shepherds of Arabia, in tents, and removing
from place to place, having no certain dwelling.

Forty years, i.e. so long as to make up the time of your dwelling

in the wilderness forty years, as appears from Num_33:8 Deu_1:3
2:14. Compare Amo_5:25. It is manifest that one whole year and
part of another were past before this sin or judgment.

Your whoredoms, i.e. the punishment of your whoredoms, to wit,

of your apostacy from, and perfidiousness against, your Lord, who
was your Husband, and had married you to himself. See Jer_3:14.
Whence idolatry is called whoredom.

Numbers 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.

My breach of promise, that as you have first broken the covenant

between you and me, by breaking the terms or conditions of it, so
I will make it void on my part, by denying you the blessings
promised in that covenant, and to be given to you in case of your
obedience. So you shall see that the breach of promise wherewith
you charged me, Num_14:3, lies at your door, and was forced
from me by your perfidiousness. Or, my breach ; either passively,
i.e. your breaking off from me, as such pronouns are oft used, as
Gen_1:4 Isa_53:11 56:7; or actively, i.e. my breaking off or
departing from you, and stopping the current of my blessings
towards you; you shall feel by experience how sad your condition
is when I withdraw my grace and favour from you.

Numbers 14:35
No text from Poole on this verse.

Numbers 14:36

No text from Poole on this verse.

Numbers 14:37

Either by the pestilence threatened Num_14:12, 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.

Numbers 14:38

No text from Poole on this verse.

Numbers 14:39

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Numbers 14:40

Gat them up, i.e. designed, or attempted, or prepared themselves

to go up; for that they were not yet actually gone up, plainly
appears from Num_14:42,44, and from Deu_1:41. Things
designed or endeavoured in Scripture phrase are oft said to be
done. See on Gen_37:21,22 Exo 8:18.

Numbers 14:41

The commandment of the Lord; either that command, Go not up

, &c., which, though in this place mentioned after, yet may seem
to have gone before their transgression, by comparing this place
with Deu_1:42,43; or that command above, Num_14:25, Turn ye,
and get ye into the wilderness , &c., which was a course directly
contrary to that which they took.
Numbers 14:42

No text from Poole on this verse.

Numbers 14:43

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Numbers 14:44

They presumed; guilty both of rashness and rebellion; thus

running from one extreme to another.

Numbers 14:45

The Canaanite; largely so called, but strictly the Arnorite, as

appears from Deu_1:44.

Which dwelt; so they were a part and branch of those that dwelt
in the valley, Num_14:25. Or, sat , i.e. placed themselves, lay in
ambush, expecting your coming.

Hormah; a place so called afterwards Num_21:3, from the great

slaughter or destruction of the Israelites at this time.

Numbers 15:1 NUMBERS CHAPTER 15

Of meat and drink offerings, Num_15:1-16. The law of the first of

the dough for a peace-offering, Num_15:17-21. The sacrifice for
sins of ignorance of the whole congregation, Num_15:22-26; or
when a single soul is guilty, Num_15:27-29. Punishments for
presumptuous sinners, Num_15:30,31. Of the man that gathered
sticks on the sabbath day, and his death, Num_15:32-36. God
commandeth them to wear fringes on their garments,
Num_15:37,38. The use thereof, Num_15:39-41.

No text from Poole on this verse.

Numbers 15:2
i.e. Will certainly give you notwithstanding this great provacation,
and my unchangeable commination. And for their better assurance
hereof, he repeats and amplifies the laws of sacrifices, whereby
through Christ he was or would be reconciled to them and theirs
upon their repentance.

Numbers 15:3

A sacrifice, i.e. a peace-offering, as appears,

1. Because that word put by itself is oft so taken, as Exo_18:12

Lev_17:5,8 23:37 Deu_12:27.

2. Because the offerings for sins and trespasses had no meat-

offerings and drink-offerings attending upon them, excepting only
the case of the

leper’s cleansing, Lev_14:10.

3. Because this is explained by and called peace-offereings ,

Num_15:8.

4. From the words here following, because peace-offerings were

commonly offerede either in performance of a vow, or freely, or
by God’s command in their solemn feasts, all which are here
expressed.

Numbers 15:4

A tenth deal, or tenth part , to wit, of an ephah, i.e. an omer,

Exo_16:36.

Mingled with oil; wherein it seems to differ from such meat-

offerings as were solitary, and not accessories to other sacrifices.

Numbers 15:5

No text from Poole on this verse.

Numbers 15:6

Two tenth deals; because this belonged to a better sacrifice than

the former; and therefore in the next sacrfice of a bullock there are
three tenth deals. So the accessory sacrifice grows proportionably
with the principal.

Numbers 15:7

No text from Poole on this verse.

Numbers 15:8

i.e. Or any other peace-offerings, to wit, 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 command and honour; whereas the peace-
offerings made it performance of a vow were made and offbred by
way of contract, and with design of getting some advantage by
them.

Numbers 15:9

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Numbers 15:10

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Numbers 15:11

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Numbers 15:12

i.e. As many cattle as ye sacrifice, so many meat and drink

offerings ye shall offer.
Numbers 15:13

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Numbers 15:14

A stranger, to wit, proselyte, for such offerings were not accepted

from others.

Numbers 15:15

i.e. 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 and distinction, to show that
strangers were not upon this pretence to partake of thcir civil
privileges.

Numbers 15:16

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Numbers 15:17

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Numbers 15:18

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Numbers 15:19

When ye eat, i.e. when you are about to eat it; for before they did
eat it, they were to offer this offering to God.

Of the bread, i.e. the bread-corn, as that word is used. Job_28:5

Psa_104:15 Isa_28:22.
Unto the Lord, i.e. to the priest of the Lord, as appears from
Eze_44:30.

Numbers 15:20

i.e. Of the corn in the threshing-floor, as Deu_16:13, when you

have gathered in your corn.

So shall ye heave it, i.e. you shall offer this in the same
proportion, to the same persons, i.e. the priests, and with the same
rites.

Numbers 15:21

No text from Poole on this verse.

Numbers 15:22

To wit, those now spoken of, those which concern the outward
worship and servicc of God, or the rites or ceremonies belonging
to it. And herein principally this law may seem to differ from that
Lev_14:13, 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 omissiou of somcthing which
ought to have been done about holy ccrcmonies. But besides this,
that law, Lev_4:13, concerns the whole congregration of Israel ,
as it is there expressed, but this concerns only the congregation,
or a congregation , as it is here expressed, Num_15:24, i.e. any
particular congregation of Israelites, whether of a whole tribe
meeting together by their representatives, or a lesser congregation,
such as there were to be many in Canaan; and the words rendered
all the congregation may be, and are by some here, rendered every
congregation . And by virtue of this law, as some suppose, the
Israelites newly after their return from the captivity offered twelve
bullocks, one for each tribe, Ezr_8:35.

Numbers 15:23

No text from Poole on this verse.

Numbers 15:24

In Le 4 the bullock is for a sin-offering, here it is for a burnt-

offering, either because they are different laws, as hath been said;
or because here is added a new penalty, to breed the greater
caution and diligence in the Israelites, who had given many
instances, and now a fresh and eminent instance, of their
heedlessness in observing the commands of God; and so, besides
that bullock for a sin-offering, which he leaves to be gathered out
of Lev_4:11, he now requires another bullock for a burnt-offering.

Numbers 15:25

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Numbers 15:26

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Numbers 15:27

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Numbers 15:28

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Numbers 15:29

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Numbers 15:30

Ought; understand such things as ought not to be done and things

relating to the worship of God;

presumptously, Heb. with a high or lifted hand i. e. knowingly

willfully, boldly, resolvedly, deliberately, designedly. So this
phrase is elsewhere used. See Exo_14:8 Lev_26:21 Num_33:3
Job_15:26 Psa_19:13.

Reproacheth the Lord, i.e. he sets God at defiance, and exposeth

him to contempt, as if he were unworthy of any regard, and unable
to punish transgressors.

Numbers 15:31

i.e. The punishment shall be confined to himself, and not fall upon
the congregation, as it will do, if they neglect to cut him off.

Numbers 15:32

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.

Numbers 15:33

i.e. To the rulers of the congregation, who, as they represented and

governed the congregation, are called by the name of the
congregation.

Numbers 15:34

i.e. Moses and Aaron, and the seventy rulers last mentioned.

What should be done to him, i.e. 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, from
Exo_31:14 35:2.

Numbers 15:35

No text from Poole on this verse.

Numbers 15:36
No text from Poole on this verse.

Numbers 15:37

No text from Poole on this verse.

Numbers 15:38

Fringes were certain threads or ends of their garments, standing

out a little further than the rest of their garments, left there for this
use.

In the borders, i.e. in the four borders or quarters , as it is

Deu_22:12. Heb. wings , which is oft used for borders or ends, as
Rth_3:9 1Sa_15:27 24:5, &c.

Of their garments, i.e. of their upper garment, or that wherewith

they covered themselves , as is expressed Deu_22:12. This was
practised by the Pharisees in Christ’s time, who are noted for
making their borders larger than ordinary, Mat_23:5; and by
Christ himself, as may gathered from Luk_8:44.

A riband, to make it more obvious to the sight, and consequently

more serviceable to the use here mentioned.

Of blue, or, of a purple colour , as the Jewish writers agree,

whose opinion is the more considerable, because it was matter of
constant practice among them.

Numbers 15:39

It, i.e. the riband,

shall be unto you, i.e. shall serve you

for the fringe, to wit, to render it more visible and notorious by

its certain, and remarkable, and distinct colour, whereas the fringe
without this was of the same piece and colour with the garment,
and therefore less observable. Or, it , i.e. the riband, shall be in
your fringes , or, put to your fringes , fastened to them, that by
looking upon it you may remember, that your eye may affect your
mind and heart.

That ye seek not, or, inquire not , for other rules or ways of
serving me than I have prescribed you.

After your own heart, and your own eyes, i.e. neither after the
devices and inventions of your own minds or hearts, as Nadab and
Abihu did when they offered strange fire, and as you now did,
when you pretended to serve and please me by going up the hill
and towards Canaan without and against my command; nor after
the examples or inventions of others which your eyes see, as you
did when you were set upon worshipping a calf after the manner
of Egypt. To go a whoring , i.e. to depart from me, and to prefer
your own fancies before my commands, and to live only by
present sight or sense, and not at all by faith in my promises.

Numbers 15:40

No text from Poole on this verse.

Numbers 15:41

Though I am justly displeased with you, for your frequent and

horrid 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, to preserve and provide for you there, and after that
time to bring you into Canaan.

Numbers 16:1 NUMBERS CHAPTER 16

Korah, Dathan, and Abiram raise sedition against Moses and

Aaron, Num_16:1-3. Moses reproving them, Num_16:4-11, sends
for Dathan and Abiram; their refusal and answer, Num_16:12-14.
The manneer of their punishment, Num_16:15-35. Their
perfuming censers are kept for a memorial and warning,
Num_16:36-40. The people murmur against Moses and Aaron, for
which they are consumed by the plague, which Aaron by Moses’s
order stays, Num_16:41-50.

Korah, the first and chief author of this rebellion, Num_16:11

Jud_1:11.

Izhar was 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, and therefore could easily
communicate counsels; partly in hopes to recover their rights of
primogeniture, in which the priesthood was comprehended, which
was given away from their father.

Took men, to wit, those two hundred and fifty mentioned

Num_16:2. In the Hebrew there is nothing but took , and the
Hebrew words are placed and may well be rendered thus, Now
Korah —took both Dathan and Abiram , &c., or took Dathan ,
&c., the particle vau being here superfluous, as it is Gen_8:6, and
elsewhere.

Numbers 16:2

They, i.e. Korah, Dathan, and Abiram, last mentioned.

Rose up, i.e. conspired together, and put their seditious design in
execution.

Before Moses; not privily and obscurely, but openly and boldly,
not fearing nor regarding the presence of Moses, who was an eye-
witness of their conspiracy.
Famous, for place and birth.

Numbers 16:3

They, i.e. either Korah, and the two hundred and fifty princes,
which may seem probable by comparing this with
Num_16:12,25,27, where we find Dathan and Abiram in another
place, even in their tents, whither it is likely they were gone by
consent to form and strengthen their party there, while Korah and
the rest went to Moses. Or, 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 special and more colourable pretences to the priesthood, and
treats with them apart, and speaks what is mentioned Num_16:8-
11; and then having dispatched them, he sends for Dathan 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 interest and influence in the disposal of the priesthood, as may
appear by the whole context, and particularly by Num_16:5,10,15,
&c.

Ye take too much upon you, by perpetuating the priesthood in

yourselves and family, with the exclusion of all others from it. Are
holy; a kingdom of priests, a holy nation , as they are called
Exo_19:6; a people separated to the service of God, and therefore
no less fit to present themselves before God, and to offer sacrifice
and incense for themselves, than you are.

The Lord is among them, by his tabernacle and cloud, the tokens
of his special and gracious presence, and therefore ready to
receive all their sacriiiccs and services from their own hands.
Wherefore lift ye up yourselves; 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?

Numbers 16:4

Humbly begging that God would direct him, and defend and
vindicate him from this false and odious imputation. See
Num_14:5. Accordingly God answers his prayers, and inspires
him with this following answer to Korah, and strengthens him
with new courage, and confidence of good success.

Numbers 16:5

To-morrow, Heb. in the morning , the time appointed by men for

administering justice, Psa_101:8 Jer_21:12; and chosen by God
for that work, Psa_73:14 Isa_47:11 Zep_3:5. 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.

And will cause him, or, and whom he will cause . To come near
unto him, i.e. he will by some evident and miraculous token
declare his approbation of him and his ministry.

Numbers 16:6

Since ye will be priests, take your censers, and act as priests, at

your peril.

Numbers 16:7

Doth choose, i.e. declare his choice and appointment of them for
that work.

Numbers 16:8
Consider what I say before it be too late, and repent of your great
wickedness.

Numbers 16:9

Near to himself; nearer than the other tribes, though not so near
as the priests.

Unto them, i.e. in their stead and for their good. So they were the
servants both of God and of the church, which was a high dignity,
though not sufficient for their ambitious minds.

Numbers 16:10

There being at this time but very few priests, and the profits and
privileges belonging to them being many and great, they thought it
but fit and reasonable that they, or some of the chief of them,
should be admitted to share in their work and advantages.

Numbers 16:11

Against the Lord, whoso minister and chosen servant Aaron is.
You strike at God through Aaron’s sides. Compare 1Sa_8:7
Luk_10:16 Joh_13:20.

Numbers 16:12

Moses sent, to treat with them, and give them, as he had done
Korah and his company, a timely admonition. Which said unto the
messengers sent to them by Moses,

We will not 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. See Deu_25:7 Rth_4:1 Ezr_10:7,8. But
because they would not now go up , therefore they went down
quick into the pit , Num_16:12.

Numbers 16:13
i.e. Out of Egypt, a place indeed of great plenty, but to them a
place of torment and intolerable slavery. They invidiously and
scoffmgly use the same words wherewith God by Moses
commended the land of Canaan.

Numbers 16:14

Of these men, i.e. of those who are confederate with us, and of all
the people who are of our mind. Wilt thou make them blind, or
persuade them that they are blind, and 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? or wilt thou lead
them about like blind men whither thou pleasest, one time towards
Canaan, another time towards Egypt again?

We will not come up; we will not obey thy summons, nor own
thy authority.

Numbers 16:15

Moses was very wroth, not so much for his own sake, for he had
learnt to bear indignities, Num 12, as for God’s sake, who was
highly dishonoured, blasphemed, and provoked by these speeches
and carriages, in which case he ought to be angry, as Christ was,
Mar_3:5.

Respect not thou their offering, i.e. accept not their incense
which they are now going to offer, but show 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.

Not one ass, i.e. not any thing of the smallest value, as an ass was;
see 1Sa_12:3 neither have I injured them, nor used my power to
defraud or oppress them, as I might have done; but, which is here
implied, I have done them many good offices, but no hurt;
therefore their crime is inexcusable, because without any cause or
provocation on my part.
Numbers 16:16

Not in the tabernacle, which was not capable of so many persoms

severally offering incense, but at the door of the tabernacle,
Num_16:18, which place is oft said to be

before the Lord, as Exo_29:42 Lev_1:11, &c.; where they might

now lawfully offer it by Moses’s direction upon this extraordinary
occasion and necessity, because this work could not be done in
that place, which alone was allowed for the offering up of incense,
not only from its smallness, but also because none but priests
might enter to do this work. Here also the people, who wcrc to be
instructed by this experiment, might see the proof and success of
it.

Numbers 16:17

No text from Poole on this verse.

Numbers 16:18

They could easily make censers in a slight manner, which would

suffice for the present purpose. The

fire was taken from the altar which stood in that place, Lev_1:3,5,
for Aaron might not use other fire, Lev_10:1. And it is likely the
remembrance of the death of Nadab and Abihu deterred them
from offering any strange fire.

Numbers 16:19

Korah gathered the congregation, that they might be witnesses

of the event, and, upon their success, which they doubted not of,
might fall upon Moses and Aaron with popular rage, and destroy
them. And it seems by this that the people were generally
incensed against Moses, and inclined to Korah’s side.
The glory of the Lord appeared in the cloud, which then shone
with greater brightness and majesty, as a token of God’s approach
and presence. See Exo_16:7,10 Le 9:6,23 Num 20:6.

Numbers 16:20

No text from Poole on this verse.

Numbers 16:21

To wit, Korah and his two hundred and fifty men, and the people
whom he gathered against Moses and Aaron, Num_16:19.

Numbers 16:22

Of the spirits, i.e. of souls, as the word spirit in Scripture is oft

used, as Psa_31:5 77:3 Pro_17:22 Ecc_12:7 Luk_23:46 Act_7:59.
And this is no empty title here, but very emphatical and
argmmentative, thus, Thou art the Maker of spirits, Zec_12:1,
destroy not thy own workmanship, Isa_64:8. 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 ,
Heb_12:9; O deal mercifully with thy own children: the Searcher
of spirits, thou canst distinguish between those who have
maliciously raised this tumult, and those whose ignorance and
simple credulity hath made them a prey to crafty seducers.

Of all flesh, i.e. of all mankind: the word flesh is put for men, as
Gen_6:13 Job_12:10 Isa_40:5,6 Eze 20:48 21:4,5.

One man, to wit, Korah, the ringleader of this sedition.

Numbers 16:23

No text from Poole on this verse.

Numbers 16:24
Speak unto the congregation, whom for your sakes I will spare
upon the condition here following.

Korah, Dathan, and Abiram; and On too, who is mentioned

Num_16:1, though some think he desisted and repented, and
therefore is not now mentioned.

Numbers 16:25

Because they refused to come to him, he goes to them to their

cost.

The elders of Israel; the seventy rulers, whom he carried with

him for the greater solemnity of the action, and for his own better
vindication, because he lay under such calumnies, and to
encourage them in their work, not-withstanding the obstinate and
intractable nature of the people they were to govern.

Numbers 16:26

Show your dislike of them and their wicked ways by a speedy

removal of your persons and tents from about them.

Touch nothing of theirs; because they and all that was theirs was
under a curse, and therefore not to be touched. See Deu_13:16,17.

In all their sins; lest, being guilty of their sins, you perish
together with them.

Numbers 16:27

Their tents were not far asunder, being both on the south side of
the tabernacle, as appears from Num_2:10 3:29.

Stood in the door of their tents; an argument of their foolish

confidence, pride, and impudence, obstinacy, and impenitency,
whereby they declared that they neither feared God nor
reverenced man, and made themselves ripe for the approaching
judgment.
Numbers 16:28

All these works, to wit, which I have done, and for which I am
traduced by these and such like wicked men, as the bringing of the
people out of Egypt; the conducting of them through, and the
keeping of them so long in, the wilderness; the exercising of
power and authority among and over them; giving of laws to
them, as about other things, so concerning the priesthood, which is
the ground of the present quarrel; and, that which vexeth them
most, that when they were upon the borders of Canaan, and ready
to enter in, I should cause them to go back into this vast howling
wilderness, and fix them there for forty years.

Of mine own mind; by pretending or usurping an authority which

God gave me not; by feigning words or messages from God to
establish my own inventions, and to comply with my own will or
lust or interest, as I am now accused to have done. For this phrase,
see Num_24:13 Eze_13:2.

Numbers 16:29

i.e.

If these men die by a natural death, or by plague, or sword, or

some usual judgment, I am content that you take me for an
impostor, falsely pretending to be sent of God. This he might well
say, because he was inspired by God to say this, and infallibly
assured by God that this should be done.

Numbers 16:30

Make a new thing, i.e. do such a work as was never heard before.

Into the pit, i.e. into the grave which God thereby makes. The
Hebrew word scheol sometimes signifies hell , and sometimes the
grave , as Gen_37:35 Psa_55:15.

Have provoked the Lord by making his words and works to be

nothing but my devices and artifices.
Numbers 16:31

No text from Poole on this verse.

Numbers 16:32

i.e. All his family which were there, women, children, and
servants; but his sons, who were spared Num_26:11,58
1Ch_6:22,37 were absent, either upon some service of the
tabernacle, or upon some other occasion; God so ordering it by his
providence, either because they disliked their father’s act, or upon
Moses’s intercession for them, or for some other reason. This
expression may seem to intimate that Korah himself was not here,
but that he continued with his two hundred and fifty men before
the Lord Num_16:18,19, 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
a head, especially when Aaron, his great adversary, abode there
still, and did not go with Moses to Dathan, &c., Num_16:25. And
Korah may seem to have been consumed with those two hundred
and fifty, Num_16:35, though he be not mentioned there, but is
easily understood by comparing that verse with Num_16:16-18,
and from the nature of the thing itself, there being no cause of
doubt but that destruction which befell the accessaries did much
more involve the principal. 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 , i.e. destroyed, as they
were, by fire from the Lord. And when the psalmist relates this
history, Psa 106, the earth’s swallowing them up is confined to
Dathan and Abiram, Num_16:17; and for all the rest of that
conspiracy, it is added, Num_16:18, and a fire was kindled in
their company ; the flame burnt up the wicked . As for
Num_26:10, which seems to oppose this opinion, we shall see
more on that place, if God permit.

Numbers 16:33
Into the pit, i.e. into the earth, which first opened itself to receive
them, and then shut itself to destroy them, and transmit them to
further punishment.

Numbers 16:34

No text from Poole on this verse.

Numbers 16:35

From the Lord; i.e. from the cloud, wherein the glory of the Lord
appeared, Num_16:19, to give sentence in this cause.

Numbers 16:36

No text from Poole on this verse.

Numbers 16:37

Unto Eleazar, rather than to Aaron, partly because the

tronblesome part of the work was more proper for him, and partlly
lest Aaron should be polluted by going amongst those dead
carcasses; for it is probable this fire consumed them, as lightning
somethnes doth others, by taking away their lives, and leaving
their bodies dead upon the place.

Out of the burning, i.e. from among the dead bodies of those
men who were burnt. Burning put for those who are burnt , as
captivity for the captives , Num_21:1, and poverty for the poor ,
2Ki_24:14.

The fire, i.e. the cinders or ashes which are left in or near their
censers.

Yonder, i.e. far from the altar and sanctuary, into an unclean
place, where the ashes were wont to be cast; by which God shows
his rejection of their services.

They are hallowed; either,

1. By God’s appointment, because they were presented before the
Lord by his express order, Num_16:16,17. Or,

2. By God’s just judgment, because they, together with the

persons that used them, were accursed and devoted by God, and
therefore were the Lord’s, and not to be employed in any profane
or common use, as appears from Lev_27:28. But the first reason is
the chief, and is rendered by God himself, Num_16:38.

Numbers 16:38

Against their own souls, i.e. their own lives; who were the
authors of their own death and destruction. Compare 1Ki_2:23
Pro_20:2. This he saith for the vindication of God’s justice and his
own ministry in this severe dispensation.

The altar, to wit, 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 further ornament and security
against the fire, which was continually burning upon it.

A sign; a monument or warning to all strangers to take heed of

invading the priesthood, as it follows, Num_16:40.

Numbers 16:39

No text from Poole on this verse.

