Numbers 4

the Retribution Awaiting Idumea for Joining Babylon against Judea. Aleph.

gold--the splendid adornment of the temple [Calvin] (La 1:10; 1Ki 6:22; Jer 52:19); or, the principal men of Judea [Grotius] (La 4:2). stones of ... sanctuary--the gems on the breastplate of the high priest; or, metaphorically, the priests and Levites. Beth.

tile--a sun-dried brick, such as are found in Babylon, covered with cuneiform inscriptions, often two feet long and one foot broad.

comparable to ... gold--(Job 28:16, 19). earthen pitchers--(Isa 30:14; Jer 19:11). Gimel.

sons of Kohath, from thirty years old and upward--This age was specifically fixed (see on Nu 8:24) as the full maturity of bodily energy to perform the laborious duties assigned them in the wilderness, as well as of mental activity to assist in the management of the sacred services. And it was the period of life at which John the Baptist and Christ entered on their respective ministries. even unto fifty--The term prescribed for active duty was a period of twenty years, at the end of which they were exempted from the physical labors of the office, though still expected to attend in the tabernacle (Nu 8:26). all that enter into the host--so called from their number, the order and discipline maintained through their ranks, and their special duty as guards of the tabernacle. The Hebrew word, however, signifies also a station or office; and hence the passage may be rendered, "All that enter into the sacerdotal office" (Nu 4:23). 4-15. This shall be the service of the sons of Kohath, &c.--They are mentioned first, from their close connection with Aaron; and the special department of duty assigned to them during the journeyings of Israel accorded with the charge they had received of the precious contents of the tabernacle. But these were to be previously covered by the common priests, who, as well as the high priest, were admitted on such necessary occasions into the holy place. This was an exception to the general rule, which prohibited the entrance of any but the high priest. But when the cloud removed from the tabernacle, the sanctuary might be entered by the common priests, as to them was reserved the exclusive privilege of packing the sacred utensils; and it was not till the holy things were thus ready for carriage, that the Kohathites were allowed to approach.

fort--rather, "watch-tower" (Jer 52:4) wherein the besiegers could watch the movements of the besieged [Gesenius]. A wall of circumvallation [Septuagint and Rosenmuller]. A kind of battering-ram [Maurer]. The first view is best. a mount--wherewith the Chaldeans could be defended from missiles. battering-rams--literally, "through-borers." In Eze 21:22 the same Hebrew is translated "captains."

sea monsters ... breast--Whales and other cetaceous monsters are mammalian. Even they suckle their young; but the Jewish women in the siege, so desperate was their misery, ate theirs (La 4:10; La 2:20). Others translate, "jackals." ostriches--see on Job 39:14; Job 39:16, on their forsaking their young. Daleth.

iron pan--the divine decree as to the Chaldean army investing the city. set it for a wall of iron between thee and the city--Ezekiel, in the person of God, represents the wall of separation between him and the people as one of iron: and the Chaldean investing army. His instrument of separating them from him, as one impossible to burst through. set ... face against it--inexorably (Ps 34:16). The exiles envied their brethren remaining in Jerusalem, but exile is better than the straitness of a siege.

thirst--The mothers have no milk to give through the famine. He.

Another symbolical act performed at the same time as the former, in vision, not in external action, wherein it would have been only puerile: narrated as a thing ideally done, it would make a vivid impression. The second action is supplementary to the first, to bring out more fully the same prophetic idea. left side--referring to the position of the ten tribes, the northern kingdom, as Judah, the southern, answers to "the right side" (Eze 4:6). The Orientals facing the east in their mode, had the north on their left, and the south on their right (Eze 16:46). Also the right was more honorable than the left: so Judah as being the seat of the temple, was more so than Israel. bear the iniquity--iniquity being regarded as a burden; so it means, "bear the punishment of their iniquity" (Nu 14:34). A type of Him who was the great sin-bearer, not in mimic show as Ezekiel, but in reality (Isa 53:4, 6, 12).

delicately--on dainties. are desolate--or, "perish." in scarlet embrace dunghills--Instead of the scarlet couches on which the grandees were nursed, they must lie on dunghills. embrace--They who once shrank sensitively from any soil, gladly cling close to heaps of filth as their only resting-place. Compare "embrace the rock" (Job 24:8). Vau.

covering veil--the inner veil, which separated the holy from the most holy place. (See on Ex 36:35).

three hundred and ninety days--The three hundred ninety years of punishment appointed for Israel, and forty for Judah, cannot refer to the siege of Jerusalem. That siege is referred to in Eze 4:1-3, and in a sense restricted to the literal siege, but comprehending the whole train of punishment to be inflicted for their sin; therefore we read here merely of its sore pressure, not of its result. The sum of three hundred ninety and forty years is four hundred thirty, a period famous in the history of the covenant-people, being that of their sojourn in Egypt (Ex 12:40, 41; Ga 3:17). The forty alludes to the forty years in the wilderness. Elsewhere (De 28:68; Ho 9:3), God threatened to bring them back to Egypt, which must mean, not Egypt literally, but a bondage as bad as that one in Egypt. So now God will reduce them to a kind of new Egyptian bondage to the world: Israel, the greater transgressor, for a longer period than Judah (compare Eze 20:35-38). Not the whole of the four hundred thirty years of the Egypt state is appointed to Israel; but this shortened by the forty years of the wilderness sojourn, to imply, that a way is open to their return to life by their having the Egypt state merged into that of the wilderness; that is, by ceasing from idolatry and seeking in their sifting and sore troubles, through God's covenant, a restoration to righteousness and peace [Fairbairn]. The three hundred ninety, in reference to the sin of Israel, was also literally true, being the years from the setting up of the calves by Jeroboam (1Ki 12:20-33), that is, from 975 to 583 B.C.: about the year of the Babylonians captivity; and perhaps the forty of Judah refers to that part of Manasseh's fifty-five years' reign in which he had not repented, and which, we are expressly told, was the cause of God's removal of Judah, notwithstanding Josiah's reformation (1Ki 21:10-16; 2Ki 23:26, 27).

greater than ... Sodom--(Mt 11:23). No prophets had been sent to Sodom, as there had been to Judea; therefore the punishment of the latter was heavier than that of the former. overthrown ... in a moment--whereas the Jews had to endure the protracted and manifold hardships of a siege. no hands stayed on her--No hostile force, as the Chaldeans in the case of Jerusalem, continually pressed on her before her overthrow. Jeremiah thus shows the greater severity of Jerusalem's punishment than that of Sodom. Zain.

covering of badgers' skins--(See on Ex 25:5). The covering, however, referred to was not that of the tabernacle, but one made for the special purpose of protecting the ark. put in the staves--These golden staves were now taken out. (See on Ex 25:15, compared with 1Ki 8:8). The Hebrew word rendered "put in," signifies also "dispose," and probably refers here to their insertion through the openings in the coverings made for receiving them, to preserve them from the touch of the carriers as well as from the influence of the weather. It is worthy of notice that the coverings did not consist of canvas or coarse tarpaulin, but of a kind which united beauty with decency.

each day for a year--literally, "a day for a year, a day for a year." Twice repeated, to mark more distinctly the reference to Nu 14:34. The picturing of the future under the image of the past, wherein the meaning was far from lying on the surface, was intended to arouse to a less superficial mode of thinking, just as the partial veiling of truth in Jesus' parables was designed to stimulate inquiry; also to remind men that God's dealings in the past are a key to the future, for He moves on the same everlasting principles, the forms alone being transitory