Numbers 16:40

As Korah, and as his company, i.e. that he do not imitate them

in their sin, and therefore bring upon himself the same plague.

To him, i.e. to Eleazar. These words belong to Num_16:38; the

meaning is, that Eleazar did as God bade him.

Numbers 16:41
Prodigious wickedness and madness, so soon to forget such a
terrible instance of Divine vengeance!

Ye have killed; you, who should have preserved them, and

interceded for them, have pulled down God’s wrath upon them,
for the maintenance of your own authority and interest.

The people of the Lord; so they call those wicked wretches, and
rebels against God; which shows the power of passion and
prejudice to corrupt men’s judgment.

Numbers 16:42

They looked, i.e. Moses and Aaron, who in all their distresses
made God their refuge.

Numbers 16:43

To hear what God, who now appeared, would say to him.

Numbers 16:44

No text from Poole on this verse.

Numbers 16:45

To beg pardon and mercy for the people, as they oft did; thus
rendering good to them for evil, which the people requited with
evil for their kindness.

Numbers 16:46

Put on incense; which was a sign of intercession, Psa_141:2, and

was to be accompanied with it, Luk_1:9,10.

Go quickly unto the congregation, 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.

The plague is begun, in cutting off the people by a sudden and

miraculous stroke.

Numbers 16:47

Ran into the midst of the congregation; hazarding his own life
to obey God, and to do this wicked people good.

Numbers 16:48

Whereby it may seem that this plague, like that fire, Num_11:1,
began in the uttermost parts of the congregation, and 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.

Numbers 16:49

No text from Poole on this verse.

Numbers 16:50

No text from Poole on this verse.

Numbers 17:1 NUMBERS CHAPTER 17

God confirming Aaron’s calling by the budding and the

blossoming of his rod, Num_17:1-9, commandeth it to be laid up
for a memorial and terror to rebels, Num_17:10. The people being
terrified thereby, seek to Moses for succour, Num 11-13.

No text from Poole on this verse.

Numbers 17:2
Speak unto the children of Israel, that I may fully and finally
satisfy all their scruples, and take away all pretence and cause of
murmuring.

Of every one of them; not of every person, but of every tribe, as

it follows.

A rod; either an ordinary walking staff; or rather, that staff or rod

which the princes carried in their hand as tokens of their dignity
and authority, as may be gathered from Num_21:18, compared
with Psa_110:2 Jer_48:16,17.

According to the house of their fathers, i.e. according to each

family proceeding from the patriarch or father of that tribe.

Every man’s name, i.e. 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 and acted for all his tribe; so
that this was a full decision of the whole question. And this plate
seems to confirm what was before observed, 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, as they said, Num_16:3.

Numbers 17:3

Aaron’s rather than Levi’s name, 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.

For the head of the house of their fathers; i.e. 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.

Numbers 17:4

Before the testimony, i.e. before the ark of the testimony; either
mediately, close by the veil behind which the ark stood; or rather
immediately, within the veil in the most holy place, close by the
ark, as may be gathered by comparing this place with Num_17:10,
and with Heb_9:4.

I will meet with you, and manifest my mind to you for the ending
of this dispute.

Numbers 17:5

No text from Poole on this verse.

Numbers 17:6

i.e. Was laid up with the rest, being either one of the twelve, as the
Hebrews affirm, or the thirteenth, as others think.

Numbers 17:7

No text from Poole on this verse.

Numbers 17:8

Into the tabernacle of witness; 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.

Yielded almonds; this being, as Josephus with great probability

affirms, a staff of an almond tree, as the rest also were.

Numbers 17:9
No text from Poole on this verse.

Numbers 17:10

For if after all these warnings and prohibitions, backed with such
miracles and judgments, they shall usurp the priesthood, they shall
assuredly die for it.

Numbers 17:11

No text from Poole on this verse.

Numbers 17:12

Words of consternation arising, partly, from the remembrance of

these severe and repeated judgments; partly, from the threatening
of death upon ally succeeding murmurings; partly, 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.

Numbers 17:13

Any thing near, i.e. nearer than he should do; an error which we
may easily commit.

Shall we be consumed? will God proceed with us in these severe

courses, according to his strict justice? will he show us no mercy
nor pity, till all the people be cut off and destroyed with dying one
after another.

Numbers 18:1 NUMBERS CHAPTER 18

God showing to Aaron, his sons, and the Levites their office,
Num_18:1-7; appointeth to Aaron and his sons their maintenance,
Num_18:8-20; and also to the Levites, Num_18:21-24. He
commandeth them by Moses to give tenths of their tenths to the
chief priests, Num_18:25-32.
The iniquity of the sanctuary, i.e. 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
authority and power from me to keep them all within their bounds,
and I expect you use it to that cud. Thus the people are in good
measure secured against their fears expressed Num_17:12,13.
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
as they might think, if the benefits and encumbrances and dangers
were equally considered.

Of your priesthood, i.e. of all the errors committed by

yourselves, or by you permitted in others in things belonging to
your priesthood.

Numbers 18:2

Minister unto thee, about sacrifices and offerings and other

things, according to the rules and limits 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 they have done, but they shall be
subordinate and servants to thee.

Thou and 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, whereas the priests did minister to God both
before and in the tabernacle. Besides, both the foregoing words,
and the two following verses, do entirely speak of the ministry of
the Levites, and the ministry of the priests is distinctly spoken of
Num_18:5.

Numbers 18:3
Thy charge, i.e. that which thou shalt command them and commit
unto them.

Of all the tabernacle, i.e. of the boards and hangings and utensils
of the tabernacle, to take them down, and carry them, and set them
up again.

The vessels, which therefore were to be covered by the priests

before the Levites might meddle with them.

They, nor ye, they for presuming to touch them, and you for your
negligence in not covering them well, or not looking to them.

Numbers 18:4

No text from Poole on this verse.

Numbers 18:5

Of the sanctuary, i.e. of the holy, and of the most holy, place.

Upon the children of Israel, for coming too near the holy place,
or for usurping any part of your sacred function, or for any other
miscarriage which they may be guilty of through your
carelessness or remissness, in which case they shall perish for
their error, but their blood will I require at your hands, who should
have advised them better, or overruled them.

Numbers 18:6

For the Lord, i.e. for the service of the Lord, to assist you
therein, in the servile and troublesome parts of it.

Numbers 18:7

The altar, to wit, of burnt-offering, as appears from the following

words.
Within the veil. This phrase elsewhere signifies the inward or
second veil, but here it signifies either the outward veil only, or
rather both the veils, the singular number being put for the plural,
as when the altar is put for both the altars, as hath been noted; and
so this phrase comprehends both the holy and the most holy place.

As a service of gift; 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 and usurpation in
appropriating this to yourselves, or to invade your office.

Numbers 18:8

Unto thee have I given them; not only the charge of them, but
the use of them for thyself and family, in such manner as I have
elsewhere expressed.

The anointing, to wit, to the priestly office, i.e. because thou art
priest, and art to devote thyself wholly to my service; which, that
thou mayst perform more diligently and cheerfully, I give thee this
recompence.

Numbers 18:9

The most holy things; such as were to be eaten only by the

priests, and that in the sanctuary. How these differ from the holy
things , see on Lev_6:17.

Reserved from the fire, i.e. such sacrifices or such parts of

sacrifices as were not burnt in the fire.

Every oblation; which may be understood either,

1. Of the wave-loaves, Lev_23:17, and the shew-bread, which

were most holy things , Lev_23:20 24:9, and which did belong to
the priest; nor was there any other such oblation besides what is
here particularly expressed; for the peace-offerings were not most
holy, and the burnt-offerings were not the priest’s. Or,
2. Of oblations in general; and so the following particulars are
mentioned by way of explication and restriction of that general
word, to show what oblations are here meant, and to exclude
peace-offerings and burnt-offerings.

Which they shalt render unto me, by way of compensation for a

trespass committed against me, in which case a ram was to be
offered, Lev_6:2,6, which was a most holy thing, and may be
particularly designed here.

Shall be most holy; thou shalt esteem it a most holy thing, and
shalt use it accordingly, in manner following. Or, these are most
holy , and therefore shall be

for thee, and for thy sons, to wit, exclusively, none else may eat
them.

Numbers 18:10

In the most holy place, to wit, in the court of the priests, where
there were places for this use; see Lev_6:16,17,26 7:6 8:31 14:13
Neh_13:5,9 Eze 42:13; which is called the most holy place , not
simply and absolutely, as the place within the veil was, but in
respect of the thing he speaks of, because this was the most holy
of all the places appointed for caring of holy things, whereof some
might be catch in any clean place in the camp, Lev_10:14, or in
their own houses. And as the most holy place is sometimes called
simply holy , so it is not strange if a holy place be called most holy
, especially this place which was near to the altar of burnt-
offerings, which is called most holy , and made all that touched it
holy, Exo_29:37. And God would have these things eaten by them
in a holy place, as in God’s presence, that they might be obliged to
the greater caution, and not to abuse God’s good creatures, and
especially holy things, to intemperance; and that they might learn
to eat this and their other food with thankfulness to God the giver
of it, and with respect to his service and glory, which was
afterward prescribed to Christians, 1Co_10:31 1Ti_4:3.
Every male, and they only; whereas of peace-offerings the
females might eat their share, Deu_12:18.

Numbers 18:11

The heave-offering, i.e. the right shoulder, which was the

priest’s.

Of their gift, to wit, of their peace-offerings, as may appear,

because here is an enumeration of all that belonged to the priest in
the several oblations, and therefore it is not likely that he would
omit the peace-offerings, wherein the priest had a share, and the
very share here spoken of and called a heave-offering , which was
the right shoulder , Lev_7:32, which also might be eaten by the
daughters, Lev_7:34 10:14, as is here said. See Num_6:17, &c.
The wave-offerings , to wit, the breasts of the peace-offerings,
which were waved Lev_7:30,31,34.

With thee, i.e. who are with thee in thy house; for if they were
married to strangers, they might not eat of them, Lev_22:12,13.

In thy house, to wit, as fixed members of thy house, though they

be bond-slaves; for strangers and hired servants were excepted,
Lev_22:10,11.

Numbers 18:12

The best, Heb. the fat for the best: the fat of wheat is the best of it,
Deu_32:14 Psa_81:16 147:14.

The first-fruits of them; as well those which were offered in the

name and behalf of the body of the people at the solemn feasts,
Lev_23:10,17, as those which were required of particular persons,
Exo_22:29 23:19; whereof the precise quantity is not determined,
but left free to the giver, as an exercise for his piety and charity,
only they are enjoined to give the first and the best of them.

Numbers 18:13
i.e. 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, &c.

Every one that is clean; and none else, because these were first
offered to God, and by consequent given to the priests; but for
those which were directly and immediately given to the priests,
the clean and unclean might eat of them.

Numbers 18:14

Dedicated to God by vow or otherwise, provided it be such a thing

as might be catch or consumed by use; for the vessels or treasures
of gold and silver which were devoted or dedicated by Joshua,
David, or others, were not the priests’ but were appropriated to the
uses of the temple.

Numbers 18:15

Whether it be of men, which were offered to God in his temple,

Exo_13:12 Luk_2:22, and to his service and disposal.

Numbers 18:16

Those that are to be redeemed, to wit, of men only, not of

unclean beasts last mentioned, 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 be redeemed with a sheep,
Exo_13:13, and that after it was eight days old.

According to thine estimation: this belongs either,

1. To the foregoing clause, to this purpose, that whereas women

newly delivered of a child continued in their uncleanness either a
longer or shorter time, according to the quality of the birth, as it
was male or female, Lev_12:4,5, and the temper of the mother, the
priest was to take that time when he judged the mother to be
clean, that so the mother might be purified and the child redeemed
at the same time. Or rather,

2. To the following clause, to wit, the price which was to be paid,

as appears by comparing this place with Lev_27:2,3. And both
there and here it is said to be done according to the priest’s
estimation, though a certain rule be added to guide his estimation,
and a certain price set, because the priest was to apply that general
rule to each person, and to put that price upon him.

Numbers 18:17

They are holy, to wit, in a peculiar manner, and higher degree

than other beasts, consecrated to a holy use, even to be sacrificed
unto God, and not to be redeemed nor alienated to any other use.
Compare Deu_15:19.

Numbers 18:18

The flesh; all the flesh of them, and not only some parts, as in
other sacrifices.

Numbers 18:19

A covenant of salt, i.e. a durable and perpetual covenant; so

called here and 2Ch_13:5, either because salt is a sign of
incorruption, as being of singular use to preserve things from
corruption; or because it is confirmed and 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 promise or 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, and sacrifices,
which were commonly accompanied with meat-offerings, and
therefore with salt.
Numbers 18:20

In their land, i.e. in the land of the children of Israel, mentioned

Num_18:13. You shall not have a distinct and separate portion of
land, as the other tribes shall. The reason of this law was, partly,
because God would have them wholly devoted to and employed in
his service, and therefore; free from worldly encumbrances and
businesses; partly, because God had abundantly provided for them
otherwise by tithes and first-fruits and oblations of all sorts;
partly, because God would have their worldly comfort and
happiness depend singly upon him and his service, and so would;
oblige them to use more zeal and diligence in the advancement of
piety, even for their own interest, which was either better or worse
as true religion flourished or decayed; see Jud_17:9,10 19:18
2Ch_13:9 30:22 31:4; partly, that this might be a firm bond of
hearty love and affection between the people and their teachers,
the Levites, who, as they performed religious services for the
people, so they received their subsistence from them; 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, which was their duty, Deu_33:10 2Ch_30:22 Mal_2:4-
7.

I am thy part, i.e. I have appointed thee a liberal maintenance out

of my oblations.

Numbers 18:21

For the tithes were all given to the Levites, and out of their tithes
the tenth was given to the priests, here Num_18:26, & C, and
Neh_10:37,38.

Numbers 18:22

i.e. So nigh as to do any act proper to the priests or Levites.

Numbers 18:23
Their iniquity, i.e. 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, 2Ch_26:17,18.

Numbers 18:24

As an heave-offering unto the Lord, i.e. as a rent charge or an

acknowledgment that they have and hold all their lands, and the
fruits of it, from God’s bounty. Note that 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 in general, as before, Num_18:8.

Numbers 18:25

No text from Poole on this verse.

Numbers 18:26

No text from Poole on this verse.

Numbers 18:27

It shall be accepted of you as much as if you offered it out of your

own lands and labours.

Numbers 18:28

And to his children, which were one with him, and were all to
have their share herein.

Numbers 18:29

Out of all 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.
Ye shall offer, to wit, to the priest.

Every heave-offering, i.e. as many gifts, so many heave-

offerings; you shall reserve a part out of each of them for the
priest.

The hallowed part thereof: this may describe either,

1. The nature and proportion of this offering, and so peradventure

he means the tenth part, which was the part or proportion that God
hallowed or sanctified to himself as his proper portion, both here
and elsewhere; or,

2. The reason or ground of this offering, because it is a thing

hallowed or appropriated by God to himself, and given by him to
the priest, and because the payment of this due doth hallow all the
rest, so as they may use it with comfort and good conscience, as it
follows, Num_18:31,32.

Numbers 18:30

No text from Poole on this verse.

Numbers 18:31

In every place, i.e. in every clean place, and not in the holy place
only.

Numbers 18:32

The best of it; implying, that if they neglected this duty, they
sinned in the use of such unhallowed food.

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, to
wit, part to you, and part to the priests.

Numbers 19:1 NUMBERS CHAPTER 19

The manner of making the water of separation, and of what,
Num_19:1-10. The use of it, wherewith the unclean are to be
purged, Num_19:11-13. Laws concerning despisers of cleansing,
Num_19:14-22.

No text from Poole on this verse.

Numbers 19:2

The ordinance of the law, or, the constitution of the law, i.e.
that which God hath ordained or established by law.

That they bring thee, at their common charge, because it was for
the common good. Red ; a fit colour to shadow forth both the
bloody nature and complexion of sin, Isa_1:8, and the human
nature, and especially the blood, of Christ, from which this water
and all other rites had their purifying virtue.

Wherein is no blemish; a fit type of Christ, who was such,

Heb_7:26 1Pe_1:19.

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 took up our yoke, and put
himself under the law; or that Christ was not drawn or forced to
undertake our burden and cross, but that lie did voluntarily choose
it. See Joh_10:17,18.

Numbers 19:3

Unto Eleazar, who was the second priest, and, in some cases, the
vicegerent or deputy of the high priest. To him, not to Aaron,
because this service made him unclean for a season, Num_19:7,
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, and constantly fit for his high and holy work.
Without the camp; partly because it was reputed an unclean and
accursed thing, being ceremoniously laden with the sins of all the
people; and partly to signify that Christ should suffer without the
camp, as he did, Heb_13:12, in the place where malefactors
suffered, Lev_24:14.

One; a person appointed by Eleazar for this work.

Numbers 19:4

Directly before the tabernacle, or, towards or over against the

tabernacle ; either,

1. Near to it; and so we must suppose that he took some of the

blood in a basin, and carried it from without the camp to the
tabernacle, and then returned to this place again; which might be
done, though it be not here expressed. And this seems to agree
best with other places, where this sprinkling seven times was
performed in or near the tabernacle, as Lev_4:17. Or,

2. 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 to the tabernacle, it was sufficient
for him to turn and took towards it. Either way this posture
signified his presenting of this blood before the Lord by way of
atonement and satisfaction 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.

Numbers 19:5

To signify the sharp and grievous sufferings of Christ for our sins.

Her blood; all of it but what was spent in sprinkling.

Numbers 19:6

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.

Numbers 19:7

Partly to teach us the imperfection of the Levitical priesthood, in

which the priest himself was defiled by some parts of his work,
and the absolute necessity of a better and holier priesthood; and
partly to show that Christ himself, though he had no sin of his
own, yet was reputed by men, and judged by God, as an unclean
and sinful person, by reason of our sins which were laid upon him,
Isa_53:12 2Co_5:21.

Numbers 19:8

No text from Poole on this verse.

Numbers 19:9

For the congregation of the children of Israel, i.e. for their use,
and therefore in a fit place or places, whence any of them might
easily procure it.

For a water, or, to the water , i.e. to be put to the water, or mixed
with it.

Of separation, i.e. appointed for the cleansing of them that are in

a state of separation, who for their uncleanness separated from the
congregation. Either the heifer thus managed, or the water thus
made and sprinkled,

is a purification for sin, Heb. a sin , i.e. a kind of an offering for

sin, or rather a mean for the expiation or cleansing of sin. The
name of sin is sometimes given to the punishment of sin, and
sometimes to the sacrifice or offering for sin.

Numbers 19:10
The stranger that sojourneth, to wit, a proselyte, not any
stranger, as some understand it. For since it is confessed all the
other ceremonial laws do not oblige them, and that where the
name of stranger is put, as here it is, it generally speaks of a
proselyte, it is more reasonable to take it so here, than without any
reason or evidence to make this a particular exception from the
general rule.

Numbers 19:11

Whereas the touch of a dead beast made a man unclean only till
even, Lev_11:24.

Numbers 19:12

With it, i.e. with the water of separation.

On the third day, to typify Christ’s resurrection on that day, by

which we are cleansed or sanctified.

On the seventh day he shall be clean, to teach us that our

purification in this life is gradual, and not perfect till we come to
that eternal sabbath, which the seventh day respected.

He shall not be clean; but was first to purify himself, and four
days after that to be clean.

Numbers 19:13

Whosoever toucheth, to wit, if this transgression be done

presumptuously; for if it was done ignorantly, he was only to offer
sacrifice, Lev_5:3,6,17.

Defileth the tabernacle of the Lord, by approaching to it in his

uncleanness; for holy things or places were ceremonially defiled
with the touch of any unclean person or thing. See Lev_15:31
16:16 Hag_2:13.
His uncleanness is yet upon him; he continues in his guilt and
filth, not now to be washed away by this water, but to be punished
by cutting off.

Numbers 19:14

No text from Poole on this verse.

Numbers 19:15

Every open vessel, because it receives the air of the tent, by

which it is ceremonially polluted. Compare Lev_11:32,33.

Numbers 19:16

With a sword, or by any other violent way.

Numbers 19:17

Running water, i.e, waters flowing from a spring or river which

are the purest. These manifestly signify God’s Spirit, which is oft
compared to water, Joh_7:38,39, and by which alone true
purification is obtained.

In a vessel, where they were to be mixed, and then the water was
to be strained out and kept for this use.

Numbers 19:18

A clean person, to wit, a priest; for to such the work of cleansing

was appropriated. See Le 13$.

Upon all the vessels; even those which were in part purified by
the fire. See Num_31:23.

Numbers 19:19

No text from Poole on this verse.

Numbers 19:20

Shall not purify himself, i.e, shall contemptuously refuse to

submit to this way of purification.

Numbers 19:21

Shall wash his clothes, because he is unclean, as it here follows.

It is strange that the same water should cleanse one person, and
defile another; but God would have it so, partly, 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; partly, to mind the Jews 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, which these outward rites did
point at; and partly, to show 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 of separation; 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, as is said here and above, Num_19:19.

Numbers 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, of which Num_19:11,16,
and which was not removed without the use of this water of
purification, as is manifest from the context and other places of
Scripture, and from the nature of the thing; for the lesser sort of
uncleanness, mentioned in the foregoing verse, lasted only till
even, and was cleansed by the sole washing of his clothes and
flesh in water, Num_19:7, without any use of this water of
purification, which, if it had been necessary, must have been used
on the third and on the seventh day, according to the rule,
Num_19:12,19, and so the uncleanness of one day had been made
an uncleanness of seven days, which is a contradiction. Besides it
is unreasonable, that he who immediately touched the defiling
thing, should be no more and longer unclean than he who touched
that person only; and it was contrary to other rules in like cases, as
Le 15, where the man or woman having an issue, are thereby
made unclean for seven days, Lev_15:13,28, but he who toucheth
them is made unclean only till even, Le 15 7,27. And therefore
this cannot be meant of him who was unclean by touching this
water, who himself was unclean only till even, Num_19:21, as
also he who toucheth him is in this place.

Shall be unclean, to signify to us the very infectious nature of sin

and of sinful company.

Until even, because as his defilement was less, so it was fit the
duration of it should be shorter.

Numbers 20:1 NUMBERS CHAPTER 20

The people journey in the wilderness of Zin; they murmur against

Moses for want of water, Num_20:2-5. God commandeth Moses
to speak to the rock, that it might yield water, Num_20:7,8. Moses
striking the rock twice, Num_20:9-11, displeaseth God,
Num_20:12. Moses desiring passage through Edom, Num_20:14-
17, is denied, Num_20:18-21. Aaron by God’s command
delivering up his office to Eleazar his son, dieth, Num_20:21-28.
All the congregation bemoan him, Num_20:29.

Then, to wit, after many other stations and long journeys here
omitted. but particularly described Num 33.

The desert of Zin; a place near the land of Edom, distinct and
distant from that,

Sin, Exo_16:1.

In the first month, to wit, of the fortieth year, as is evident,

because the next station to this was in Mount Hor, where Aaron
died, Num_20:22,23, &c., who died in the fifth month of the
fortieth year, Num_33:38. Moses doth not give us an exact journal
of all their 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.

Kadesh; whether the same place called Kadesh-barnea , where

they were long since, Num_13:26, and to which they now return
after thirty-eight years’ tedious travels and wanderings in the
desert, Deu_2:14, or another place more southerly, it is not
material. Miriam died four months before Aaron, and but a few
more before Moses.

Numbers 20:2

The water having followed them through all their former journeys,
began now to fail them here, because they were now come near
Canaan and other 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, is different from it, as appears by
divers circumstances.

Numbers 20:3

i.e. Suddenly, rather than to die such a lingering and painful death.
Their sin was much greater than their parents’ in like case,
because they should have taken warning by their miscarriages,
and by the terrible effects of them, which their eyes had seen.

Numbers 20:4

No text from Poole on this verse.

Numbers 20:5

No text from Poole on this verse.

Numbers 20:6
Moses and Aaron went from the presence of the assembly;
partly to avoid the growing rage of the people, for God’s singular
protection of them did not exclude the use of ordinary means; and
partly to go to God for relief and redress.

Numbers 20:7

No text from Poole on this verse.

Numbers 20:8

The rod; that rod which was laid up before the Lord in the
tabernacle, as appears from Num_20:9. But whether it was
Aaron’s rod, which was undoubtedly laid up there, Num_17:10, or
Moses’s rod, by which he wrought so many miracles, it is not
considerable; or whether it was not one and the same rod, which
was commonly called Moses’s rod, as here, Num_20:11, and
elsewhere, and sometimes Aaron ’s rod , as Exo_7:12, which may
seem most probable. For it is likely, though not related elsewhere
in Scripture, that wonder-working rod, called the rod of God ,
Exo_4:20, was laid up in some part of the tabernacle, though not
in or near the ark, where Aaron’s blossoming rod for a particular
reason was put. Speak ye unto the rock , which will sooner hear
and obey my commands than these sottish and stubborn people.

Numbers 20:9

i.e. Out of the tabernacle.

Numbers 20:10

No text from Poole on this verse.

Numbers 20:11

To the men it was a sacrament, 1Co_10:3,4, but to the beasts it

was no holy, but a common thing. So that the elements in the
sacraments have no inherent and inseparable holiness, but only a
relative holiness with respect to their use, out of which they are
unholy and common.

Numbers 20:12

Ye believed me not, but showed your infidelity; which they did

either by their looks and gestures, or rather by the matter and
manner of their expressions and actions; either,

1. 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,

2. By the doubtfulness of these words, Num_20:10,

Must we fetch water out of the rock? which implies a suspicion

of it, as the like words do, Gen_18:13, whereas they should have
spoken positively and confidently to the rock to give forth waters.
And yet they did not doubt of the power of God, but of his will,
whether he would gratify these rebels with this further miracle,
after so many of the like kind. And besides the words themselves,
it is considerable, both with what mind they were spoken, which
God saw to be distrustful, and in what manner they were
delivered, which the people might discern to come from misbelief
or doubt. And there might be divers other unbelieving words used
by them at this time and place, though they be not here recorded,
it being usual in Scripture to give only the sum or principal heads
of discourses or events, leaving the rest to be gathered out of
them. See Psa_106:32,33.

To sanctify me, i.e. to give me glory of my power in doing this

miracle, and of my truth in punctually fulfilling my promise so to
do, and of my goodness in doing it notwithstanding the people’s
perverseness.

In the eyes of the children of Israel: this made their sin

scandalous to the Israelites, who of themselves were too prone to
infidelity, and little needed such an ill example; to prevent the
contagion whereof God leaves a monument of his great
displeasure upon them, and inflicts a punishment as public and
manifest as their sin was.

Numbers 20:13

Meribah, called Meribah Kadesh , to distinguish it from another

Meribah , Exo_17:7. Sanctified in them , or, among them , to wit,
the children of Israel last mentioned, 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, as Moses was.

Numbers 20:14

Moses sent messengers, by God’s direction, Deu_2:1-3

Thy brother; for was not Esau (who is Edom , Gen_36:1) Jacob
’s brother ? Mal_1:2. All the travel ; all the wanderings and
afflictions of our parents, and of us their children, which doubtless
have come to thine ears.

Numbers 20:15

No text from Poole on this verse.

Numbers 20:16

An angel, to wit, the Angel of the covenant, Christ Jesus, who

first appeared to Moses in the bush, Exo_3:2, and afterward in the
cloudy pillar, who conducted Moses and the people out of Egypt,
and through the wilderness, as appears from Exo_14:19 23:20
33:14 1Co_9:4. For though Moses may be called an angel or
messenger , a title given to Phineas, Jud_2:1; and to the prophets,
2Ch_36:16; and to Haggai, Hag_1:13; yet it is not probable that
he is meant, partly, because Moses was the person that sent this
message; partly, because there was no reason why he should
express himself by such a dark and doubtful title to them: and
partly, because another Angel besides and above Moses did
conduct them, and the mention hereof to the Edomites was likely
to give more authority and efficacy to their present message.

In Kadesh, i.e. near the city Kadesh, the particle in being oft so
used, as we have showed.

Numbers 20:17

Wells, or pits , which any of you have digged for your private use,
to wit, without paying for it, Num_20:19 Deu_2:6; but only of the
waters of common rivers, which are free to all passengers, and
will not be prejudicial to thee.

Numbers 20:18

i.e. Through my country, as thou desirest; I will not suffer time to

do so: which was an act of common policy to secure themselves
from so numerous a host.

Numbers 20:19

Children of Israel said unto him, i.e. their messengers replied

unto them what here follows.

I will pay for it; for water was a scarce commodity in those parts.

Numbers 20:20

No text from Poole on this verse.

Numbers 20:21

Through his border, but permitted them to go by their border,

Deu_2:4,8 Jud 11:18, and furnished them with victuals for their
money, Deu_2:29.

Israel turned away, according to God’s command, Deu_2:5.

Numbers 20:22
Whose inhabitants were then called Horims , Deu_2:12, and Esau
the Horite , Gen_36:20.

Numbers 20:23

No text from Poole on this verse.

Numbers 20:24

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 and Aaronical priesthood
to make them happy, and the necessity of a better, and so to keep
the Israelites from resting in them so as to be taken off from their
expectation of Christ, and from the entertainment of him when he
should come.

Numbers 20:25

No text from Poole on this verse.

Numbers 20:26

Of his garments, to wit, of his priestly garments, Exo_28:2

Lev_8:7-9, in token of his resignation of his office. See the like
Isa_22:15,19-21.

Put them upon Eleazar, by way of admission and inauguration

of him to his office.

Numbers 20:27

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, and therefore might give
him the honour due to him.

Numbers 20:28
Aaron died there, to wit, in Mount Hor.

Object. He died in Mosera, Deu_10:6.

Answ. Mosera was the general name of the place where that
station was, and Mount Hor is a particular place in it, where he
died, and was buried also, Deu_10:6.

Numbers 20:29

i.e.

When the congregation understood by the relation of Moses and

Eleazar, and by other signs. So seeing is used Gen_42:1 Act_7:12.

Thirty days; the time of public and solemn mourning for great
persons. See Deu_34:8.

Numbers 21:1 NUMBERS CHAPTER 21

The Canaanites fight against Israel, and take some of them

prisoners, Num_21:1. Through God’s assistance they overcome
them, and destroy their cities, Num_21:2,3. The people murmur,
Num_21:4,5; are plagued with fiery serpents, Num_21:6. They
repent, Num_21:7. A brazen serpent erected, to which they look,
and are saved, Num_21:8,9. They journey, Num_21:10-16. Their
hymn for water given at Beer, Num_21:17. They sue for passage
to the Amorites; are denied; fight them; overcome, and dwell in
their cities, Num_21:18-26. Proverbial sayings concerning it,
Num_21:27-30. Og king of Bashan, his sons, and all his people,
are killed by the Israelites, and their land possessed by them,
Num_21:33-35.

King Arad the Canaanite; or rather, the Canaanite king of Arad

; for Arad is not the name of a man, but of a city or territory, as
may seem from Jos_12:14 Jud_1:16, if at least this was the same
place with that. And he seems to be called a
Canaanite in a general sense, as the Amorites and others
sometimes are.

In the south, to wit, of Canaan, as appears from Num_33:40,

towards the east, and near the Dead Sea.

By the way of the spies; not of those spies which Moses sent to
spy the land, Num_13:17, 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. But the words may be otherwise
rendered; either thus, in the manner of spies , so the sense is, when
he heard that divers of the Israelites came into or towards his
country in the nature of spies, to prepare the way for the rest; or
thus, by the way of Atharim , a place so called, as the seventy
interpreters here take it, and it seems not improbable. Took some
of them prisoners; which God permitted for Israel’s humiliation
and punishment, and to teach them not to expect the conquest of
that land from their own wisdom or valour, but wholly from
God’s favour and assistance. See Deu_9:4 Psa_44:3,4.

Numbers 21:2

Being sensible of their own weakness, they endeavour to engage

God to help them in the war, which they intended to renew.

I will utterly destroy their cities; I will reserve no person nor

thing for my own use, but devote them all to total destruction,
which was the consequent of such vows. See Lev_27:29
Deu_13:15

Numbers 21:3

They utterly destroyed them: when?

Answ. Either,
1. Some time after this, under Joshua, who subdued, among
others, the king of Arad , Jos_12:14. And so this is mentioned here
by anticipation, that the vow being now made and mentioned, the
effect or performance of it might be recorded, though out of its
place; and so this verse must be supposed to be added by some of
the prophets, and inserted into Moses’s history, as some other
passages seem to be. Or,

2. At this time; and so this is not the same Arad with that,
Jos_12:14, nor this the same Hormah with that there mentioned,
but another of the same name, which is most frequent in persons
and places in Scripture. And this is the more probable, because
that Arad and Hormah, Jos_12:14, are two distinct places, and had
divers kings, whereas here the same place is called both Arad and
Hormah; and because that Arad seems to be at some good distance
from this, and more within the country, and more northward, as
may be gathered from the other places joined with it, Jos 12$.
whereas this Arad was near Edom, Num_21:4, and in the south,
Num_21:1.

Quest. 1. How could this be done in the land of Canaan, when

Moses neither entered himself, nor led the people into that land?

Answ. Neither Moses nor the whole body of the people did this
exploit, but a select number sent out for this purpose 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.

Quest. 2. Why did they not all now go into Canaan, when some of
them had once entered it, and pursue this victory?

Answ. Because God would not permit it, there being several
works yet to be done, other people must be conquered, the
Israelites must be further 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,
and give them passage.
Numbers 21:4

By the way of the Red Sea, i.e. 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 preposterous, (for they were now going
towards Egypt,) and unexpected, either because they doubted not
but their brethren the Edomites would grant them their reasonable
request of passing through their land, which disappointment made
it worse; or 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 their tedious travels and
further difficulties into which Moses had again brought them.

Numbers 21:5

Against God; against Christ, their chief Conductor, whom they

tempted, 1Co_10:9.

This light bread, i.e. of small substance and virtue. Thus

contemptuously do 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.

Numbers 21:6

Such there were many in this wilderness, Deu_8:15, 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 in the bodies of
the Israelites, which was aggravated with this circumstance of the
place, that here was no water , Num_21:5.

Numbers 21:7

No text from Poole on this verse.

Numbers 21:8

A fiery serpent, i.e. 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
thoroughly humbled.

Set it on 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.

This method of cure was prescribed, partly that it might appear to

be God’s own work, and not the effect of nature or art; and partly
that it might be an eminent type of our salvation by Christ. See
Joh_3:14,15. The serpent signified Christ, who was in the likeness
of sinful flesh , Rom_8:3, 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 lift up for our salvation; and looking up to it designed our
believing in Christ.

Numbers 21:9

He was delivered from death, and cured of his disease.

Numbers 21:10

Not immediately, but after two other stations, mentioned Num 33.

Numbers 21:11

Moab is called the wilderness of Moab , Deu_2:8.

Numbers 21:12

Or rather, by the torrent or brook of Zared , as we render it,

Deu_2:13; which ran into the Dead Sea, and from which the
valley also might be so called.

Numbers 21:13
On the other side of Arnon, or rather, on this side of Arnon , for
so it now was to the Israelites, who had not yet passed over it, as
appears from Deu_2:24. But the same words, Jud_11:18, are to be
rendered on the other side of Arnon , for so it was to Jephthah; and
the same preposition signifieth on this side, or beyond , according
to the circumstances of the place.

Between Moab and the Amorite, i.e. though formerly it and the
land beyond it belonged to Moab, yet afterwards it had been taken
from them by Sihon, Num_21:26,28. 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 over Arnon 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.

Numbers 21:14

The book of the wars of the Lord 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, or to be
designed for a part of the canon, but by some other ingenious
person, who intended only to write an historical relation of these
matters, which yet Moses might quote, as St. Paul doth some of
the heathen poets. And as St. Luke assures us that many did write
a history of the things done and said by Christ, Luk_1:1, whose
writings were never received as canonical, the like may be justly
conceived concerning this and some few other books mentioned in
the Old Testament; though the words may be thus rendered,
Wherefore it shall be said in the relation, or narration (for so the
Hebrew sepher is confessed to signify)

of the wars of the Lord. In the Red Sea; or, at Vaheb in Suphah,
or in the land of Suph . Vaheb seems to be the name not of a man,
but of a city or place, and Suphah the name of the country where it
was; and the Hebrew particle eth is oft rendered at . And whereas
the sense seems to be imperfect, it must be noted, that he quotes
only a fragment or piece of the book, and that principally to prove
the situation of Arnon, which he had asserted Num_21:13, from
which end the passage quoted is sufficient. And the sense is easily
to be understood, for it is plain enough that this poet or writer is
describing the wars and works of God by the several places where
they were done; and having begun the sentence before, and
mentioned other places, he comes to these here mentioned, at
Vaheb in Suphah, and at the brooks of Arnon , &c. And it seems
probable that the war here designed was that of Sihon against the
Moabites, mentioned below, Num_21:26, which is fitly ascribed
to the Lord, because it was undertaken and perfected by the
singular direction and assistance of God, and that for the sake of
the Israelites, that by this means that country might be invaded
and possessed by them, without taking it away from the Moabites,
which they were forbidden to meddle with or to disturb, Deu_2:9,
and so their title to it might be more just and unquestionable. See
Jud_11:12,13,27.

In the brooks of Arnon, i.e. 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, and concerning Thermodoon in Virgil, all
which may be so called because of the several little streams into
which they were divided.

Numbers 21:15

Ar; a chief city in Moab, as appears from Isa_15:1, of which

Num_21:28.

Numbers 21:16

Beer, and Mattanah, Nahaliel, and Bamoth named here,

Num_21:19, are not mentioned among those places where they
pitched or encamped, Num 33. Either therefore they did not pitch
or encamp in these places, but only pass by or through them, nor
indeed is it here said they pitched or encamped in these places,
which is said of those places, Num 33, but only that they went to
them, Num_21:18; or, these are stations omitted there, and to be
supplied from hence; for though it be there said they went from
such a place, and pitched in such a place, yet it is not said they
went immediately from the one place to the other, and therefore
they might take these places in their way.

Will give them water, to wit, in a miraculous manner.

Numbers 21:17

Israel sang this song, to praise God for giving them such a
seasonable blessing, before they asked it, or complained for the
want of it.

Spring up; give forth thy waters that we may drink. Heb. Ascend ,
i.e. let thy waters, which now lie hid below in the earth, ascend for
thy use. It is either a prediction that it should spring up, or a
prayer that it might, or a command in the name of God directed to
the well, by a usual prosopopaeia, as when God bids the heavens
hear , and the earth give ear , Isa_1:2. Any of these ways it shows
their faith. Sing ye unto it ; or, sing ye of it ; or, answer to it or
concerning it ; it being the manner of the Jewish singers that one
should answer to another, of which see Exo_15:21 1Sa_18:7.

Numbers 21:18

The princes digged; either by themselves, or by others whom

they commanded to do it. By the direction of the lawgiver , or,
with the lawgiver , i.e. Moses; they together with Moses, or they
by Moses’s direction and appointment, which is signified
Num_21:16.

Their staves are here mentioned, either,

1. As the ensigns of their authority, Jud_5:14, by which they gave

this command of digging.

2. As the instruments of their work; not that they, did formally and
effectually dig the well or receptacle for the water, for which
spades were more proper than staves, but that as Moses smote the
rock with his rod, so they struck the earth with their staves,
making only some small impression for form sake, or as a sign
that God would cause the water to flow forth out of the earth
where they smote it, as he did before out of the rock.

Numbers 21:19

See Poole "Num_21:16".

Numbers 21:20

In the valley; or, the valley , which might be called Bamoth , not
because it was a place naturally high, but from divers other
reasons, which may be easily guessed. Or, to the valley , or to that
valley , that famous or rather infamous valley, to wit, of Abel-
shittim , Num_33:49, where they committed those foul
abominations recorded Num 25

Pisgah was the top of these high hills of Abarim; of which see
Deu_3:17,27 32:49 34:1,6.

Numbers 21:21

By God’s allowance, that so Sihon’s malice might be the more

evident and inexcusable, and that their title to his country more
clear in the judgments of all men, as being gotten by a just war,
into which they were forced for their own defence.

Numbers 21:22

They spoke what they seriously intended and would have done, if
he had given them quiet passage; but withal they knew that Sihon
would not do it, and that he would withstand them, and that they
should subdue him and take his land, as God had told them before
they sent this message, as appears from Deu_2:21,26,27; and
accordingly God hardened his spirit, and made his heart obstinate
, for this end, that he might deliver him into Israel ’s hand there ,
Num_21:31. And no wonder, for he and his people were
Amorites, and therefore devoted to destruction, as all that people
were.

Numbers 21:23

Jahaz, a city, of which see Deu_2:32 Jer_48:21.

Numbers 21:24

From Arnon; or which reached from Arnon, &c. such

supplements being very usual; and so here is contained a
description or limitation of Sihon’s conquest and kingdom, that it
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 or could 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 and empire 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.

Was strong; either by the advantage of the river, or by their

strong holds in their frontiers.

Numbers 21:25

Having destroyed the ancient inhabitants, Deu_2:34.

Numbers 21:26

The city of Sihon: this is added as a reason why Israel took

possession of this land, notwithstanding God’s prohibition of
meddling with them or their land, Deu_2:9, because it was not
now the land of the Moabites, but had been some time since taken
from them, and in the possession of the Amorites.
The former king of Moab, i.e. the predecessor of Balak, who
was the present king.

Numbers 21:27

That speak in proverbs; the poets, or other ingenious persons, to

wit, of the Amorites or Canaanites, who made this following song
of triumph over the vanquished Moabites; which is here brought
in partly as a proof that this was now Sihon’s land, and partly as
an evidence of the just judgment of God in spoiling the spoilers,
and subduing these who insulted over their conquered enemies.

Come into Heshbon: these are the words either of Sihon

speaking thus to his people, or of the people exhorting one another
to come and possess and repair the city which they had taken.

The city of Sihon; that which once was the royal city of the king
of Moab, but now is the city of Sihon.

Numbers 21:28

A fire, i.e. the fury of war, which is oft and fitly compared to fire
here, as Isa_47:14 Amo_1:7,10,12,14 2:2,5;

Heshbon; that city which before was a refuge and defence to all
the country, now is turned into a great annoyance and a public
mischief.

Ar of Moab.

Quest. How can this be, since Ar was yet in the hands of the
Moabites, Deu_2:9,18,29?

Answ. 1. This may be understood not of the city Ar , but of the

people or the country subject or belonging to that great and royal
city, as the Chaldee understands it.

2. Possibly Ar was taken by Sihon of the Moabites, but afterwards

was either recovered by the Moabites, or upon the Israelites’
approach quitted by Sihon, gathering all his forces together that he
might fight with the Israelites, and so repossessed by the
Moabites.

3. This place may be thus rendered, It shall consume Ar of Moab ,

the past tense being put for the future, as is usual in prophetical
passages; and so this may be the Amorites’ prediction or presage,
that having taken Heshbon and its territories, they should now
extend their victories to

Ar of Moab, though they fell short of that hope, as ordinarily men

do.

The lords of the high places; either,

1. 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 of Arnon; and
having taken some of these, they promised to themselves that they
should take all the rest, and so proceed further and further, till
they had taken Ar itself. Or rather,

2. The priests and people that worshipped their god in their high
places; which may seem more probable,

1. Because as the Israelites worshipped God, so the heathens

worshipped Baal, in high places, Num_22:41, and particularly the
Moabites are noted for so doing, Jer_48:35.

2. Because amongst the eminent places of Moab there is mention

of Bamoth-baal, or, of the high places of Baal , Jos_13:17.

Numbers 21:29

Alas, poor Moab! thou couldst not save thyself from Sihon’s
sword.

People of Chemosh, i.e. the worshippers of Chemosh: so the god

of the Moabites was called, 1Ki_11:7,33 2Ki_23:13 Jer_48:46.
He, i.e. their god, hath delivered up his own people to his and
their enemies; he could not defend them, but suffered many of
them to be killed; nor could be secure even those that had escaped
the sword, but suffered them to fall into their enemies’ hands, and
by them to be carried into captivity.

Unto Sihon king of the Amorites. Now the words of this and the
following verse seem to be not a part of that triumphant song or
poem made, as I suppose, by some Amoritish bard or 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.

Numbers 21:30

Though you feeble Moabites, and your god too, could not resist
Sihon, we Israelites, by the help of our God,

have shot, to wit, with success and victory, as the following

words show, at them, to wit, at Sihon and his Amorites; which is
easily and plainly understood, both from the foregoing and
following words.

Heshbon, the royal city of Sihon, and by him lately repaired,

is perished, is taken away from Sihon, and so is all his territory or

country, even as far as

Dibon, which, as some think is called Dibon-gad , Num_33:45.

Which reached unto Medeba, i.e. whose territory extendeth to

Medeba. Or, yea, even to Medeba ; for the Hebrew word asher is
sometimes used for yea , or moreover , as 1Sa_15:20 Psa_10:6
95:11. The sense is, the whole country of Sihon, taken by him
from the Moabites, is wasted and perished.

Numbers 21:31
No text from Poole on this verse.

Numbers 21:32

Jaazer; one of the cities of Moab, formerly taken from them by

Sihon, and now taken from him by the Israelites, Num_32:1,3,35;
and after the decay or destruction of the kingdom of the ten tribes,
repossessed by the Moabites, Jer_48:32.

Numbers 21:33

Og also was a king of the Amorites, of whom see Deu_3:1,11.

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, Deu_32:14 Psa_22:12 Jer_1:19, and for its oaks , Eze_27:6.

Numbers 21:34

Fear him not; a necessary caution, for he was a great giant,

Deu_3:11, likely to strike them with terror.

Numbers 21:35

No text from Poole on this verse.

Numbers 22:1 NUMBERS CHAPTER 22

The Israelites pitch in the plains of Moab, Num_22:1. Balak the

king sends for Balaam to curse Israel, Num_22:2-8. He inquires of
the Lord, who forbids him to go: he goes not, Num_22:9-14.
Balak sends again: the Lord permits Balaam to go, Num_22:15-
21. An angel stands in the way; which his ass perceives: his eyes
are at length opened to see the angel, who rebukes him,
Num_22:22-33. He confesses his fault, and offers to go back; He
is commanded to go on, and speak as should be revealed to him,
Num_22:34,35. Balak comes to meet him; receives him;
expostulates with him; he declares he has no power but to speak
the word which God should put into his mouth, Num_22:36-41.

The plains of Moab still retained their ancient title, though they
had been taken away from the Moabites by Sihon, and from him
by the Israelites.

By Jericho, i.e. over against Jericho; or, near the passage over
Jordan to Jericho , or its territories.

Numbers 22:2

Balak, the son or successor of him whom Sihon had spoiled of

part of his kingdom, Num_21:26. Of him see Jud_11:25 Mic_6:5.

Numbers 22:3

As it was foretold both in general of all nations, Deu_2:25, and

particularly concerning Moab, Exo_15:15.

Numbers 22:4

The elders of Midian, called the kings of Midian , Num_31:8,

and princes of Midian , Jos_13:21; who though divided into their
kingdoms, yet were now unified upon the approach of the
Israelites their common enemy; and being, as it seems, a potent
and crafty people, and neighbours to the Moabites, these seek
confederacy with them. We read of Midianites near Mount Sinai,
Exo 2 Exo 3, which seem to have been a part or colony of this
people that went out to seek new quarters, as the manner of those
times was, but the body of that people were seated in those parts,
as is evident from many scriptures.

Lick up, i.e. consume and utterly destroy, in which sense the fire
is said to lick up the water and sacrifices, 1Ki_18:38. The
meaning is, we can expect no mercy from them, they will utterly
root us out as they did the Amorites, if we do not make a stout and
timely opposition.
All that are round about us, i.e. all our people, who lived in the
country and territory adjoining to each city, where the princes
resided.

Numbers 22:5

Balaam is called a prophet , 2Pe_2:16, because God was pleased

to inspire and direct him to speak the following prophecy, as he
did inspire Caiaphas to speak those words, Joh_11:51,52, and as
sometimes he did for a time inspire other wicked men; but in truth
he was a soothsayer , as he is called, Jos_13:22. See Num_24:1.

Beor, or Bosor , 2Pe_2:15; for he had two names, as many others

had.

Pethor; a city in Mesopotamia or Aram: see Num_23:7

Deu_23:4.

By the river, i.e. by Euphrates, which is oft called the river , by

way of eminency, as Gen_15:18 Jos_24:2,15, and here the river of
Balaam’s land or country , to wit, of Mesopotamia or Aram,
Num_21:7.

They abide over against me; they are encamped in my

neighbourhood, ready to invade my kingdom.

Numbers 22:6

Curse me this people, i.e. curse them for my sake and benefit;
use thy utmost power, which thou hast with thy gods or infernal
spirits, to blast and ruin them.

That we may smite them; thou by thy magical imprecations, and

I by my sword joined with them. He had some experience of, or,
at least, a great confidence in, Balaam’s skill and power in these
matters.

Numbers 22:7
With the rewards of divination, Heb. with divinations ; by
which he understands not the instruments of divination, which it
was needless and absurd to bring to so eminent a diviner, who
doubtless was thoroughly furnished for his own trade; but the
rewards of it, as it is explained 2Pe_2:15, and as in the Hebrew,
2Sa_4:10, good tidings is put for the reward of good tidings . Nor
is it probable they would go to, or could expect to prevail with
such a person, especially being noted for his covetousness, as
appears from the story, without that powerful engine.

Numbers 22:8

The night was the time when God used to reveal his mind by
dreams. Here is the first discovery of his wickedness, that he
hakes time to consider, and doth his endeavour to effect that
wicked notion of cursing the Israelites, which he should have
rejected and abhorred at the first mention of it.

As the Lord shall speak, Heb. Jehovah , the true God, whom he
here mentions, either for his own greater reputation, as if he
consulted not with inferior spirits, as other soothsayers did, but
with the supreme God; or rather because this was Israel’s God,
and the only possible way of ruining them was by engaging their
God against them; as the known way of the Romans and other
heathens, when they went to besiege any city, they used
enchantments to call forth that god under whose peculiar
protection they were.

The princes of Moab, and of Midian too, as is manifest from

Num_22:7, which was needless to repeat here.

Numbers 22:9

God came unto Balaam, not to gratify his covetous desire, but to
advance his own honour and service, even by the counsels of his
enemies. He asketh not for his own information, but partly that
Balaam by repeating the thing in God’s presence might be
convinced and ashamed of his sin and folly in offering his service
in such a cursed business; and partly for a foundation to the
following answer.

Numbers 22:10

No text from Poole on this verse.

Numbers 22:11

No text from Poole on this verse.

Numbers 22:12

God revealeth his mind to Balaam, not for any love to him, but for
the sake of his people concerned in it, as he did to Pharaoh,
Gen_41:25, and to Nebuchadnezzar, Dan_2:45.

They are blessed by my irrevocable decree and sentence, and

therefore it is in vain for men to curse them.

Numbers 22:13

He conceals the principal things, to wit, the reason of God’s

prohibition, which might have given a stop to their further course
and counsels in this matter, and secretly intimates his own
goodwill and readiness to comply with them, if God had not
hindered him.

Numbers 22:14

Thus they lay the blame upon Balaam, which he imputed to God.

Numbers 22:15

No text from Poole on this verse.

Numbers 22:16

No counsel nor suggestion either of God or man.

Numbers 22:17

Before he wrought upon his covetousness, now upon his ambition.

Numbers 22:18

You desire and expect that from me which is out of my power, to

resist the will of the great God. He slyly insinuates, that he wanted
not will, but power only.

The Lord my God; so he calls him, partly, to magnify himself as

the servant of the great Jehovah; partly, that by professing this
respect unto God he might the sooner induce him to grant his
desire; and partly, because he worshipped the true God, together
with idols, as many in those times and places did.

Numbers 22:19

Possibly he may change his mind, or yield to my renewed suit.

Thus he sought to make God and his conscience stoop to the
service of his pride and covetousness, which was abominable.

Numbers 22:20

Go with them, since this is thy great desire and purpose; as far as
thou canst, take thy course; I will, according to thy wish,
withdraw my restraint, and leave thee to thyself and thy own
choice. Compare Psa_81:11,12.

That shalt thou do: these words signify not so much his duty as
the event and his disappointment, Thou shalt not do what thou
desirest, to wit, curse my people, and so enrich and advance
thyself; but I will so overrule thy mind, and bridle thy tongue, that
thou shalt speak nothing but what is contrary to thy desire and
interest; and therefore though I permit thee to go, thou shalt lose
thy design in it.

Numbers 22:21
No text from Poole on this verse.

Numbers 22:22

God’s anger was kindled; either,

1. Because he went of his own accord with the princes of Moab,

and did not wait till they came to call him , i.e. urged him to go,
which was the sign and condition of God’s permission,
Num_22:20, but rather himself rose and called them, as it may
seem from Num_22:21. Or,

2. Because those words, Num_22:20, did contain no approbation

nor license, but a bare permission, and that. in anger, as Balaam
might easily have understood, if he had considered his own heart,
or the circumstances of his concession. This was no more an
approbation than that passage of Christ to Judas, Joh_13:27, That
thou doest, do quickly . Or,

3. Because he went with ill design, and desire to do contrary to

what God had charged him, to wit, to curse the people, as plainly
appears from the following story, and from Deu_23:5; for God
hath been oft and justly angry with those who have done what
God bade them, when they did it in evil manner, or for evil ends,
as appears from Isa_10:6,7, and many other places.

The Lord stood in the way, i.e. to oppose and terrify, if not to
kill him.

His two servants were with him; the rest of the company being
probably gone before them. For in those ancient times there was
more of simplicity, and less of ceremony; and therefore it is not
strange that Balaam came at some distance after the rest, and
attended only by his own servants.

Numbers 22:23

Balaam saw not the angel because God withheld his eyes, as he
did the eyes of Daniel’s companions, Dan_10:7. It is a truth,
which mere philosophers own, that when God withdraws his
concourse or help from any of his creatures, they cannot perform
their natural acts and offices; the eye cannot see, as Ge 19, nor the
ear hear, nor the fire burn, as Da 3.

Numbers 22:24

No text from Poole on this verse.

Numbers 22:25

No text from Poole on this verse.

Numbers 22:26

No text from Poole on this verse.

Numbers 22:27

No text from Poole on this verse.

Numbers 22:28

i.e.

The Lord conferred upon the ass the power of speech and
reasoning for that time. Impudent are those heathens that
disbelieve and scoff at the Scripture for this and some such
relations contained in it, when there are examples of the same
kind of prodigies, to wit, of oxen and other brute creatures
speaking some few words, in the greatest and most approved
writers of the Roman history as Plutarch, Polybius, Livy, an
others. See the particulars in my Latin Synopsis on this place. Not
included

Numbers 22:29

Balaam, was not much terrified with the ass’s speaking, because
he was much accustomed to converse with evil spirits, which oft
appeared to him and discoursed with him in the shape of such
creatures.

Numbers 22:30

No text from Poole on this verse.

Numbers 22:31

In token of reverence and submission.

Numbers 22:32

Howsoever thou mayst deceive thyself or others, I see the

perverseness of thy heart and way, the wickedness of thy design
and desires in this journey, which thou hast undertaken, not to
please me, but to gratify Balak, and, if it be possible, to curse my
people.

Numbers 22:33

I had slain thee alone, and left her; and therefore her turning aside
and falling down was wholly for thy sake and benefit, not for her
own, and thy anger against her was unjust and unreasonable.

Numbers 22:34

A frivolous supposition; for it was apparently displeasing to God,

who had now said that his way was perverse, and had therefore
opposed him and sought to slay him: but hereby he shows how
loth he was to go back and lose the hopes he had conceived; and
besides he speaks of desisting from the outward action, but shows
no sense of the plague of his heart, his vile affections, which were
the root of this ill-designed journey.

Numbers 22:35

Go with the men: this may be either,

1. A mere permission; Since neither the convictions of thy own
conscience, nor the experience of thy danger, have weaned thee
from thy base designs and inclinations, I shall no further restrain
thee; my angel shall give thee no more disturbance; go on and
prosper. Or,

2. A concession; I allow thee to go upon the following terms; for

the words here are more absolute and unconditional than those
Num_22:20.

That thou shalt speak: these words may express either,

1. The event; or,

2. His duty. See Poole on "Num_22:20".

Numbers 22:36

That by this great honour he might give him a taste and earnest of
those great rewards he designed him, and thereby oblige him to
use his utmost skill and interest for him.

The utmost coast; not far from the camp of the Israelites, whom
he desired him to curse.

Numbers 22:37

No text from Poole on this verse.

Numbers 22:38

Any thing, to wit, agreeable to thy expectation or my own

inclination.

That shall I speak; I am forced to do so by his superior power,

and therefore be not offended with me, if I speak things
unpleasing to thee.

Numbers 22:39
No text from Poole on this verse.

Numbers 22:40

Or, killed , either for sacrifice, or rather for a feast; for the
sacrifices were offered after this, Num_23:1,2.

Sent to Balaam, to invite him to the feast. The king had left the
princes to accompany him and attend upon him.

Numbers 22:41

The high places of Baal, i.e. consecrated to the worship of Baal,

i.e. of Baal-peor , who was their Baal or god, Num_25:2,3 or of
Chemosh.

The utmost part of the people, i.e. all that people, even to the
utmost and remotest of them, as appears by comparing this with
Num_23:13. He hoped that the sight of such a numerous host
ready to break in upon his country would stir up his passion and
further his charms.

Numbers 23:1 NUMBERS CHAPTER 23

Balak and Balsam sacrifice: God meets him, and he blesses Israel,
Num_23:1-10. Balak is troubled: they go to another place to curse
them: they sacrifice again: Balaam consults God, who meets him,
and he again blesses Israel, Num_23:11-21. They go to a third
place, and sacrifice again, Num_23:27-30.

The altars were either,

1. To Baal, in whose high places this was done and to whom alone
Balak used to sacrifice. Or rather,

2. To the true God, otherwise he would not have mentioned it to

God as an argument why he should grant his requests, as he doth
Num_23:4. And though Balak was averse from God and his
worship, yet he would be easily overruled by Balaam, who
doubtless told him that it was in vain to make an address to any
other than the God of Israel, who alone was able either to bless or
curse them, as he pleased. And therefore when Balaam lost his
design this way he tried it another way with greater success, but
still used to the same method, in provoking their own God to
destroy the Israelites, Num 25. But though he direct his sacrifices
to the right object, he chooseth a wrong place, and, to comply with
Balak’s desire, makes use of the high places of Baal for this end,
and mingles his own superstitions with the worship of God, in
erecting divers altars, according to the manner of heathens and
idolators, 2Ki_18:22 Isa_17:8 Jer_11:13 Hos_8:11 10:1 12:11;
whereas God appointed and holy men used but one altar, though
many sacrifices were to be offered upon it, Gen_8:20 Exo_17:15
24:4. Seven was the solemn and usual number in sacrifices,
1Ch_15:26 2Ch_29:21 Job_42:8.

Numbers 23:2

Balak by procuring them and Balaam by offering them; through in

ancient times kings’ were priests also, and so might perform a
priestly work, as this was.

Numbers 23:3

By thy burnt-offering; as in God’s presence, as one that offers

thyself its well as thy sacrifices to obtain his favour. I will go to
some solitary and convenient place, where I may by my
enchantments prevail with God to appear to me, and to answer thy
and my desires in cursing this people.

Whatsoever he showeth me, i.e. reveals to me, either by word or

sign.

To an high place; or, into the plain , as that word properly

signifies, for he was now in a high place, Num_22:4. But this is
not material, it was doubtless some solitary place, where he might
use some gestures and ceremonies which he would not have
others see, and where he might more reasonably expect to meet
with God; for both good and evil spirits most commonly appeared
to persons in such places.

Numbers 23:4

God met Balaam, not to comply with Balaam’s charms, nor to

gratify, but to oppose, his wicked desires, and to fierce him
against his own inclination and interest to utter the following
words.

A bullock and a ram, which I pray thee accept, and give me

leave to curse thy people, as their abundant wickedness deserves.

Numbers 23:5

He suggested what he should say, even those words, Num_23:8-

10.

Numbers 23:6

No text from Poole on this verse.

Numbers 23:7

He took up, to wit, into his mouth; he expressed or spoke.

His parable, i.e. his oracular and prophetical speech; which he

calls a parable , because of the weightiness of the matter, and the
majesty and smartness of the expressions which is usual in
parables.

From Aram; from Aram , Naharaim, or Mesopotamia, Deu_23:4.

See Gen_10:22. Aram lay

towards the mountains of the east: the east was infamous for
charmers or soothsayers, Isa_2:6.

Jacob; the posterity of Jacob, i.e. Israel, as it here follows.

Numbers 23:8

God hath not cursed, but blessed Israel, and therefore it is a vain
and ridiculous attempt for me to curse them in spite of God.

Numbers 23:9

From the top of the rocks, upon which I now stand, I see the
people, according to thy desire, Num_22:41, but cannot improve
that sight to the end for which thou didst design it, to wit, to curse
them. This people are of a distinct kind from others, God’s
peculiar people, separated from all other nations, as in religion
and laws, also in Divine protection; and therefore my
enchantments cannot have that power against them which they
have against other persons and people. See Exo_19:5
Lev_20:21,26.

Numbers 23:10

The dust of Jacob, i.e. the numberless people of Jacob or Israel,

who, according to God’s promise; Gen_13:16 28:14, are now
become as the dust of the earth.

Of the fourth part of Israel, i.e. of one of the camps of Israel; for
they were divided into four camps, Num 2, which Balaam from
this height could easily discover; much less can any man number
all their host.

Of the righteous, i.e. of his righteous and holy people, the

Israelites, called Jehesurun , Deu_32:15, which word signifies
upright or righteous . The sense is, they are not only happy above
other nations in this life, as I have said, and therefore in vain
should I curse them, but they have this peculiar privilege, that they
are happy after death; their happiness begins where the happiness
of other people ends; and therefore I heartily wish that my soul
may have its portion with theirs when I die. But it was a vain
wish; for as he would not live as God’s people did, so he died by
the sword, as others of God’s enemies did, Num_31:8 Jos_13:22.
My last end, i.e. my death, as the word is used. Or, my posterity ,
as this Hebrew word signifies, Psa_119:13 Dan_11:4 Amo_4:2.
And as the covenant and blessing of God given to Abraham did
reach to his posterity, so this might not be unknown to Balaam,
which might give him occasion for this wish. Or, my reward , as
the word is taken, Pro_23:18 24:20. But the first sense seems the
most true, because it agrees best with the usage of Scripture to
repeat the same thing in other words, and this includes the third
sense, to wit, the reward, which is here supposed to follow death;
and for posterity, it doth not appear that he had any, or, if he had,
that he was so very solicitous for them; or that he knew the tenor
of God’s covenant with Abraham and his posterity. Nay, he rather
seems to have had some hope of ruining Abraham’s posterity,
which he attempted both here and afterwards.

Numbers 23:11

No text from Poole on this verse.

Numbers 23:12

I speak not these words by my own choice, but by the constraint

of a higher power, which I cannot resist.

Numbers 23:13

He thought the sight of the people necessary both to excite

Balaam’s passions, and to strengthen and direct his conjurations;
but he would now have him see but a part of the people, and not
all, because the sight of all of them might dismay and discourage
him, and, as it did before, raise his fancy to an admiration of the
multitude and of the felicity of the people, Num_23:9,10.

Numbers 23:14

Zophim, a place so called from the spies and watches which were
kept there. Pisgah, a high hill in the land of Moab, so called
Deu_3:27 34:1.
Numbers 23:15

To consult him, and to receive an answer from him, if

peradventure those renewed sacrifices will melt him into some
compliance with our desires.

Numbers 23:16

See Poole "Num_23:4", and See Poole on "Num_22:35".

Numbers 23:17

No text from Poole on this verse.

Numbers 23:18

Rise up: this word implies, either,

1. The reverence wherewith he should hear and receive God’s

message, as Eglon did, Jud_3:20, which might have been
probable, if Balak had been now sitting, as Ehud there was; but he
was standing, Num_23:15: or rather,

2. The diligent attention required; Rouse up thyself, and carefully

mind what I say.

Numbers 23:19

That he should lie, i.e. break his faith and promises made to his
people for their preservation and benediction.

That he should repent, . e. change his counsels or purposes;

which men do, either because they are not able to execute them, or
because they are better informed and their minds changed by
some unexpected occurrent, or by their lusts and passions, none of
which have place in God. And therefore I plainly see that all our
endeavours and repeated sacrifices are to no purpose, and can
make no impression in God, nor induce him to curse those whom
he hath purposed, and solemnly and frequently promised, to bless.
Shall he not do it? Is he like a man that oft speaks and promises
what he either never intends, or cannot or will not perform?

Numbers 23:20

Or, I have received a blessing , to wit, a sentence of blessing,

which God hath put into my mind and mouth, and which I cannot
forbear to utter. Heb. I have received to bless . The infinitive put
for the noun, as is frequent.

Numbers 23:21

He, i.e. God, understood Num_23:20, and expressed Num_23:19,

hath not or doth not

behold or see iniquity or perverseness , i.e. any sin, in Jacob or

Israel; which cannot be meant of a simple seeing or knowing of

him, for so God did see and observe, yea, and chastise their sins,
as is manifest, Exo_32:9 Deu_9:13; but of such a sight of their
sins as should provoke God utterly to forsake and curse and
destroy them, which was Balak’s desire, and Balaam’s hope and
design. For as Balaam knew that none but Israel’s God could
curse or destroy Israel, so he knew that nothing but their sin could
move him so to do; and therefore he took a right, though wicked,
course afterwards to tempt them to sin, and thereby to expose
them to ruin, Num 25. And Balaam had now hoped that God was
incensed against Israel for their sins, and therefore would be
prevailed with to give them up to the curse and spoil. But, saith
he, I was mistaken, I see God hath a singular favour to this people,
and though he sees and punisheth sin in other persons and people
with utter destruction, as he hath now done in Sihon and Og and
the Amorites, yet he will not do so with Israel; he winks at their
sins, forgets and forgives them, and will not punish them as their
iniquities deserve. In this sense God is said not to see sins, as
elsewhere he is said to forget them, Isa_43:25 Jer_31:34, and to
cover them, Psa_32:1, which keeps them out of sight, and so out
of mind; and to blot them out, Psa_51:1,9, and to cast them behind
his back , Isa_38:17, or into the depth of the sea , Mic_7:19, in
which cases they cannot be seen nor read. And men are oft said
not to know or see those sins in their children or others, which
they do not take notice of so as to punish them. And this sense
best agrees with the context; God hath decreed and promised to
bless this people, and he hath blessed them, and I cannot reverse
it , Num_23:20, and he will not reverse it, though provoked to do
so by their sins, which he will take no notice of. Others thus, He
hath not beheld , as hitherto he hath not, so for the future he will
not behold, i.e. so as to approve it, as that word is oft used, as
Gen_7:1 Isa_66:2 Hab_1:13, or so as to suffer it, injury against
Jacob , &c. For aven , here rendered iniquity , is oft used in that
sense, as Job_5:6,7 Pr 12:21 22:8. And the other word, amal ,
rendered perverseness , oft notes vexation and trouble , as
Job_5:6,7 Psa 25:17 36:4; and the particle beth , rendered in , is
oft used for against , as Exo_14:25 20:16 Num_12:1. So the sense
is, God will not see them wronged or ruined by any of their
adversaries, whereof the following words may be a good reason,
for God is with him , &c. The Lord his God is with him , i.e. he
hath a favour for this people, and will defend and save them. So
the phrase of God’s being with a person or people signifies, as
Jud_6:13 Psa_46:7 Isa_8:10.

The shout of a king is among them, i.e. such joyful and

triumphant shouts as those wherewith a people congratulate the
approach and presence of their king when he appears among them
upon some solemn occasion, or when he returns from battle with
victory and spoils. The expression implies God’s being their King
and Ruler, and their abundant security and just confidence in him
as such. And here is an allusion to the silver trumpets which were
made by God’s command, and used upon great solemnities, in
which God their King was present in a special manner, Num_10:9
Jos_6:16,20 1Sa_4:5 2Ch_13:12.

Numbers 23:22

God brought them out of Egypt, to wit, by a strong hand, and in

spite of all their enemies, and therefore it is in vain to seek or hope
to overcome them.
He; either,

1. God, last mentioned. But so the comparison is mean and

unbecoming. Or rather,

2. Israel, whom God brought out of Egypt; such change of

numbers being very common in the Hebrew language. The sense
is, Israel is not now what he was in Egypt, a poor, weak,
dispirited, unarmed people, but high, and strong, and invincible.
The great strength and fierceness of a unicorn is celebrated in
Scripture, Num_24:8 Deu_33:17 Job_39:9 Psa_22:21 92:10. But
whether it be a unicorn, or a rhinoceros, or a strong and fierce
kind of wild goat, which is here called reem , it is not needful here
to determine.

Numbers 23:23

I find by experience and serious consideration that all mine and

thine endeavours to enchant Israel are in vain, being frustrated by
their omnipotent God. I can do thee no service by my art against
them.

According to this time; not only in succeeding times and ages, of

which he speaks, Num_24:17, &c., but even now, in this time and
age, and so forward.

What hath God wrought!, i.e. how wonderful and glorious are
those works which God is now about to do for Israel, by drying up
Jordan, by subduing the Canaanites, &c.! These things will be
matter of discourse and admiration to all ages.

Numbers 23:24

As a lion rouseth up himself to fight, or to go out to the prey; so

shall Israel stir up themselves to warlike attempts against all their
enemies, as occasion shall offer itself.

He shall not lie down, i.e. not rest or cease from fighting and
pursuing.
Numbers 23:25

No text from Poole on this verse.

Numbers 23:26

No text from Poole on this verse.

Numbers 23:27

No text from Poole on this verse.

Numbers 23:28

Peor, a high place called Beth-peor , Deu_3:29, i.e. the house or

temple of Peer, because there they worshipped Baal-peor .

Numbers 23:29

No text from Poole on this verse.

Numbers 23:30

No text from Poole on this verse.

Numbers 24:1 NUMBERS CHAPTER 24

Balaam lays aside his sorceries, and the Spirit of God comes upon
him; his eyes are open; hears the words of God, and sees the
vision of the Almighty, Num_24:1-4; prophesies of Israel’s
prosperity, Num_24:5-9. Balak is angry; commands him to flee;
his answer, Num_24:10-14. He prophesies of the Messias the
King, and of the destruction of the nations, Num_24:15-24. He
returns to his place; and Balak goes his way, Num_24:25.

To seek for enchantments, i.e. to use enchantments, which he is

said to have done, either because when he consulted and sacrificed
to God, he did also use enchantments and consult with the devil,
that if one would not, the other might help him; or because he
consulted God in a magical and superstitious way, by using such
postures or instruments or forms of words as enchanters used.

Toward the wilderness, where Israel lay encamped, either with

intent to curse Israel without God’s leave; or rather, expecting
what God of his own accord would suggest to him concerning this
matter.

Numbers 24:2

According to their tribes; in the order appointed, Num 2.

Came upon him, i.e. inspired him to speak the following words,
and so constrained him again to bless those whom he desired to
curse.

Numbers 24:3

The eyes, either,

1. Of his body, as in the following verse; or,

2. Of his mind, which God had opened in a peculiar and

prophetical manner, whence prophets are called seers, 1Sa_9:9.
He implies that before he was blind and stupid, having eyes, but
not seeing nor understanding. Some render the words having his
eyes shut , as the Hebrew verb satham signifies, the letters schin
and samech being frequently exchanged; and so the meaning is,
that he received this revelation either in a dream, when men’s eyes
are simply shut; or in an ecstasy or trance, when men’s eyes,
though open, are in a manner shut, to wit, as to the use and
exercise of them.

Numbers 24:4

The vision; so called either strictly and properly, because he was

awake when this was revealed to him; or largely and improperly,
for any extraordinary discovery of God’s mind to him, whether
sleeping or waking. A trance, or ecstasy, fainting and falling upon
the ground, as the prophets used to do. See 1Sa_19:24 Eze_1:28
3:23 43:3 Dan_8:17,18 10:15 Rev_1:17. Others, falling suddenly
into a sleep, as the prophets sometimes did, as Gen_15:12
Dan_8:18.

Numbers 24:5

No text from Poole on this verse.

Numbers 24:6

Valleys ofttimes from a small beginning are spread forth fir and
wide. Others, as the brooks , or rivers , as the word signifies,
which stretch out and disperse their waters into several channels,
and sometimes farther. Are they spread forth, i.e. the Israelites last
mentioned. As gardens by the river ’s side ; pleasant and fruitful,
and secured by a fence.

Trees of lign-aloes; an Arabian and Indian tree, of a sweet smell,

yielding good shade and shelter both to man and beast; such is
Israel, famous among the nations, and not only save themselves,
but yielding shelter to all that join themselves to them.

Which the Lord hath planted; which are the best of the kind;
such as not man, but God, might seem to have planted, as the best
of all sorts are ascribed to God, as the trees, hills, cities, of God ,
&c. Compare Psa_104:16.

As cedar trees, which are famous for growth, and height, and
strength, and durableness, whence Solomon’s temple was built of
this wood, 1Ki_6:9,10.

Beside the waters, where trees thrive best.

Numbers 24:7

He, i.e. God, will abundantly water the valleys, gardens , and
trees , is which represent the Israelites, Num_24:6, i.e. he will
wonderfully bless his people, not only with outward blessings, of
which a chief one in those parts was plenty of water, but also with
higher gifts and graces, with his word and Spirit, which are often
signified by waters, Joh_3:5 Joh_4:10 7:38,39, and at last with
eternal life, the contemplation whereof made Balaam desire to die
the death of the righteous. Others thus, God shall make his
posterity numerous; for the procreation of children is oft signified
by waters, fountains, cisterns, &c., as Psa_68:26 Pro_5:15,18 9:17
Isa_48:1. But there is no necessity of flying to metaphors here,
and therefore the other being the literal and proper sense, is by the
laws of good interpretation to be preferred before it.

In many waters: this also may be literally understood of their

seed, which shall be sown in waterish ground, and therefore bring
forth a better increase, Isa_32:20. Others thus, His seed shall be so
numerous, that it shall branch forth into many people, the several
tribes being reckoned and sometimes called several people . Or,
his seed shall rule over many people or nations, which are
sometimes signified by many waters, as Psa_144:7 Isa_57:20
Jer_47:2 Rev_17:15. But here also the literal sense seems best.
His king, i.e. the king of Israel; either God, who was in a peculiar
manner their King or Ruler, Num_23:21 Jud_6:13 1Sa_8:7
Isa_33:22; or their chief governor or governors, whether king or
others; for Moses called their king, Deu_33:5, and the judges were
in a manner kings.

Than Agag, i.e. than the king of the Amalekites, which king and
people were famous and potent in that age, Num_24:20, as may be
guessed by their bold attempt upon so numerous a people as Israel
was. And it is probably thought by the Jewish and other
interpreters, that the Amalekitish kings, as Abimelech was of the
Philistines, and Pharaoh of the Egyptians, and Caesar of the
Romans. But though this king only be instanced in, yet other
kings, to wit, such as did or should border upon the Israelites, are
doubtless to be understood, above whom the kings and people of
Israel sometimes were advanced, and oftener should have been, if
they had not been their own hinderance by their sins. Some make
this a prophecy of Saul’s conquering Agag and his people,
1Sa_15:7,8. But the words seem to be more general, and to signify
a greater honour and advantage to Israel than that was.
Numbers 24:8

Shall break their bones, or, unbone , or, take out , i.e. shall eat
the flesh to the very bones, and then break them also.

Numbers 24:9

Having conquered his enemies the Canaanites, and their land, he

shall quietly and securely rest and settle himself there.

Stir him up, i.e. awake or provoke him.

Numbers 24:10

He smote his hands together; a sign of great anger, Eze_21:17

22:13.

Numbers 24:11

Flee thou to thy place, whence I sent for thee, Num_22:5. The
Lord, whose commands thou hast preferred before my desires and
interest; and therefore seek thy recompence from him, and not
from me.

Numbers 24:12

No text from Poole on this verse.

Numbers 24:13

No text from Poole on this verse.

Numbers 24:14

Advertise thee, or inform thee , to wit, concerning future things,

as it here follows, for this word seems inseparably joined with the
following. Others, give thee counsel , and tell thee what this
people , &c. So it is a short and defective speech, such as we have
Exo_4:5 13:8. And by counsel . they understand that which is
related Num_25:1,2, which was done by Balaam’s counsel,
Num_31:16 Rev_2:14. But the former sense is more unforced and
agreeable to the following words as they lie.

In the latter days: not in thy time, therefore thou hast no reason
to fear, but in succeeding ages, as 2Sa_8:2, &c.

Numbers 24:15

No text from Poole on this verse.

Numbers 24:16

No text from Poole on this verse.

Numbers 24:17

I shall see, or, I have seen , or do see , for the future is oft put for
other times or tenses: he speaks of a prophetical sight, like that of
Abraham’s, who saw Christ’s day, Joh_8:56.

Him, to wit, the Star and Sceptre , as it here follows, i.e. a great
and eminent prince, which was to come out of Israel’s loins;
either,

1. David, who first did the things here spoken of, 2Sa_8:2
Psa_60:8 108:9, and some of the kings of Judah and Israel after
him, for it is not necessarily understood of one particular person;
or,

2. The Messias, as both Jewish and Christian interpreters expound

it, who most eminently and fully performed what is here said, in
destroying the enemies of Israel, or of God’s church, who are here
described under the names of the nearest and fiercest enemies of
Israel; which he doth partly by himself, by his word and Spirit,
and spiritual plagues; and partly by his ministers, those princes
whom he makes nursing fathers to his church, and scourges to his
enemies. And to him alone agrees the foregoing verb properly,
I shall see him, to wit, in my own person, or with the eyes of my
own body, as every eye shall see him , Rev_1:7, when he comes to
judgment. Nor can it seem strange that Balaam should speak of
such high and remote things, seeing he foresaw and foretold these
things by the revelation of the Spirit of God, by which also he
foresaw the great felicity of good men, and the miserable state of
bad men, after death and judgment, Num_23:10.

But not now; not yet, but after many ages.

A Star; a title oft given to princes and eminent and illustrious

persons, and particularly to the Messias, Rev_2:28 22:16.

A Sceptre, i.e. a sceptre-bearer, a king or ruler, even that sceptre

mentioned Gen_49:10.

The corners; either,

1. Literally, the borders, which by a synecdoche are oft used in

Scripture for the whole country to which they belong, as Exo_8:2
Psa_74:7 147:14 Jer_15:13 17:3. Or,

2. Metaphorically, to wit, princes and rulers, who are sometimes

compared to corners, as Zec_10:4, and Christ himself is called a
corner-stone , because he unites and supports the building. But I
prefer the former sense. Sheth seems to be the name of some then
eminent, though now unknown, place or prince in Moab, where
there were many princes, as appears from Num_23:6 Amo_2:3;
there being innumerable instances of such places or persons
sometimes famous, but now utterly lost as to all monuments and
remembrances of them.

Numbers 24:18

A possession; which was also foretold Gen_25:23, and in part

fulfilled, 2Sa_8:14 1Ch_18:13, but more fully by Christ,
Amo_9:12 Oba_1:18; who shall subdue and possess all his
enemies; here signified by the name of Edom; as Jacob or Israel,
his brother, signifies all his church and people. Seir, a part and
mountain of Edom, Gen_36:8, which may be here mentioned as
the strongest part of Edom, to show that not only the rest of Edom,
which is more accessible, but even the rocks and best munitions of
it, shall be taken.

His enemies, the Israelites.

Do valiantly, or, gain power , or riches , or victory , all which are

comprehended in this phrase.

Numbers 24:19

Out of Jacob; out of Jacob’s loins.

He that shall have dominion; David, and especially Christ.

Of the city, or, from or out of this city , i.e. the cities, the singular
number for the plural, which hath been oft noted before. The sense
is, He shall not only subdue those Moabites and Edomites which
meet him in the field, but he shall pursue them even to their
strongest holds and cities, and shall pull them out thence. Possibly
he may note some eminent city in which they confided most, their
metropolis or royal city, as may be guessed from Psa_60:9.

Numbers 24:20

He looked from the top of Pisgah, which was exceeding high, and
gave him the prospect of parts of all these kingdoms.

The first, Heb. the first-fruits ; so called either,

1. Because they were the first of all the neighbouring nations

which were embodied together in one government. Or,

2. Because they were the most powerful and eminent of them, as

is implied above, Num_24:7, the best things in each kind being oft
signified by the name of first-fruits. Or,
3. Because he was the first who fought against Israel, and was
vanquished by them, in that famous battle Exo 17, which victory
was an earnest and first-fruits of that large harvest of victories
which the Israelites should in due time get over all their enemies,
and, among others, over Amalek himself, 1Sa_15:3.

That he perish for ever: he began with God and with Israel. but
God will end with him; and the firm purpose and will of God is,
that he shall be utterly destroyed, Exo_17:14; so that Saul lost his
kingdom for not executing this decree and God’s command
pursuant thereunto, 1Sa 15.

Numbers 24:21

The Kenite; the posterity or kindred of Jethro; not that part of

them which dwelt among the Israelites, to whom the following
words do not agree, but those of them who were mingled with the
Amalekites and Midianites. See Exo_3:1 Jud_1:16 4:11 1Sa_15:6.

Thy nest, i.e. thy dwelling-place, so called, either because it was

in a high place, as nests commonly are; or from their security and
confidence of continuing long and safe in it; see Job_29:18; or in
allusion to their name, for ken in Hebrew signifies a nest.

Numbers 24:22

Kenite, Heb. Kain , i.e. the Kenite; so called, either by a

transposition of letters, which is very usual in the Hebrew tongue;
or from the name of some eminent place where they lived, or
person from whom they were descended, though now the memory
of them be utterly lost, as it hath fared with innumerable other
places and persons famous in their generations mentioned in
ancient heathen writers.

Shall be wasted, i.e. shall be by degrees diminished and wasted

by the incursions of divers enemies, till at last the Assyrian comes
to complete the work, and carries them into captivity. For the
Kenites lived partly among the ten tribes, Jos_19:33, compared
with Jud_4:11, and partly with the two tribes, Jud_1:16 4:16,17,
and were carried captive with them, part by Shalmaneser, the king
of Assyria, 2Ki_17:6, and part by Nebuchadnezzar, who also is
called an Assyrian, Ezr_6:22 Isa_52:4. The words may be
rendered thus, shall be wasted . How long ? to wit, shall they be
thus wasted? (these particles being oft used abruptly and
pathetically in the same manner, Psa_6:3 90:13 Isa_6:11) till
Asshur comes,

Asshur shall carry thee away captive.

Numbers 24:23

How calamitous and miserable will the state of the world be,
when the Assyrian, and after him the Chaldean, shall overrun and
overturn all these parts of the world! who will be able to live and
keep his heart from fainting under such grievous pressures? how
few will then escape the destroying sword!

Numbers 24:24

Chittim; a place or people so called from Chittim the son of

Javan, Gen_10:4, whose posterity were very numerous, and were
first seated in the Lesser Asia, and from thence sent forth colonies
into the islands of the Ægean Sea, and into Cyprus, and afterwards
into Macedonia, and other parts of Greece, and then into Italy.
Whence it comes to pass that by this name is understood
sometimes Macedonia, as appears from /APC 1Ma 1:1 8:5; and
sometimes Italy, as is manifest from Dan_11:29,30; and
sometimes both, as in this place; for he speaks here of the scourge
that God hath appointed for the Assyrian after he had done God’s
work in punishing of his people and the bordering nations. Now
although the Assyrian and Chaldean empire was subdued by the
Medes and Persians, yet the chief afflictions and calamities of that
people came from two hands, both beyond the sea, and brought to
them by ships, as is here expressed; first from the Grecians under
Alexander and his successors, by whom that people were
grievously oppressed and wasted; then from the Romans, who
subdued all the Grecian empire, one great part whereof were the
Assyrians largely so called, and after many bloody wars made
them a colony. Eber , i.e. the posterity of Eber, Gen_10:24, the
Hebrews, who were the chief and flower of Eber’s children, and
therefore are here designed by that general name, such general
expressions being oft used concerning one particular and the most
eminent of its kind. And it pleased God to express it thus darkly
here, because though he would foretell this for the comfort and
instruction of his people in after-ages, yet he would not have
Balak, nor Balaam neither, understand or utter any thing which
might seem to thwart that happy estate of Israel, which Balaam
clearly saw and openly applauded. He also ; not the Hebrews, as
some understand, for his affliction was now mentioned before,
and other scriptures tell us they shall have a better end, and that
all Israel shall be saved , and therefore not perish for ever; but the
afflicter or scourge of Asshur and Eber, to wit, the Grecian and
Roman empire.

Numbers 24:25

To his place, i.e. to Mesopotamia.

Object: He went only to Midian, where he was slain, Num_31:8.

Answ. 1. He is said to return home, because he intended and

began to do so, though he was diverted by the Midianites; for men
in Scripture are oft said to do what they design or attempt to do, as
Exo_8:18 Num_14:40.

Answ. 2. He did go home first, though afterwards he returned to

the Midianites, either because they sent for him, or to recover his
lost credit, and to do that by policy which he could not do by
charms, to which purpose he gave them that devilish counsel
which was put in practice, Num 25, and that by his advice,
Num_31:16 Rev_2:14.

Numbers 25:1 NUMBERS CHAPTER 25

The Israelites’ whoredom and idolatry: God commands the guilty

to be put to death, Num_25:1-5. A plague: Phinehas’s zeal; for
which God promises him the priesthood, Num_25:6-15. God
commands the Midianites to be slain for this their treachery in
drawing the people to sin, Num_25:16-18.

Shittim; a place called more largely Abel-shittim , Num_33:49, it

being usual with the Hebrews to abbreviate long proper names, as
Hermon is put for Baal-hermon , Jud_3:3, Tholad for El-tholad ,
Jos_19:4, Nimrim , Isa_15:6 for Beth-nimrim , Num_32:36. And
this was their last station, from whence they passed immediately
into Canaan. So this is here noted as a great aggravation of their
sin, that they committed it when God was going to put them into
the possession of their long-expected and much-desired land.

The people; not all, but many of them, as appears from Deu_4:3,4
1Co_10:8.

To commit whoredom, both corporally and spiritually, either

because they prostituted themselves to them upon condition of
worshipping their god; or because their filthy god was worshipped
by such filthy acts, as Priapus and Venus were.

Of Moab, and of Midian too, as is evident from Num_25:6,17,18

Num 31:16; for both these people being confederated in this
wicked design, the one is put for the other; and the daughters of
Moab may be named, either because they began fine
transgression, or because they were the chief persons, possibly,
the relations or courtiers of Balak king of Moab.

Numbers 25:2

They called the people: this may be noted, either,

1. As the consequent of their whoredom, an invitation to further

society in their sacred feasts; or rather,

2. As the cause or occasion of their whoredom, the Hebrew vau

here signifying for , as it oft doth. The Moabites being now
neighbours to the Israelites, and finding themselves unable to
effect their design against Israel by war and witchcraft, they now
fell another way to work, by contracting familiarity with them;
and perceiving their evil and lustful inclinations, they , i.e. their
daughters, last mentioned, invited them to their feasts.

Unto the sacrifices, i.e. unto the feasts which were made of their
parts of their sacrifices, after the manner of the Jews and Gentiles
too, the participation whereof was reckoned a participation in the
worship of that god to whom the sacrifices were offered,
1Co_10:18, and therefore was forbidden to the Israelites when
such feasts and sacrifices belonged to a false god, Exo_34:15. Yet
this was a less and more modest kind of idolatry, and therefore is
fitly used to usher in what was more gross and impious.

Of their gods, i.e. of their god, Baal-peor , the plural elohim

being here used, as commonly it is, for one god.

Bowed down; which properly notes the outward act of worship,

which here consisting in or being accompanied with filthy serious,
may either signify or connote them.

To their gods; before their gods, or, to the honour and worship of
their gods.

Numbers 25:3

Joined himself; the word implies a forsaking of God, to whom

they were and should have been joined, and a turning to,
embracing of, strict conjunction with, and fervent affection after,
this false god. Compare Hos_9:10 2Co_6:14. Baal-peor , called
Baal , by the name common to many false gods, and especially to
those that represented any of the heavenly bodies; and Peor ,
either from the hill Peor , where he was worshipped, Num_23:28,
or rather from a verb signifying to open and uncover , either
because of the obscene posture in which possibly the idol was set,
as Priapus was, or because of the filthiness which was exercised in
his worship.

Was kindled, i.e. discovered itself in a dreadful plague,

Psa_106:29.
Numbers 25:4

The sense is, either,

1. Take, to wit. to thyself and thy assistance,

all the heads, i.e. the judges, as they are called Num_25:5, or
rulers,

of the people; and in their presence, and by their help,

hang them, i.e. the people, now mentioned, to wit, such of them
as were guilty, as was said Num_25:1. And this sense seems to be
favoured by the next verse, where the execution of this command
is mentioned, Moses said unto the judges of Israel , whom he had
taken to himself and called together, Slay ye every one his man ,
i.e. each. of you execute this command of God, and hang up the
delinquents under your several jurisdictions. Or,

2. Take, i.e. apprehend,

all the heads, i.e. the chief, of the people , such as were chief,
either in this transgression, or rather in place and power, who are
singled out to this exemplary punishment either for their neglect
in not preventing, restraining, or punishing the offenders
according to their power and duty, or for their concurrence with
others in this wickedness, which was more odious and
mischievous in them than in others. And then this must be
necessarily limited to such heads as were guilty, which is evident
from the nature of the thing, and from the words of the verse. And
so these

heads of the people differ, as in name and title, so in place and

dignity, from the judges of the people , Num_25:5, which may
seem to note the superior magistrates, even the seventy elders,
which, being persons of great worth and piety, chosen by God,
and endowed with his Spirit, most probably kept themselves from
this contagion, and therefore were fitter to punish others; and the
heads of the people seem to be the inferior magistrates, the rulers
of tens or hundreds, or the like, who as they did many of them
partake with the people in other rebellions, so probably were
involved in this guilt. Now these are to be hanged up as other
malefactors and condemned persons were, Deu_21:23 2Sa_21:6.

Before the Lord; to the vindication of God’s honour and justice.

Against the sun, i.e. publicly, as their sin was public and
scandalous; and speedily, before the sun go down. But withal this
phrase may signify, that these also must be taken down about sun-
setting, as other malefactors were, Deu_21:23.

Numbers 25:5

Every one his men, i.e. those under his charge; for as these
seventy were chosen to assist Moses in the government, so
doubtless the care and management of the people was distributed
among them by just and equal proportions.

Numbers 25:6

This was done, either,

1. Before God’s command to Moses, and by him to the judges,

Num_25:4,5, such transpositions and disorders being not unusual
in sacred story. Or rather,

2. In the order it is related, to wit, when Moses had given the

charge to the judges, and, as it may seem, before the execution of
it, otherwise it is probable he would not have been so bold and
foolish to have run upon present and certain ruin, when the
examples were fresh and frequent before his eyes.

Unto his brethren, i.e. into the camp of the Israelites, or to his
friends and relations in his tent, whither he carried her;
Num_25:8, for his or their fleshly satisfaction.

In the sight of Moses; an argument of intolerable impudence and

contempt of God and of Moses.
All the congregation, i.e. the rulers of the congregation with
divers of the people.

Weeping; bewailing the abominable wickedness of the people,

and the dreadful judgments of God, and imploring God’s mercy
and favour.

Numbers 25:7

No text from Poole on this verse.

Numbers 25:8

Into the tent, or brothel house ; for since they gave way to such
lewd practices, no doubt they singled out convenient places for
their wickedness.

Thrust both of them through; which is no warrant for private

persons to take upon them the execution of justice upon any,
though the greatest malefactors, because Phinehas was himself a
man in great authority and power, and did this after the command
given by Moses to the rulers to slay these transgressors, and in the
very sight, and no doubt by the consent of Moses himself, and
also by the special instinct and direction of God’s Spirit.

Through her belly, or in her brothel house , for the word is the
same before used, and translated tent, and it may be called hers ,
because she chose or used that place for her wicked purposes, as
the rest doubtless hid other places of like nature. The

plague; either the pestilence, or some other sudden and grievous

mortality.

Numbers 25:9

Object. They were but 23,000, 1Co_10:8.

Answ. The odd thousand here added were slain by the judges
according to the order of Moses, the rest by the immediate hand of
God, but both sorts died of the plague , the word being used, as oft
it is, for the sword, or hand, or stroke of God.

Numbers 25:10

No text from Poole on this verse.

Numbers 25:11

He was zealous, fervent and resolute and valiant,

for my sake, for my satisfaction and vindication.

Numbers 25:12

i.e. The covenant of an everlasting priesthood , as it is expounded,

Num_25:13, which is called a covenant of peace, partly with
respect to the happy effect of this heroical action of his, whereby
he made peace between God and his people; and partly with
regard to the principal end and use of the priestly office, which
was constantly to do that which Phinehas now did, even to
mediate between God and men, to obtain and preserve his own
and Israel’s peace and reconciliation with God, by offering up
sacrifices, and incense, and prayers to God on their behalf,
Num_16:47,48, as also by turning them away from iniquity,
which is the only peace-breaker, and by teaching and pressing the
observation of that law, which is the only bond of their peace,
Mal_2:5-7.

Numbers 25:13

And his seed after him.

Quest. What advantage had he by this promise, seeing the thing

here promised was due to him by birth?

Answ. 1. The same blessing may be ofttimes promised, as the

kingdom was to David; and the renewing of this promise might
seem convenient here, To signify that bloodshed was so far from
polluting him, and thereby casting him out of the priesthood, that
it was a mean to confirm him in it.

2. This promise secured him and his against divers contingencies,

which otherwise might have befallen him or them; as that he
should live longer than his father, else he could not have been the
high priest; that he should be preserved from those blemishes
which might have rendered him incapable of the priesthood,
which were many; that he should have a seed, and they such as
were fit for that office.

An everlasting priesthood, i.e. to continue as long as the law and

commonwealth of the Jews did.

Quest . How was this verified, seeing the priesthood went from
Eleazar’s to Ithamar’s line in Eli and three or four of his
successors? Answ . 1. This promise, as others of the like nature,
was conditional, and therefore might be made void, and of none
effect, by the miscarriages of Phinehas’s sons, as it seems it was;
and thereupon a like promise was made to Eli of the line of
Ithamar, that he and his should walk before the Lord , to wit, in
the office of high priest, for ever , which also for his and their sins
was made void, 1Sa_2:30.

Answ . 2. That was but a short interruption, and not considerable

in so long a succession, for the priesthood returned to Phinehas’s
line in the time of Solomon, 1Ki_2:26,27,35 1Ch_24:3; and
continued in that line till the captivity of Babylon, as is evident,
and afterward too, 1Ch_6:4 Ezr_7:1,5, even until Christ’s time,
for any thing which appears to the contrary.

Numbers 25:14

A prince: this is added as a proof of Phinehas’s zeal, that he durst

venture upon so great a person, who was likely to have many
avengers of his blood.

Of a chief house, Heb. of the house of his father . Every tribe was
divided into great households, called the houses of their fathers ,
Num_1:2, and he was the prince or chief of one of these, though
not of fire whole tribe.

Among the Simeonites; of the tribe of Simeon, which seems to

have been too much influenced by his and other such examples, so
that for 59,300, which were numbered, Num_1:22,23, there were
now only 22,000 Num_26:14.

Numbers 25:15

Zur; one of the kings or princes or Midian, Num_31:8 Jos_13:21.

Of a chief house, or, and over her father ’ s house .

Numbers 25:16

No text from Poole on this verse.

Numbers 25:17

And why not the Moabites, who were as guilty, Num_25:1?

Answ. 1. Because God will reserve to himself a liberty of

punishing or sparing, according to his own good pleasure.

2. God had a kindness for the Moabites for Lot’s sake, Deu_2:9.

3. God punished the Moabites in another manner, partly, by his

own immediate hand, whereby it is probable he cut off those
Moabitish women that were guilty of this fact; partly, by a
particular and dreadful kind of excommunication, Deu_23:3; and
partly, by impunity, which in its consequences is commonly worse
and more pernicious than any or all temporal punishments, which
none that believes the Bible can deny.

4. It is probable the Midianites were most guilty, as in persuading

Balak to send for Balaam, as may be gathered from Num_22:4,7;
so in the reception of Balaam after Balak had dismissed him,
Num_31:8, and in further consultation with him, and in contriving
the means for the executing of this wicked plot.

Smite them, i.e. kill them; in which words, as there is a command

to war against them, so there is a promise of success.

Numbers 25:18

For under pretence of kindred, and friendship, and leagues, yea,

and marriages, which they offered to them, instead of that war
which the Israelites expected from them, they sought only an
opportunity to insinuate themselves into their familiarity, and
execute their hellish plot of bringing that curse upon the Israelites,
which they had in vain attempted to bring another way.

In the matter of Peor, and in the matter of Cozbi; by drawing

you both to spiritual and corporal whoredom.

Their sister, in a large sense, to wit, their countrywoman.

Numbers 26:1 NUMBERS CHAPTER 26

Israel numbered, such as were fit for war, of every tribe; Levi
excepted: their number, Num_26:1-51. The land to be distributed
according to their number, Num_26:52-56. The Levites numbered
by themselves, because they had no inheritance, Num_26:57-62.
All that were numbered by Moses and Aaron at Sinai, save only
Caleb and Joshua, died in the wilderness, Num_26:63-65.

After the plague, last mentioned, Num_25:8,9.

Eleazar, his father being dead, was high priest.

Numbers 26:2

They were numbered twice before, Exo_30:11,12, and

Num_1:1,2. Now they are numbered a third time, partly to
demonstrate the faithfulness of God, both in cutting all those off
whom he had threatened to cut off, Num_14:29, and in a
stupendous increase and multiplication of the people according to
his promise, notwithstanding all their sins, and the sweeping
judgments inflicted upon them; and partly to prepare the way for
the equal division of the land which they were now going to
possess.

Numbers 26:3

In the plains of Moab; see Num_22:1 33:48

Numbers 26:4

Take the sum of the people: these words are easily supplied and
necessarily to be understood from Num_26:2.

Numbers 26:5

No text from Poole on this verse.

Numbers 26:6

No text from Poole on this verse.

Numbers 26:7

The families, i.e. the chief houses, which were subdivided into
divers lesser families.

Forty and three thousand and seven hundred and thirty;

whereas in their last numbering they were 46,500, Num_1:21; for
Korah’s conspiracy, as well as other provocations of theirs, had
cut off many of them.

Numbers 26:8

Sons for son, of which change of the number see Gen_12:7

Gen_46:7

Numbers 26:9
No text from Poole on this verse.

Numbers 26:10

Swallowed them up together with Korah: according to this

translation Korah was not consumed by fire with his two hundred
and fifty men, Num 16, but swallowed up by the earth. But others
rather think he was devoured by the fire, of which see on
Num_16:32,35, and render these words, and the things of Korah ,
or belonging to Korah, to wit, his tent, and goods, and family,
children excepted, as here follows; which interpretation receives
strength by comparing this place with Num_16:32,

And the earth opened her mouth, and swallowed them (to wit,
Dathan and Abiram , as is manifest from Num_26:24,25,27) up,
and their houses, and all the men that appertained unto Korah ;
which variation of the phrase plainly shows that Korah himself
was not swallowed up with them, but only his men and his
tabernacle, which is mentioned there together with the tabernacles
of Dathan and Abiram, Num_26:24,27, but his person is not there
mentioned with their persons. Nor is it unusual both in sacred and
profane authors, by the name of a man who is the head and
master, to understand only his house and family, though himself
be not included. But this difficulty may be cleared another way.
The Hebrew particle eth may? be here the note of a nominative
case, as it is 2Ki_6:5 Neh_9:19 Jer_38:16 Eze_39:14 43:7, and
there may be a defect of a verb, which is most frequent; and so the
place may be rendered thus,

and the earth opened her mouth, and swallowed them up, to
wit, Dathan and Abiram, Num_26:9, and Korah , or, and as for
Korah , he died (which verb is easily understood out of the
following noun, of which ellipsis there are many instances in
Scripture, some whereof have been given before, and more will
follow in their places) in the death of that company, or when that
company died, what time the fire devoured the two hundred and
fifty men . And so this place, and Num_16:35, explain one
another; and whereas there. is mention only of two hundred and
fifty men consumed by that fire, Korah is here added to the
number.

They became a sign, i.e. God made them a monument or

example, to warn others not to rebel against God nor against
magistracy, nor to usurp the priestly office.

Numbers 26:11

God being pleased to spare them, either because they disowned

their father’s act, and thereupon separated themselves both from
his tent and company, or because Moses interceded for them, or
because God would glorify his own free mercy in sparing some,
while he punished others, according to his declaration in a like
case, Exo_33:19. Hence the sons of Korah are mentioned
1Ch_6:22,37, and oft in the book of Psalms.

Numbers 26:12

Nemuel, called Jemuel , Gen_46:10 Exo_6:15.

Jachin, called also Jarib , 1Ch_4:24. And such names might be

either added or changed upon some special occasion not recorded
in Scripture.

Numbers 26:13

Zerah, called also Zohar , Gen_46:10 Exo_6:15. There is another

of his sons, Ohad , mentioned Gen_46:10, not here, possibly
because his family was extinct before this time.

Numbers 26:14

Whereas there were 35,400 in Num_1:23. It is thought the

example of Zimri, one of their princes, Num 25, and some others
among them, did infect the generality of the tribe, and so caused
this great diminution in their numbers.

Numbers 26:15
Gad is placed next, because he was joined with Reuben and
Simeon in the same camp and quarters, Num_2:10,14.

Zephon, called Ziphion , Gen_46:16.

Numbers 26:16

Ozni, called Ezbon , Gen_46:16.

Numbers 26:17

Arod, called Arodi , Gen_46:16

Numbers 26:18

Fewer by above five thousand than there were in their last

numbering, Num_2:15.

Numbers 26:19

No text from Poole on this verse.

Numbers 26:20

No text from Poole on this verse.

Numbers 26:21

The sons of Pharez, though Judah’s grandchildren, are here

mentioned among his sons, because they are put in the stead of Er
and Onan, which died before.

Numbers 26:22

About two thousand more than they were Num_1:27; whereas the
foregoing tribes were all diminished, this tribe was now increased,
and the blessing promised to that tribe above the rest, Gen_49:8,
doth herein begin to show itself.
Numbers 26:23

Pua, called also Phuvah , Gen_46:13; as his brother Jashub ,

Num_26:24, is called Job , Gen_46:13.

Numbers 26:24

No text from Poole on this verse.

Numbers 26:25

A great increase. Compare Num_2:6.

Numbers 26:26

No text from Poole on this verse.

Numbers 26:27

Whereas before they were but 57,400 in Num_1:31 2:8. So that

Judah’s camp was much increased, as Reuben’s was much
diminished.

Numbers 26:28

No text from Poole on this verse.

Numbers 26:29

Gilead is here mentioned as Machir’s only son, and therefore

some conceive that the family of the Machirites, and of the
Gileadites, are one and the same family, only called by two
names; first Machirites, but afterwards Gileadites. Others make
them distinct families, because Machir had other children,
Gen_1:23 1Ch_7:14-16, which are called by their father’s name,
Machirites, whereas the children of his eldest son Gilead are
called by his name, Gileadites. But though Machir had other
children, it seems they and their posterity were extinct at this time,
and that Machir alone was left and his posterity, as may be
gathered by comparing this and the following verses with
Jos_17:1-3 1Ch_7:14-19.

Numbers 26:30

Jeezer, called also Abiezer , Jos_17:2 Jud_6:11,34 1Ch_7:18.

Numbers 26:31

No text from Poole on this verse.

Numbers 26:32

No text from Poole on this verse.

Numbers 26:33

No text from Poole on this verse.

Numbers 26:34

Whereas they were but 32,200 in Num_1:35. So they are now

increased above 50,000, according to that prophecy, Gen_49:22.

Numbers 26:35

Becher, called also Bered , 1Ch_7:20.

Numbers 26:36

Eran, called Edan or Laadan , 1Ch_7:26; the letters daleth and

resh being alike in the Hebrew tongue, and therefore oft changed,
as is evident from Scripture instances.

Numbers 26:37

No text from Poole on this verse.

Numbers 26:38
The sons of Benjamin were ten, Gen_46:21, whereof only five are
here mentioned, the rest probably, together with their families,
being extinct ere this time.

Ashbel, called also Jediael , 1Ch_7:6. Ahiram , called also

Aharah , 1Ch_8:1 and Ehi , Gen_46:21.

Numbers 26:39

Shupham, called also Shuppim , 1Ch_7:12, and Muppim ,

Gen_46:21.

Hupham, called Huppim , Gen_46:21 1Ch_7:12.

Numbers 26:40

Ard, or Arde , and by transposition, Addar , 1Ch_8:3.

Numbers 26:41

No text from Poole on this verse.

Numbers 26:42

Shuham, called, by transposition, Hushim , Gen_46:23.

After their families; the greater families subdivided into lesser

families.

Numbers 26:43

All from one son and family; whereas of Benjamin, who had ten
sons, and here five families, there were only 45,600, to show that
the increase of families depends singly upon God’s blessing and
good pleasure.

Numbers 26:44
Of Jesui, called Isui , Gen_46:17, where also there is another son
of Asher named, to wit, Ishuah , whose family seems now to be
lost.

Numbers 26:45

No text from Poole on this verse.

Numbers 26:46

Who seems to be here mentioned because she was a woman of

masculine wisdom, or courage, or other virtue.

Numbers 26:47

Whereas they were only 41,500 in Num_1:41.

Numbers 26:48

No text from Poole on this verse.

Numbers 26:49

No text from Poole on this verse.

Numbers 26:50

No text from Poole on this verse.

Numbers 26:51

Very nigh as many as there were before, Num_1:46. So wisely

and marvellously did God at the same time manifest his justice in
cutting off so vast a number, and his mercy in giving such a
speedy and numerous supply, and his truth in both.

Numbers 26:52

No text from Poole on this verse.

Numbers 26:53

Unto these; to these families now mentioned.

The land shall be divided, by lot, Num_26:55. The land was

divided into nine parts and a half, respect being had in such
division to the goodness as well as to the largeness of the several
portions, and the lot gave each tribe their part.

Of names, i.e. of the persons, names being oft put for persons, as
Act_1:15 Phi_2:9 Rev_3:4 11:13. The meaning is, that the share
of each tribe was divided amongst the several families, to some
more, to some less, according to the number of the persons of
each family, Num_33:54. And withal, if one of the lots or portions
proved too large or too little for all the families and persons of that
tribe, in this case they might either give part of their portion to
another tribe, as Simeon and Dan had parts of Judah’s share,
Jos_19:1,40, or take away a part from the portion belonging to
another tribe.

Numbers 26:54

Thou shalt give; thou, Moses, partly by thyself, for he divided the
land beyond Jordan to the two tribes and a half; and partly by thy
successor Joshua, whom thou shalt empower and command to do
it.

According to those that were numbered of him; according to

the number of the families and persons now numbered, and being
twenty years old, no regard being to be had either to any increase
of the number by those who came up to that age between this time
and the division of the land, or to the diminution of this number
by the sword of Canaanites or otherwise.

Numbers 26:55

By lot; which lots seem to have been cast only for the tribes, not,
as some would have it, for the several families, for the distribution
of it to them was left to the ruler’s wisdom, according to the rule
now given, Num_26:54. Yet if any lot was too large for the tribe,
they might give up part of their right to others, with the ruler’s
consent, as Judah gave a share to Simeon and to Dan within his
lot.

According to the names of the tribes, i.e. the lots shall go under
the names of each tribe or each patriarch.

Numbers 26:56

i.e. That share which shall by lot fall to each tribe, shall be
distributed to the several families and persons in such proportions
as their numbers shall require.

Numbers 26:57

No text from Poole on this verse.

Numbers 26:58

The families of the Levites are here numbered by themselves,

because they were not to have a distinct share of the land, whence
it is that they are not so distinctly and exactly mentioned as the
other tribes, but confusedly and imperfectly, some of them being
wholly omitted here. See Exo_6:17-19.

Numbers 26:59

Her mother, to wit, Levi’s wife, which must necessarily be

understood.

Numbers 26:60

No text from Poole on this verse.

Numbers 26:61

No text from Poole on this verse.

Numbers 26:62

Twenty and three thousand; one thousand more than they were
Num_3:39. The reason of which different way of numbering, see
on Num_3:15.

Numbers 26:63

No text from Poole on this verse.

Numbers 26:64

No text from Poole on this verse.

Numbers 26:65

There was not left a man of them, to wit, of those who then
murmured and rebelled against God, as plainly appears, both
because this threatening and punishment is confined to those
transgressors, and because otherwise this had not been true; for of
those that were then numbered there were now left Eleazar and
Ithamar, and possibly many of the Levites, and some others, who
being not guilty of that sin, did not partake of their judgment.
Caleb and Joshua are mentioned here, as also Num 14, not by way
of exception, as if these were murmurers, which is utterly denied,
Num_14:24, but by way of opposition, to signify that they, though
they were two of the spies, and companions of them who were the
chief authors and ringleaders of that mutiny, yet they kept
themselves from their sin, and therefore God kept them from their
plague and destruction, as also he did some others for the same
reason.

Numbers 27:1 NUMBERS CHAPTER 27

The law of inheritance: for daughters on defect of sons; and on

defect of them to the brother; and if there be none, to the next
kinsman, Num_27:1-11. God commands Moses to go up into a
mountain to view the land of Canaan, and die there: the reason,
Num_27:12-14. Moses prays to the Lord to appoint an able
successor, Num_27:15-17. Joshua chose, and confirmed in his
office by imposition of hands before all the people, Num_27:18-
23.

Perceiving that the males only were numbered, and that the land
was to be divided to them only, they put in their claim for a share
in their father’s inheritance.

Numbers 27:2

Nigh unto

the door of the tabernacle of the congregation it seems was the

place where Moses and the chief rulers assembled for the
administration of public affairs, which also was very convenient,
because they had frequent occasion of recourse to God for his
assistance and direction therein.

Numbers 27:3

He was not in the company of Korah, nor in any other rebellion

of the people, which must be understood, because all of them are
opposed to

his own sin, in which alone he is said to die. But they mention
this only either,

1. Because he might possibly be accused to be guilty of this. Or,

2. Because he, being an eminent person, might be thought guilty

of that rather than of any other, because the great and famous men
were more concerned in that rebellion than others. Or,

3. To gain the favour of Moses, against whom that rebellion was

more particularly directed, and more desperately prosecuted than
any other. Or,

4. Because peradventure he died about that time, and therefore

might be presumed guilty of that crime. Or rather,
5. Because that sin, and, as it may seem, that only of all the sins
committed in the wilderness, was of such a flagitious nature, that
God thought fit to extend the punishment not only to the persons
of those rebels, but also to their children and families,
Num_16:27,32, as was usual in like cases, as Deu_13:15
Jos_7:24; whence it is noted as a singular privilege granted to the
children of Korah , that they died not , Num_26:11, whereas the
children of their confederates died with them. And this makes
their argument here more proper and powerful, that he did not die
in that sin for which his posterity were to be cut off, and to lose
either their lives or their inheritances, and therefore their claim
was more just.

In his own sin; either,

1. For that sin mentioned Num 14, which they call his own sin , in
opposition not to the rest of the people, for it was a common sin,
but to his children, i.e. the sin for which he alone was to suffer in
his person and not in his posterity, as God had appointed,
Num_14:33. Or rather,

2. For his own personal sins; for,

1. These were more properly his own sins .

2. It was a truth, and that believed by the Jews, that death was a
punishment for men’s own sins.

3. The punishment of that common sin was not directly and

properly death, but exclusion from the land of Canaan, and death
only by way of consequence upon that.

Numbers 27:4

Be done away; as it will be, if it be not preserved by an

inheritance given to us in his name and for his sake. Hence some
gather that the first son of each of these heiresses was called by
their father’s name, by virtue of that law, Deu_25:6, whereby the
brother’s first son was to bear the name of his elder brother,
whose widow he married.

A possession in the land of Canaan upon the division of it, which,

though not yet conquered, they concluded would certainly be so,
and thereby gave glory to God by believing.

Numbers 27:5

i.e. Into the tabernacle, where God was pleased to speak with
Moses upon occasions, Exo_25:22 Num_7:89. For it was a hard
case; and though their plea seemed reasonable, yet Moses showed
his humility and modesty, that he would not determine it himself
without God’s particular direction.

Numbers 27:6

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Numbers 27:7

Give them: in Hebrew it is of the masculine gender, to show that

women in this case should enjoy the man’s privilege, and that the
heavenly Canaan, whereof this was a type, did belong no less to
women than to men, Gal_3:28.

The inheritance of their fathers, i.e. which belonged to their

fathers in case they had lived.

Numbers 27:8

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Numbers 27:9

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Numbers 27:10
No brethren, nor sisters, as appears from Num_27:8.

Numbers 27:11

A statute of judgment; a statute or rule by which the magistrate

shall give judgment in such cases.

Numbers 27:12

The whole tract of mountains was called

Abarim, Num_33:47, whereof one of the highest was called Nebo

, Deu_32:49, and the top of that, Pisgah , Deu_34:1.

Numbers 27:13

Gathered unto thy people; of which phrase see Gen_15:15 25:8.

Numbers 27:14

In Kadesh: this is added to distinguish this miscarriage of Moses

from that of the people in Rephidim, Exo_17:7.

Numbers 27:15

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Numbers 27:16

All flesh, i.e. of all men; the Searcher of spirits, that knowest who
is fit for this great employment; the Father, and Giver, and
Governor of spirits, who canst raise and suit the spirits of men to
the highest and hardest works, as thou didst those Num_11:16,17.
See Num_16:22.

Numbers 27:17

i.e. Which may wisely conduct them in all their affairs, both when
they go forth to war, or upon other occasions, and when they
return home and live in peace. A metaphor from shepherds, as it
here follows, which in those places used not to go behind their
sheep, as ours now do, but before them, and to lead them forth to
their pasture, and in due time to lead them home again. Of this
phrase see Deu_28:6 Act_1:21.

Numbers 27:18

The spirit; the spirit of government, of wisdom, and of the fear of

the Lord, &c.

Lay thine hand upon him; by which ceremony Moses did both
design the person and confer the power, and by his prayers, which
accompanied that rite, obtain from God all the spiritual gifts and
graces necessary for his future employment, as appears from
Deu_34:9. See of this custom Gen_48:14 Lev_1:4 Num_8:10
1Ti_4:14.

Numbers 27:19

That they may be witnesses of the whole action, and may

acknowledge him for their supreme ruler.

Give him a charge: thou shalt command him in my name to

undertake the government of my people, which otherwise he will
be afraid and unwilling to do, and thou shalt give him counsels
and instructions for the right management of that great trust.

Numbers 27:20

Thou shalt not now use him as a servant, as thou hast done, but as
a brother and thy partner in the government, showing respect to
him, and causing others to do so, and thou shalt impart to him the
ensigns and evidences of thy own authority, whatsoever they be.
Some understand this honour of those spiritual endowments which
did adorn Moses, which Moses was now to confer upon him. But
this Joshua had before, for in him was the spirit , Num_26:18; and
he received a further measure of the spirit by Moses’s laying on of
hands, from both which this honour is distinguished; and, had he
meant this, he would not have expressed it in so dark and doubtful
a phrase, but have called it a putting not of honour, but of the
spirit , upon him, as it is called, Num_11:17. And seeing the word

honour here may very well be properly understood, why should

we run to figurative significations?

Numbers 27:21

Who shall ask counsel for him, when he requires him to do so,
and in important and difficult matters. See Jos_9:14 Jud_1:1
20:18 1Sa_23:9.

After the judgment, or, by or from the judgment , i.e. by seeking

and receiving and communicating to him the judgment or sentence
thereby given: or, by the judgment is here put defectively for by
the breastplate of judgment, as it is called Exo_28:30, as the
testimony is oft put for the ark of the testimony . Or, concerning
the judgment ; or sentence, i.e. what the mind and will of God is in
the matter. Or, after the manner or rite, for so the Hebrew word
mishpat here used oft signifies.

Urim, understand, and of Thummim , for these two generally go

together; only here, as also 1Sa_28:6, Urim is synecdochically,
put for both Urim and Thummim . For the manner of this inquiry
and answer, see on Exo_28:30.

Before the Lord; ordinarily in the tabernacle near the second veil,
setting his face to the ark, or otherwise presenting himself as in
God’s presence, as Abiathar did by David’s direction, 1Sa_23:9,
when they were both banished from the ark.

At his word, i.e. the word of the Lord, last mentioned, delivered
to him by the high priest.

Numbers 27:22

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Numbers 27:23

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Numbers 28:1 NUMBERS CHAPTER 28

Offerings to be observed at set times: the daily burnt-offering in

the morning, together with its meat and drink offering; and at
evening, Num_28:8. The sabbath offering, Num_28:9,10. The
burnt-offering of the new moons, with, its meat, drink, and sin
offering, Num_28:11-15. The passover, Num_28:16-18. Its
sacrifices; and their continuance, Num_28:19-25. The pentecost
and the sacrifices thereof, Num_28:26-31.

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Numbers 28:2

God here repeats some of the former laws about sacrifices, not
without great reason, partly, because they had been generally
discontinued for thirty-eight years together; partly, because the
generation to which the former laws had been given about these
things was wholly dead, and it was fit the new generation should
be instructed about them, as their parents were; partly, to renew
the testimonies of God’s grace and mercy, notwithstanding their
frequent forfeitures thereof by their horrid apostacies and
rebellions; and principally, because they were now ready to enter
into that land, in which they were obliged to put these things in
practice, Deu_12:8, &c.

Made by fire. According to this translation the sense is, My

offering , i.e. my offering or sacrifices, and my bread, i.e. either
my shew-bread, or rather my meat-offering made of bread or
meal, for my sacrifices made by fire , i.e. which is to accompany
my burnt-offerings. Or thus, My offering , to wit, my bread , i. e.
my meat-offering, which was made of bread or meal, which is oft
expressed by this very name of corban or offering , as Lev_2:1
6:20; but because corban signifies not only a meatoffering, but
other offerings also, as Lev_7:37,38, therefore he limits that
general word by adding my bread with (so the Hebrew lamed is
oft used, as Gen_46:26 Ezr_1:5 2:63, &c.) my sacrifices made by
fire , which may be understood either,

1. Generally for all the sacrifices, as that phrase is sometimes

taken, as 1Sa_2:28, where it must needs be so meant, because the
burntofferings properly so called were not given to the priest, but
reserved to God himself, and the priest’s portion lay in the other
sacrifices only; or,

2. Specially and properly for burnt-offerings; and so under them,

as the most eminent kind, are contained all other sacrifices; as
under the meat-offering here is contained the drink-offering. And
according to this translation and explication these words contain a
full and general rule, comprehending all the particulars following
in this chapter, as in reason they ought to do, and which otherwise
they do not.

Numbers 28:3

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Numbers 28:4

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Numbers 28:5

A meat-offering, which was an appendix or accessary to the

principal sacrifice. See on Lev_2:1 Num_15:4.

Numbers 28:6

Ordained, or, prescribed , instituted by God. Or, made, i.e.

offered at that place, though since omitted for thirty-eight years.

Numbers 28:7
In the holy place, i.e. upon the altar of burnt-offerings, which was
in the court of the priests nigh to the entrance into the sanctuary.
See Exo_29:42 2Ch_29:7.

Strong wine, Heb. shecar , which though it signify in the general

all kinds of strong drink, yet is here put for the most famous of
that kind, to wit, for wine, which alone was used in offerings, as
appears below, Num_28:14 Exo_29:40.

Numbers 28:8

Thou shalt offer it, or, thou shalt offer with it . Or, with the meat
offering of the morning, and with the drink offering thereof thou
shalt offer it ; the letter caph being put for beth , which are alike in
Hebrew, and the words are said to be read with beth in some
copies.

Numbers 28:9

Two lambs, besides that for the daily sacrifice, Num_28:10.

Numbers 28:10

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Numbers 28:11

In the beginnings of your months, which though not reckoned

among the solemn feasts, Le 23, yet were celebrated as such, by
the sound of trumpets, Num_10:10, by extraordinary sacrifices, by
abstinence from servile works, Amo_8:5, and by attendance upon
the ministry of God’s word, 2Ki_4:23. And God ordained it thus,
partly that by giving God the first-fruits of every month they
should acknowledge him as the Lord of all their time, and own his
providence, by which all times and seasons, and all the fruits and
blessings of them, and actions done in them, are ordered; and
partly that it might be a type of the future renovation of the world
by Christ.
Numbers 28:12

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Numbers 28:13

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Numbers 28:14

i.e. To be offered in the beginning of every month.

Numbers 28:15

One kid of the goats; a he-goat. See Num_15:24. Unto the Lord;
not unto the moon, to which the Gentiles offered it.

Numbers 28:16

Instituted by him, and to his honour and service. See on Lev_23:5.

Numbers 28:17

The feast, to wit, of unleavened bread; of which see on Lev_23:6.

Numbers 28:18

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Numbers 28:19

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Numbers 28:20

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Numbers 28:21
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Numbers 28:22

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Numbers 28:23

And that in the evening too, as is evident from the nature of the
thing, and from other scriptures; but the morning sacrifice alone is
mentioned, partly because the celebration of the feast began with
it, and principally because this alone was doubtful, whether this
might not be omitted when so many other sacrifices were offered
in that morning, whereas there was no question but the evening
sacrifice should be offered, when there were none other besides it
to be offered.

Numbers 28:24

i.e. The sacrifice made by fire, which is as it were my meat or

food; for as God is said to smell the sacrifices, to wit,
metaphorically, i.e. to accept of them; so is he said to eat them, i.e.
to devour or consume them, and to be satisfied with them: such
things spoken of God after the manner of men are to be
understood so as to agree with the majesty of God.

Numbers 28:25

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Numbers 28:26

In the day of the first-fruits; in the feast of pentecost, Act_2:1.

A new meat-offering; new fruits, two loaves made of your new

corn, Lev_23:16.
Your weeks, i.e. the seven weeks which you are to number from
the passover, Lev_23:15 Heb. in the weeks, in being put for after ,
as it is Isa_20:1 Luk_9:36 11:37.

Numbers 28:27

The burnt-offering, for the celebration of the feast, over and

besides that other offering which was joined with the first-fruits,
Lev_23:18: so here is a new additional sacrifice prescribed, which
doth not destroy the former.

Numbers 28:28

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Numbers 28:29

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Numbers 28:30

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Numbers 28:31

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Numbers 29:1 NUMBERS CHAPTER 29

The sacrifice at the feast of the trumpets; its burnt-offering, and

sin-offering, Num_29:1-4. Of the feast of atonement; its offerings,
Num_29:5-11. Of the feast of tabernacles, during seven days; their
offerings; the eighth day a great holiday Num_29:12-38.

In the seventh month; so it was in their ecclesiastical account, in

which the month Abib was the first; but as to civil matters, this
was the first month.
A day of blowing the trumpets; whereby the people were
admonished solemnly to prepare themselves for the feasts, which
were as many in this month as in all the year besides.

Numbers 29:2

A burnt-offering, besides the offerings of every month and day,

as is expressed, Num_29:6.

Numbers 29:3

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Numbers 29:4

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Numbers 29:5

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Numbers 29:6

Of the month; belonging to every new moon, of which see

Num_28:11,12 2Ch_2:4.

According to their manner; according to the order, rites, and

ceremonies appointed by God.

Numbers 29:7

Your souls, i.e. yourselves, by fasting and abstinence from all

delightful things, and by compunction and bitter sorrow for your
sins, and the judgments of God either deserved by you, or inflicted
upon you for your sins. See Lev_16:29,30 23:27.

Numbers 29:8

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Numbers 29:9

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Numbers 29:10

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Numbers 29:11

The sin-offering of atonement, by which the high priest made

atonement; of which see Lev_16:9,29,30.

Numbers 29:12

The feast of booths; of which see Lev_23:34,35 Deu 16:13.

Seven days; not by abstaining so long from all servile works, but
by offering extraordinary sacrifices each day.

Numbers 29:13

Thirteen young bullocks; more sacrifices than at any other feast,

partly because this feast was in the close of the year, when it was
meet to supply the defects of the year past, and when they had
gathered in all their fruits, Deu_16:13,15 and therefore ought to
make the larger returns and acknowledgment to God; partly
because it was God’s pleasure so to order it, for reasons known to
himself, in whose will we ought to acquiesce. And the same
reason holds why these sacrifices grew fewer and fewer every
day.

Numbers 29:14

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Numbers 29:15

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Numbers 29:16

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Numbers 29:17

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Numbers 29:18

Of which see for meat-offerings, Num_29:3,4,9,10; and for drink-

offerings, Num_28:7,14

Numbers 29:19

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Numbers 29:20

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Numbers 29:21

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Numbers 29:22

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Numbers 29:23

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Numbers 29:24

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Numbers 29:25
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Numbers 29:26

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Numbers 29:27

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Numbers 29:28

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Numbers 29:29

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Numbers 29:30

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Numbers 29:31

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Numbers 29:32

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Numbers 29:33

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Numbers 29:34

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Numbers 29:35
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Numbers 29:36

This was the last and great day of the feast, as it is called
Joh_7:37, and yet the sacrifices were fewer than any other day, to
teach them not to trust to the multitude of their sacrifices, nor to
expect remission of sins from them, but from the one and only
sacrifice of Christ.

Numbers 29:37

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Numbers 29:38

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Numbers 29:39

Your free-will offerings; your ordinary sacrifices shall not be

omitted because of the extraordinary, which ye offer on special
occasions.

Numbers 29:40

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Numbers 30:1 NUMBERS CHAPTER 30

Vows not to be broke: if a man vow, he must perform,

Num_30:1,2. If a daughter living with her father vow, and he
disapprove thereof, she is free, Num_30:3-5. If a married woman
vow, and her husband disapprove thereof, she is free, Num_30:6-
8. A widow or divorced woman’s vow binding, Num_30:9; but
not those of a married woman, unless her husband consent or be
silent, Num_30:10-15.
The heads of the tribes; the chief rulers of each tribe, who were
to communicate it to the rest.

Numbers 30:2

A man; which notes both the sex, as appears by Num_30:3, and

the age, that he be grown up; for none can be so weak as to think
the vow of a young child would bind it.

A vow, i.e. a simple Vow to do something possible and lawful.

Unto the Lord; to the honour and service of God.

Or swear an oath; confirm his vow by an oath.

To bind his soul with a bond; to restrain himself from something

otherwise lawful, as suppose from such a sort of meat or drink; or
to oblige himself to the performance of something otherwise not
necessary, is to observe a private day of fasting.

He shall not break his word, Heb. not pollute or profane his
word , as the same phrase is used, Psa_55:20 89:34, i.e. not render
his word, and consequently himself, profane, or vile and
contemptible in the eyes of others.

According to all that proceedeth out of his own mouth; and

that without delay, Deu_23:21 Ecc_5:4, provided the thing be not
unlawful and forbidden by God, Act_23:14; for it is an idle
conceit that a man can give away God’s right, or that he can make
void God’s commands by his own vows, which was the dotage of
the Pharisees, Mar_6:23,26.

Numbers 30:3

If a woman, or a man in the same circumstances, a son or a

servant, as plainly appears from hence, because the reason of this
law is perfectly the same in both sexes, which is, that such persons
have given away what was not their own, but another’s, even their
superior’s right, which is against the rule and law of natural
reason, and against the word of God, which binds all persons to
give to every one their due. He instanceth only in the woman,
because that sex is both by creation and sin put into a state of
subjection, but under the chief and most unquestionable kind all
other subjects in like circumstances are comprehended, as is very
usual.

Being in her father’s house, i.e. under his care, power, and
government, which she is whilst she continues in her father ’s
house , being a virgin, as appears by the opposition of a married
woman, Num_30:6, and of a widow, and divorced woman,
Num_30:9, and by this phrase of being in her father ’s house , for
when she marries, she is removed into her husband’s house,
Rth_1:9. Or, being in , or of her father ’s family , the word house
being commonly used for family; for when she marries, she is
translated and removed into another family.

In her youth; when not only her sex, but her age, disenables her
for vowing; and this clause is added not by way of restriction, as
if’ virgins in their riper years were freed from their parents’
jurisdiction, and at their own disposal, (which undoubtedly they
are not,) but by way of addition, or amplification, q.d. especially
(which particle is here to be understood, such defects of particles
being frequent in the Hebrew tongue) in her youth , which is
commonly reckoned about her twelfth or thirteenth year.

Numbers 30:4

Her father; under which title seem to be comprehended, as in

other places of Scripture, masters, magistrates, and all other
superiors, in such cases wherein their right is given away by the
inferior’s vow; as for instance, when a servant vows to go a long
journey for his friend, and his master will not permit him to do so;
but not in other cases; as if a servant vows to do something for
another in that time which his master alloweth to his own use and
disposal, in this case his vow binds him, but not in the former.
And her father shall hold his peace; his silence being an
interpretative consent, and much more if he declares his
approbation of it.

Shall stand, i.e. be established, or confirmed, or be in force.

Numbers 30:5

In the day that he heareth, i.e. speedily, or without delay,

allowing’ only necessary and convenient time for deliberation.
And it is hereby intimated, that the day or time he had for
disallowing her vow was not to be reckoned from her vowing, but
from his hearing or knowledge of her vow.

Shall forgive her; or, will forgive either her rashness of making
such vows, or rather her not performing of it. But this is to be
understood only of such vows which could not be performed
without invading the father’s or superior’s right; for if one should
vow to forbear such or such a sin, and all unnecessary occasions
or means leading to it, and to perform such or such duties, when
he had opportunity, no father nor superior can discharge him from
such vows.

Numbers 30:6

An husband, to whose will and authority she was thereby made

subject.

When she vowed, to wit, when she was in her father’s house, as
is evident by comparing Num_30:10; and this clause seems to be
added by way of exception to that which was said Num_30:3,4, to
signify, that though she were in her father’s house, yet if she were
married, her husband only, and not her father, could disoblige her
from her vow.

Or uttered ought; either,

1. By way of vow, and so this clause explains and determines the

former, i.e. if she express her vow in words. Or,
2. By way of oath, concerning which this same phrase is used
Lev_5:4, and so this clause is distinct from the former, which the
disjunctive particle or implies.

Numbers 30:7

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Numbers 30:8

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Numbers 30:9

Though she be in her father’s house, whither such persons oft

returned; which limitation may be gathered both from the
opposition of her being

in her husband’s house, Num_30:10, and from hence, that this

was the only doubtful cast for if such a person was not in her
father’s house, she was unquestionably bound by it, but being now
freed from her husband, and returned to her father, it was doubtful
whether she was not returned to the same state of subjection in
which she was before, and consequently unable to make or
perform a vow without her father’s consent, as she was before,
which is here denied.

Numbers 30:10

In her husband’s house, i.e. if she that now is a widow, or

divorced, made that vow whilst her husband lived with her; as
suppose she then vowed, that if she was a widow, she would give
such a proportion of her estate to pious or charitable uses, of
which vow she might repent when she came to be a widow, and
might believe or pretend she was free from it, because that vow
was made in her husband’s lifetime, which is here granted, in case
her husband then disallowed it, but denied, in case by silence or
otherwise he consented to it. And thus this law is sufficiently
distinguished from that above, Num_30:6-8.
Numbers 30:11

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Numbers 30:12

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Numbers 30:13

Afflict the soul, i.e. herself by fasting, which oft goes under that
name, as Lev_16:29,31 23:27,32 Isa 58:5, by watching, or the
like. And these words are added not for limitation, for it is
manifest from Num_30:5,8,10,12, that the power of parents and
husbands was more general and large; but for amplification, to
show that the husband had this power not only in those vows
which concerned himself or his estate, but also in those which
might seem only to concern her own person or body. And the
reason hereof is, because the wife’s person or body being the
husband’s right, she might not do any thing to the injury of her
body without his consent.

Numbers 30:14

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Numbers 30:15

After that he hath heard them, and approved them by his

silence from day to day; if now after that time spent, he shall upon
further thoughts dislike and hinder it, which he ought not to do,

her iniquity, her nonperformance of her vow, shall be imputed to

him, not to her.

Numbers 30:16

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Numbers 31:1 NUMBERS CHAPTER 31

God commanded Moses, before he die, to avenge Israel of the

Midianites, Num_31:1,2. he chooses twelve thousand men, and
Phineas: the kings of Midian and Balaam slain, Num_31:3-8.
Their women and cattle taken; and cities burnt: they bring the
spoil to Moses and Eleazar, Num_31:9-12. Moses is wroth with
the officers for saving the women alive; commands them to kill
every male child, and woman that had known man; the rest saved
alive; and to purify themselves and the captives. Num_31:13-21.
A law for dividing the booty; executed; and the sum of the booty,
Num_31:25-40. The tribute. offering of the Lord given to the
priests and Levites, Num_31:41-47. The captains make an
offering to the Lord; which is laid up in the tabernacle for a
memorial, Num_31:48-54.

No text from Poole on this verse.

Numbers 31:2

Of the Midianites, for their malicious designs and practices

against Israel, both by hiring Balaam to curse them, and by
sending their women to enslave them. The Moabites also were
guilty, but God out of his own good pleasure, and in kindness to
Lot, was pleased to spare them, the rather, because the measure of
their iniquity was not yet full.

Numbers 31:3

For the affront and injury which they offered to God, partly by
their own idolatry and lewdness, and partly by seducing God’s
people into rebellion against him. God’s great care was to

avenge the Israelites, Num_31:2, and Moses’s chief desire was to

avenge God rather than himself or the people. Withal he doth
hereby insinuate, that God and his people have the same cause, the
same friends and enemies.

Numbers 31:4
No text from Poole on this verse.

Numbers 31:5

A thousand of every tribe, to prevent emulations or divisions.

God would send no more, though it is apparent that the Midianites
were numerous and strong, because he would try and exercise
their trust in him, and because he would hereby give them an
earnest of their Canaanitish conquests.

Numbers 31:6

Phinehas had the charge not of the army, as general, (an office
never committed to any priest in all the Old Testament,) but of

the holy instruments, & c. as is here expressed, and was also sent
to encourage, and quicken, and confirm them in their good
enterprise. It is not here mentioned who was the general, whether
Joshua, as some think, because he is not named amongst those
who went out to meet the returning host, though that might be for
other reasons, or some other prince, nor is it worth while to
determine. The holy instruments ; either,

1. The ark, with the things belonging to it, which before the
building of the temple they did sometimes carry into the war for
the encouragement of their army. See Num_14:44 Jos_6:9
1Sa_4:4 14:18. But why then is it thus ambiguously expressed,
seeing in all the other places it is called by its proper name? Nor is
the ark ever so called in Scripture. Or,

2. The trumpets, as it here follows, the words being thus to be

read, the holy instruments that is, the trumpets ; for and is ofttimes
put exegetically for that is , or to wit , as Gen_13:15 1Ch_21:12,
compared with 2Sa_24:13 Zec_1:4 9:9, &c. Or rather,

3. The holy breastplate, wherein was the Urim and Thummim,

which was easily carried and used, and very useful in war upon
many emergent occasions. See 1Sa_23:9 30:7.
And the trumpets, which were to be used in war as well as in the
service of the tabernacle. See Num_10:9 2Ch_13:12.

Numbers 31:7

Namely, all whom they took in that war, or all who lived in those
parts; for it is probable (and was then very usual) some colonies of
them were sent forth to remoter places, which therefore had no
hand either in their former sin, or ill this present ruin, of whom we
read after this, Jud 6. And herein they did according to God’s
own order concerning such people, Deu_20:13; only their fault
was, that they did not consider the special reason and great
obligation which they had to involve the women in the
destruction, for which reason Moses blames them afterward,
Num_31:15,16.

Numbers 31:8

The kings, called dukes or princes of Sihon, Jos_13:21, because

they were subject to him while he lived, but upon his death they
resumed their kingly power.

Zur, the father of Cozbi , Num_25:15.

Balaam also.

Object. He was gone and returned to his own place, Num_24:25,

which was Aram or Mesopotamia, Num_23:7.

Answ. Either he did go thitherward, but in his journey made some

stay in Midian, where he was overtaken by Divine vengeance; or
understanding the success of his wicked counsel left with Balaam,
in the sin and slaughter of the Israelites, he returned, partly to
enjoy the reputation and reward of his counsel which he had lost
before, and partly to employ his hellish arts against Israel, now
they were, as he thought, forsaken by their God, and exposed to
his malice. Here Balaam dies the death of the wicked, and not of
the righteous, as he desired, Num_23:10.
Numbers 31:9

No text from Poole on this verse.

Numbers 31:10

Partly, to blot out the name and memory of so lewd and vile a
people; partly, lest any of the Israelites should be tempted to settle
there, and so be discouraged in their progress to Canaan; and
partly, lest they should be possessed by other people who might
prove as bad neighbours to them as these would have been.

Numbers 31:11

No text from Poole on this verse.

Numbers 31:12

No text from Poole on this verse.

Numbers 31:13

Partly to put respect upon them, and congratulate with them for
their happy success; and partly to prevent the pollution of the
camp by the untimely entrance of the warriors into it.

Numbers 31:14

Because they had spared those who were most criminal, and who
by the law of God and of nature were worthy of death.

Numbers 31:15

No text from Poole on this verse.

Numbers 31:16

No text from Poole on this verse.

Numbers 31:17

Among the little ones, which they were forbidden to do to other

people, Deu_20:14, except the Canaanites, to whom this people
had equalled themselves by their horrid crimes; and therefore it is
not strange, nor unjust, that God, the supreme Lord of all men’s
lives, who as he gives them, so may take them away when he
pleaseth, did equal them in the punishment.

Every woman that hath known man; partly for punishment,

because the guilt was general, and though some of them only did
prostitute themselves to the Israelites, yet the rest made
themselves accessory by their consent, or concurrence, or
approbation; and partly for prevention of the like mischief from
such an adulterous generation.

Numbers 31:18

Not known a man, to wit, carnally : See Poole "Ge 4:1 19:8
Lev_18:22.

Keep alive for yourselves; either to sell them as slaves to others,

or to use them as servants to yourselves, or to marry them, when
you have prepared and instructed them.

Numbers 31:19

Seven days; according to the law, Lev_15:13 Num_19:11,12.

Purify with the water of sprinkling, Num_19:9.

Numbers 31:20

All your raiment, to wit, your spoil and prey. See Lev_8:15
14:49. All these things had contracted some ceremonial
uncleanness, either from the dead bodies which wore them, or the
tents or houses where they were, in which such dead bodies lay, or
from the touch of the Israelitish soldiers, who were legally defiled
by the slaughters they made.
Numbers 31:21

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Numbers 31:22

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Numbers 31:23

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Numbers 31:24

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Numbers 31:25

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Numbers 31:26

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Numbers 31:27

The congregation hath some share, because the warriors went in

the name of all, and because all having been injured by the
Midianites, all were to have some share in the reparations; but the
warriors, who were but 12,000, have a far greater share than
others of their brethren, because they underwent greater pains and
dangers.

Numbers 31:28

One soul, i.e. one person, as it follows here and Num_31:30.

Numbers 31:29
No text from Poole on this verse.

Numbers 31:30

One portion of fifty; whereas the former part was one of five
hundred: the reason of the difference is, partly because this was
taken out of the people’s portion, whose hazards being less than
the others, their gains also in all reason were to be less; partly
because this was to be distributed into more hands, the Levites
being now numerous, when the priests were but few.

Numbers 31:31

No text from Poole on this verse.

Numbers 31:32

The rest of the prey; all which was now left of the prey. It is so
expressed because they took more, but some of the persons were
since killed, Num_31:17, and some of the cattle was spent for the
necessary provisions of the army.

Numbers 31:33

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Numbers 31:34

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Numbers 31:35

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Numbers 31:36

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Numbers 31:37
No text from Poole on this verse.

Numbers 31:38

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Numbers 31:39

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Numbers 31:40

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Numbers 31:41

Either now upon his consulting of God in the case, or formerly in

general rules and laws for such occasions, such as Num_18:8.

Numbers 31:42

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Numbers 31:43

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Numbers 31:44

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Numbers 31:45

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Numbers 31:46

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Numbers 31:47

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Numbers 31:48

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Numbers 31:49

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Numbers 31:50

For their error, noted, Num_31:14-16, and withal

for a memorial, as it is said Num_31:54, or by way of gratitude

for such a stupendous assistance and deliverance, as appears from
the word therefore in the beginning of this verse, and from
Num_31:49.

Numbers 31:51

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Numbers 31:52

No text from Poole on this verse.

Numbers 31:53

No text from Poole on this verse.

Numbers 31:54

No text from Poole on this verse.

Numbers 32:1 NUMBERS CHAPTER 32

The Reubenites and Gadites sue for their inheritance on that side
Jordan, as being fit for cattle, Num_32:1-5. Moses reproves them
as discouraging the people, and herein following their fathers’ ill
example, Num_32:6-15. They promise to leave their children and
cattle there, and go armed before their brethren till Canaan should
be subdued, Num_32:16-19; on which condition they, together
with the half-tribe of Manasseh, obtain their desire, Num_32:20-
42.

Jazer; a city and country taken from the Amorites, Num_21:32.

Gilead; a mountainous country, famous for pasturage, Jer_1:19
Mic_7:14.

Numbers 32:2

No text from Poole on this verse.

Numbers 32:3

Ataroth; different from that Ataroth , Jos_16:2,7, which was on

the other side of Jordan.

Nimrah, called Beth-nimrah , Num_22:36 Jos_13:27; and the

waters of Nimrim , Isa_15:6. Shebam , called Shibmah ,
Num_32:38.

Beon which is thought to be the same place called Baal-meon ,

Num_32:38, and Beth-meon , Jer_48:23.

Numbers 32:4

Which the Lord smote before the congregation, and gave to

them for a possession, in the same manner as he will give the land
of Canaan.

Numbers 32:5

To wit, to give us our possession there, but let this land on this
side Jordan be our whole possession.
Numbers 32:6

In case and peace, whilst your brethren are engaged in a bloody

war. Their words were ambiguous, and Moses thought this to be
an act of unbelief and sloth and self-love and policy.

Numbers 32:7

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Numbers 32:8

No text from Poole on this verse.

Numbers 32:9

That they should not attempt to go, but rather return to Egypt.
Num_14:4

Numbers 32:10

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Numbers 32:11

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Numbers 32:12

The Kenezite; so called from Kenaz , his grandfather, or one of

his eminent ancestors, Jos_15:17 1Ch_4:13-15.

Numbers 32:13

No text from Poole on this verse.

Numbers 32:14
Succeeding your fathers, as in their places and estates, so also in
their sins.

Numbers 32:15

Who being moved by your counsel and example, will refuse to go

over Jordan, and to possess the land of Canaan.

Numbers 32:16

No text from Poole on this verse.

Numbers 32:17

We ourselves; either all, or as many of us as shall be thought

necessary, leaving only so many as may be necessary to provide
for the sustenance and defence of our wives and children here. See
Jos_4:12,13.

The inhabitants of the land; the Moabites and Edomites, or other

bordering people.

Numbers 32:18

No text from Poole on this verse.

Numbers 32:19

No text from Poole on this verse.

Numbers 32:20

Before the Lord; either,

1. Sincerely and heartily, as in God’s presence. Or rather,

2. Before the ark, which was the token of God’s presence. He

alludes either to the order of the tribes in their march, whereby
Reuben and Gad marched next and immediately before the ark, as
appears from Num_2:10,14,16,17; or to the manner of their
passage over Jordan, wherein the ark went first into Jordan, and
stood there whilst all the tribes marched over Jordan by and before
it, Jos 3 Jos 5, and these amongst the rest, as is expressly noted in
these very words, that they passed over before the Lord ,
Jos_4:13.

Numbers 32:21

No text from Poole on this verse.

Numbers 32:22

Before the Lord, i.e. by his presence, and gracious and powerful
assistance.

Numbers 32:23

i.e. The punishment of your sin; as that word is very oft used.

Numbers 32:24

Which you have uttered and promised to do. See this or the like
phrase Num_20:2 Mat_15:8.

Numbers 32:25

No text from Poole on this verse.

Numbers 32:26

Largely so called, as that word is oft used, for that whole country
beyond Jordan, as in other places it is taken more strictly for a part
of it, as here below, Num_32:39,40, and elsewhere.

Numbers 32:27

No text from Poole on this verse.

Numbers 32:28

No text from Poole on this verse.

Numbers 32:29

No text from Poole on this verse.

Numbers 32:30

They shall forfeit and lose their possessions in Gilead, and shall
be constrained to go over Jordan, and to seek possessions there
among their brethren.

Numbers 32:31

As the Lord hath said; either at this time by thy mouth; or

formerly, where he commandeth us as well as our brethren to go
into Canaan and possess it.

Numbers 32:32

No text from Poole on this verse.

Numbers 32:33

Half the tribe of Manasseh are here added to the tribes of

Reuben and Gad, either because upon the good success of the two
tribes of Reuben and Gad, they were encouraged to make the
same request for themselves, as having much cattle as well as
they; or because upon further consideration it was found that this
portion of land was more than sufficient for those two tribes; and
it was given by Moses to these rather than to any other, because
they fought against the Amorites with great courage and success,
here Num_32:39 Jos_17:1.

Numbers 32:34
i.e. Repaired and fortified, as that word is oft used, as 1Ki_12:25
2Ki_14:22 2Ch_8:1 11:5 26:2 Dan_4:30; for they neither had
need nor leisure as yet to do more, the old cities not being burnt
and ruined, as divers in Canaan were.

Numbers 32:35

No text from Poole on this verse.

Numbers 32:36

No text from Poole on this verse.

Numbers 32:37

No text from Poole on this verse.

Numbers 32:38

Nebo; of which city see Deu_34:1 Jer_48:1.

Their names being changed; either because conquerors of places

use to do so; or because the names of other gods (which Nebo and
Baal-meon unquestionably were) were not to be mentioned ,
Exo_23:13, especially at the first settling of the Israelites there,
that the very remembrance of the idols might be blotted out, and
so the temptation to idolatry removed, though afterwards, when
that danger was over, they were called by their old names again,
Jos_13:17,20.

Numbers 32:39

Took it, i.e. part of it; or Gilead is here taken more strictly. See
Poole on "Num_32:29"; Gen_31:21 Deu_3:12,13.

Numbers 32:40

Unto Machir, i.e. not to Machir himself, who doubtless was long
since dead; see Gen_1:23; but the family or posterity of Machir,
which are called by their father’s name; as the names of Abraham
, Act_7:16; of Isaac , Amo_7:9; of Jacob or Israel frequently; of
Judah and Simeon , Jud_1:3; of David , 1Ki_12:16; are manifestly
put for their posterity.

Numbers 32:41

Jair is called here

the son of Manasseh, partly because he was so by his mother,

1Ch_2:21,22; and partly because he joined himself with the
Manassites in this expedition, and settled himself among them.

Numbers 32:42

Nobah, who though not elsewhere named, was doubtless an

eminent person of the tribe of Manasseh.

Numbers 33:1 NUMBERS CHAPTER 33

A relation of the marches and campings of the Israelites from

Egypt to Canaan, Num_33:1-49. They are commanded to drive
out the Canaanites, and destroy their pictures, molten images, and
high places, and to divide the land by lot, Num_33:50-54. The
Canaanites, if not dispossessed, should trouble and vex them; and
God would do to them as he thought to do to the others,
Num_33:55-56.

With their armies, i.e. in great number and exact order, as armies
march, and they did, Exo_12:37,38 13:18.

Numbers 33:2

Moses would have this done, partly to evince the truth of the
history, partly to preserve the remembrance of God’s glorious and
miraculous works both of judgment and mercy towards his
people, and thereby to confirm their faith in their present difficult
undertaking.
Numbers 33:3

They all repaired to

Rameses by Moses’s order from all parts of the land.

In the sight of all the Egyptians. See Exo_14:8 Num_15:30.

Numbers 33:4

Upon their gods; either,

1. Their princes and rulers, who are sometimes called gods in

Scripture; and so this is added by way of amplification, God slew
their first-born; not only of the meaner sort, but even of their king
and princes. Or,

2. Their false gods, to wit, those beasts which the brutish

Egyptians worshipped as gods, which were killed with the rest, for
the first-born both of men and beasts were then killed, Exo_13:5.
See Poole "Exo_12:12"; See Poole "Exo_18:11".

Numbers 33:5

No text from Poole on this verse.

Numbers 33:6

No text from Poole on this verse.

Numbers 33:7

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Numbers 33:8

No text from Poole on this verse.

Numbers 33:9
No text from Poole on this verse.

Numbers 33:10

No text from Poole on this verse.

Numbers 33:11

No text from Poole on this verse.

Numbers 33:12

No text from Poole on this verse.

Numbers 33:13

No text from Poole on this verse.

Numbers 33:14

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Numbers 33:15

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Numbers 33:16

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Numbers 33:17

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Numbers 33:18

Ritmah; a place in the wilderness of Paran, near Kadesh-barnea.

Numbers 33:19
No text from Poole on this verse.

Numbers 33:20

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Numbers 33:21

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Numbers 33:22

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Numbers 33:23

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Numbers 33:24

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Numbers 33:25

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Numbers 33:26

No text from Poole on this verse.

Numbers 33:27

No text from Poole on this verse.

Numbers 33:28

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Numbers 33:29
No text from Poole on this verse.

Numbers 33:30

No text from Poole on this verse.

Numbers 33:31

Called more fully Beeroth-bene-jaacan , Deu_10:6.

Numbers 33:32

Called Gudgodah , as Jotbathah is called Jotbath , Deu_10:7.

Numbers 33:33

No text from Poole on this verse.

Numbers 33:34

No text from Poole on this verse.

Numbers 33:35

A place upon the Red Sea, as appears from 1Ki_9:26 22:48

Numbers 33:36

No text from Poole on this verse.

Numbers 33:37

No text from Poole on this verse.

Numbers 33:38

No text from Poole on this verse.

Numbers 33:39
No text from Poole on this verse.

Numbers 33:40

No text from Poole on this verse.

Numbers 33:41

No text from Poole on this verse.

Numbers 33:42

No text from Poole on this verse.

Numbers 33:43

No text from Poole on this verse.

Numbers 33:44

No text from Poole on this verse.

Numbers 33:45

Iim, rather Ijim , i.e. the heaps, as the word signifies, even the
heaps of Abarim , last mentioned; the Hebrew word is the same
with Ije , Num_33:44, only there it is in the construed, and here in
the absolute, form. Dibon-gad ; so called partly by way of
distinction of this from another Dibon, in the portion of Reuben,
Jos_13:17, and partly, because it was rebuilt by the tribe of Gad.

Numbers 33:46

No text from Poole on this verse.

Numbers 33:47

Of which see Num_27:12 Deu_32:49,50 34:1

Numbers 33:48

No text from Poole on this verse.

Numbers 33:49

Abel-shittim; called Shittim , Num_25:1, and here Abel-shittim ,

for the grievous mourning which there was both for the heinous
crimes committed, and horrible judgments there inflicted.

Numbers 33:50

No text from Poole on this verse.

Numbers 33:51

No text from Poole on this verse.

Numbers 33:52

Ye shall drive out; not by banishing, but by destroying them, as it

is explained, Deu_7:1,2, and elsewhere. Their pictures seem to
have been stones curiously engraven, and set up for worship. See
Deu_16:22.

Molten images. See Exo_23:24,32 Deu 7:5.

High places, i.e. by a metonymy, the chapels, altars, groves, or

other means of worship there set up, for the hills themselves could
not be destroyed by them. See Poole "Deu_12:2".

Numbers 33:53

No text from Poole on this verse.

Numbers 33:54

No text from Poole on this verse.

Numbers 33:55

Pricks in your eyes, i.e. both vexatious and pernicious, for the
eye is a tender part, and a wound there is very mischievous.

Numbers 33:56

No text from Poole on this verse.

Numbers 34:1 NUMBERS CHAPTER 34

God describes the borders of Canaan, Num_34:1-15; and names

those who should divide the same among the children of Israel,
Num_34:16-29.

No text from Poole on this verse.

Numbers 34:2

Or, limits , or bounds , to wit, of the land beyond Jordan; which

are here particularly described,

1. To direct and bound them in their wars and conquests, that they
might not seek the enlargement of their empire, after the manner
of other nations, but be contented with their own portion.

2. To encourage them in their attempt upon Canaan, and assure

them of their success.

3. To guide them in the approaching distribution of the land.

Numbers 34:3

The south quarter is here described from east to west by divers

windings and turnings, by reason of the mountains, rivers, &c.

By the coast of Edom, bordering all along upon the Edomites.

The Salt Sea, so called from the salt and sulphurous taste of its
waters.

Eastward, i.e. at the eastern part of that sea, where the eastern
and southern borders meet.

Numbers 34:4

Akrabbim, called Maaleh-acrabbim , Jos_15:3, which was at the

south end of the Salt or Dead Sea.

From the south, or, on the south , i.e. proceeding onward towards
the south.

Kadesh-barnea was on the southern part of Canaan, Num_13:17.

Hazar-addar, in Jos_15:3, may seem distinguished into two

places, Hezron and Adar, which here are united, because
peradventure they were contiguous, or joined together. Or, the
village of Addar ; and so this is the same place called Adar ,
Jos_15:3; and for Hezron, that may be another place here omitted,
and there supplied for more exactness. Azmon is at the west end
of the Mount of Edom.

Numbers 34:5

The river of Egypt, called Sihor , Jos_13:3, which divided Egypt

from Canaan. See Gen_15:18.

The sea; the midland sea, called the sea emphatically; whereas
the other seas there, as they are called, are indeed but lakes.

Numbers 34:6

The great sea; the midland sea from the south to the north so far
as runs parallel with Mount Libanus.

Numbers 34:7
Not that Hor where Aaron died, Num_20:23, which was
southward, and bordering upon Edom, Num_33:37,38, and
therefore could not be their northern border; but another
mountain, and, as it is conceived, the mountain of Libanus, which
is elsewhere mentioned as the northern border of the land, and
which, in regard of divers parts, or by divers people, is called by
divers names, as Sirion and Shenir , Deu_3:9, and Sion ,
Deu_4:48, and Hermon , Jos_13:5, and here Hor , which signifies
a mountain , and this may be called so by way of eminency.
Certain it is, that as Hor here, so Hemon , Jos_13:5, is joined with
the entrance of Hamath , which makes it probable they are one
and the same place.

Numbers 34:8

Hamath, called Hamath the great , Amo_6:2, which is among the

northern borders, Eze_47:16,17. See Gen_10:15,18 Num 13:21
Jud_3:3 1Ki_8:65.

Numbers 34:9

No text from Poole on this verse.

Numbers 34:10

No text from Poole on this verse.

Numbers 34:11

Chinnereth; of this name we have a city, Jos_19:35, and a

country, Jos_11:2 1Ki_15:20 and a sea or lake, here an Jos_12:3
13:27 which in the New Testament is called the sea of Gennesaret
, Luk_5:1 and of Galilee , and of Tiberas Joh_6:1.

Numbers 34:12

Down to Jordan, i.e. all along the river of Jordan, even to the end
of it, which is the eastern border.
Numbers 34:13

No text from Poole on this verse.

Numbers 34:14

No text from Poole on this verse.

Numbers 34:15

No text from Poole on this verse.

Numbers 34:16

No text from Poole on this verse.

Numbers 34:17

Eleazar was to act in God’s name, to cast lots, to prevent

differences and contentions, to consult with God in cases of
difficulty, to transact the whole business in a solemn and religious
manner.

Numbers 34:18

No text from Poole on this verse.

Numbers 34:19

The order of the tribes is here differing from that Num_1:7,26,

and in other places, being here, as also Jos 16 Jos 17 Jos 18 Jos
19 conformed to the order of their several inheritances, which
afterwards fell to them by lot; which is an evident demonstration
of the infinite wisdom of God’s providence, and of his exact and
peculiar care over his people.

Numbers 34:20

No text from Poole on this verse.

Numbers 34:21

No text from Poole on this verse.

Numbers 34:22

No text from Poole on this verse.

Numbers 34:23

No text from Poole on this verse.

Numbers 34:24

No text from Poole on this verse.

Numbers 34:25

No text from Poole on this verse.

Numbers 34:26

No text from Poole on this verse.

Numbers 34:27

No text from Poole on this verse.

Numbers 34:28

No text from Poole on this verse.

Numbers 34:29

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Numbers 35:1 NUMBERS CHAPTER 35

Eight and forty cities given to the Levites, together with their
suburbs; among which six cities of refuge, for an Israelite or
stranger who had killed another unawares, Num_35:1-15. Wilful
murder decided, and the murderer to be put to death, Num_35:16-
21. The man-slayer must abide in the city of refuge till the death
of the high priest; and if caught out of it, might be killed,
Num_35:25-29. Two witnesses required to condemn a man to die,
Num_35:30. No satisfaction to be taken for the life of a murderer,
Num_35:31, nor that any one might return from a city of refuge
before the time, Num_35:32; that the land be not defiled and
polluted, and not cleansed of the blood shed in it, Num_35:33,34.

No text from Poole on this verse.

Numbers 35:2

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Numbers 35:3

For their cattle; for pasturage for their cattle; where they might
not build houses, nor plant gardens, orchards, or vineyards, no,
nor sow corn, for which they were abundantly provided out of the
first-fruits and tithes. And these suburbs did not belong to the
Levites in common, but were distributed to them in convenient
proportions, as may appear from Jos_21:18 1Ch_6:60.

Numbers 35:4

Object. In the next verse it is

two thousand. How do these agree?

Answ. 1. LXX. interpreters read both here and Num_35:5 two

thousand cubits , whence some suppose this to be an error in the
Hebrew text, which, being in a matter neither concerning faith nor
good manners, is not prejudicial to the authority of the Holy
Scriptures.
Answ. 2. The one thousand cubits may be in length from the city,
and the two thousand cubits in breadth on each side of the city,
and so they well agree; for a line of a thousand cubits being draw
in length eastward, and another westward, and another northward,
and another southward, a line drawn at a thousand cubits distance
from the city, from east to west, must needs contain two thousand
cubits, and so must the other line from north to south, and so on
every side of the city there must be two thousand cubits.

Answ. 3. This verse and the next do not speak to the same thing:
this speaks of the space or place from whence the suburbs shall be
measured, the next verse speaks of the space unto which that
measure shall be extended; and the words may very well be read
thus, And the suburbs —shall be (so it is only an ellipsis of the
verb substantive, which is most frequent, and the meaning is, shall
be taken or accounted)

from the wall of the city, and from (that particle being supplied
or understood from the foregoing words, which is very usual)
without it , or, from the outward parts of it , (which being a
general and indefinite expression is limited and explained by the
following words,) even from

a thousand cubits round about; which are mentioned not as the

thing measured, for as yet there is not a word of measuring , but
as the term or space from which the measuring line should begin.
And then it follows, Num_35:5, And ye shall measure from
without the city (not from the wall of the city , as was said before,
Num_35:4, but from without it , i.e. from the said outward part or
space of a thousand cubits without the wall of the city round
about) on the east side two thousand cubits , &c. So in truth there
were three thousand cubits from the wall of the city, whereof one
thousand probably were for out-houses, stalls for cattle, gardens,
vineyards, and olive-yards, and the like, and the other two
thousand for pasture, which are therefore called the field of the
suburbs , Lev_25:34, by way of distinction from the suburbs
themselves, which consist of the first thousand cubits from the
wall of the city.
Numbers 35:5

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Numbers 35:6

For refuge, or, of receipt , or escape , or resort , to wit, for man-

slayers; and these cities are assigned among the

Levites, partly, because they might be presumed to be the most

proper and impartial judges between man-slayers and wilful
murderers; partly, because their presence, and counsel, and
authority would more effectually bridle the passions of the
avenger of blood who might pursue him thither; and partly, to
signify that it is only in Christ (whom the Levitical priests did
represent) that sinners find refuge and safety from the destroyer.
The names of these cities, we have Deu_4:41,43 Jos 20:8.

For the man-slayer, such as is here described,

Num_35:11,15,22,23.

Numbers 35:7

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Numbers 35:8

Ye shall give many: compare Num_33:54 Jos_20:2.

Numbers 35:9

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Numbers 35:10

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Numbers 35:11
i.e. Not wilfully, designedly, or maliciously, but inconsiderately,
through mistake, or indiscretion, or carelessness. See Lev_4:2.

Numbers 35:12

The avenger, to wit, of the party slain, or, of blood , as it is fully

expressed below, Num_35:19,25; Heb. from the redeemer , or,
from the next kinsman , to whom by the law belonged the right of
redemption of the lands of, and vindication of the injury done to
the person deceased.

Die not, i.e. be not killed by the avenger meeting him in some
other place.

Before the congregation, i.e. before the society or convention of

judges or elders, who were appointed in every city for the decision
of criminal causes, who were twenty-three, who were to examine
the matter, and that publicly before the people, whether the
murder was wilful or casual.

Quest . In what city was this cause to be tried?

Answ . Some say in the city of refuge, others say in the city in or
near which the fact was committed. It seems to me it was done in
both, at first in the city of refuge, as is manifest in Jos_20:4; but if
that trial and sentence did not satisfy the avenger of blood, it was
fully and finally determined in the other city, as is sufficiently
evident both by comparing this place with Num_35:25 Jos_20:6,
and from the usual and most reasonable course of justice, which is
that facts should be examined, as far as may be, in or near the
places where they were committed, and where the witnesses and
evidences were at hand. In judgment , or, for judgment , i. e. to
receive sentence there according to the nature of the fact.

Numbers 35:13

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Numbers 35:14
On this side Jordan; because that land was as long as Canaan,
though not so broad, and besides these might be convenient for
many of them that lived in Canaan.

Numbers 35:15

For the stranger; not the proselyte only, but all strangers, this
being no matter of religious privilege, but of common right, and
agreeable to the law of nature and practice of wise heathens.

Numbers 35:16

If he smite him, wittingly and wilfully, though not with

premeditated malice or design, as appears by comparing this with
Num_35:20-23.

So that he die, to wit, suddenly, not so if he walked abroad

afterward, Exo_21:19,20.

Shall surely be put to death; yea, though he were fled into the
city of refuge.

Numbers 35:17

With throwing a stone, Heb. with the stone of the hand , i.e. cast
by the hand, and that knowingly, as appears by Num_35:23.

Numbers 35:18

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Numbers 35:19

Either,

1. By himself, as the following words show: so it is only a

permission, that he may do it without offence to God or danger to
himself. Or,
2. By the magistrate, from whom he shall demand justice: so it is a
command, as may appear by comparing this with Num_35:31
Deu_19:12,13.

Numbers 35:20

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Numbers 35:21

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Numbers 35:22

Suddenly; through sudden passion or provocation. Or, by chance

, or unawares .

Numbers 35:23

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Numbers 35:24

If the man-slayer flee to the city of refuge.

Numbers 35:25

He shall abide in it, be confined to it, partly to show the

hatefulness of wilful murder in God’s account by so severe a
punishment, as this in many cases might prove, inflicted upon the
very appearance of it; and partly for the security of the man-
slayer, lest the presence of such a person, and his conversation
among the kindred of the deceased, might occasion reproach and
bloodshed.

Unto the death of the high priest; partly because the public grief
for the loss of so public a person was likely to assuage the private
griefs and passions of men, the rather, because by this example
they were minded of their own mortality, and thereby withheld
from taking vengeance; and principally to show that the death of
Christ (the true High Priest, whom the others did evidently and
eminently represent and typify) is the only mean whereby sins are
pardoned, and sinners are set at liberty.

Numbers 35:26

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Numbers 35:27

i.e. Not liable to punishment from men, though not free from guilt
before God, because he kills an innocent person, as appears from
Deu_19:10. This God ordained to oblige the man-slayer to abide
in his city of refuge. See Num_35:32.

Numbers 35:28

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Numbers 35:29

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Numbers 35:30

No judge shall condemn any man to death upon a single

testimony.

Numbers 35:31

No intercession nor ransom shall be accepted to save his life, or

procure him a pardon.

Numbers 35:32

Whereby God would signify the absolute and indispensable

necessity of Christ’s death to expiate sin, and to redeem the
sinner.
Numbers 35:33

These words are added as a reason not of the last law,

Num_35:32, for in that case the land was cleansed without the
blood of the man-slayer. but of the law next foregoing that,
Num_35:31, in which case it holds; and the sense is, If you shall
spare the murderer, or take any satisfaction for him, you do
together with yourselves involve your land and people in guilt,
and will certainly bring down God’s vengeance upon yourselves
and them.

Numbers 35:34

Be not cruel to your own land by making it a den of murderers.

Numbers 36:1 NUMBERS CHAPTER 36

The inconvenience of daughters inheriting is remedied by a

general command that all such marry in the tribe of their fathers,
to which of them they shall think best, Num_36:1-9. They obey,
Num_36:10-12. These commands God gave by Moses to Israel in
the plains of Moab, Num_36:13.

The chief fathers of the families, who had the care and
management of the public affairs of that tribe committed to them.

Numbers 36:2

Our brother, i.e. our kinsman, one of our tribe, Jos_17:2,3.

Numbers 36:3

For their inheritance will pass to their children, who will be of

another tribe by their father’s side, which alone is considered in
this place.

Numbers 36:4
Which God appointed principally for this end, to preserve the
inheritance in the hands of the tribes and families to which they
were first given.

Numbers 36:5

Their plea is just and reasonable. God did not take particular care
about every occurrence that happened, or might happen, but left
divers things to be found out by human prudence, which being his
own gift, it was meet there should be opportunities left for the
exercise of it; and God thought fit to approve and ratify the
prudent and profitable inventions of men by his own law or
sanction; as in the case of Jethro, Exo 18, of Zelophehad’s
daughter, Num 27, and here of their brethren. But it is observable,
that God allowed this only in civil affairs, but never in the matters
of his worship, where he utterly forbids it.

Numbers 36:6

They seem hereby to be confined not only to the same tribe, trot
also to the family of their tribe, as appears from the reason of the
law, for God would have the inheritance of families as well as
tribes kept entire and unmixed; and this was one reason of that
law of marrying the brother’s wife, Deu 25. And although the next
verse may seem to thwart this interpretation, the reason of this law
being there given that inheritances might not go from tribe to
tribe, Num_36:8 confirms it, where the very same phrase is
repeated, and that more emphatically, that such shall marry one of
the family of the tribe of her father ; and this further reason and
restriction is added, that they may enjoy every man the inheritance
(not only of his tribe, but) of his fathers , to wit, belonging to his
father’s family.

Numbers 36:7

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Numbers 36:8
By which clause it seems that this law was not general to forbid
every woman to marry into another tribe, (as may be reasonably
concluded from the practice of so many patriarchs, kings, priests,
and other holy men, who have married women of other tribes, yea,
sometimes of other nations, which it is not likely they would have
done, if this had been a transgression of God’s law,) but restrained
to heiresses, or such as were likely to be so. See 1Ch_23:22. But if
they had brethren, it is probable they were free to marry into any
tribe, yet so that, if their brethren died, their punishment was, that
the inheritance went from them to the next akin of their father’s
tribe and family. And the principal reason why God was solicitous
to preserve tribes and families unmixed was, that the tribe and
family too out of which the Messiah was to come, and by which
he should be known, might be evident and unquestionable.

Numbers 36:9

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Numbers 36:10

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Numbers 36:11

It is certain whether brothers or sons be taken strictly and

properly, or more large, as those words are oft used in Scripture.

Numbers 36:12

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Numbers 36:13

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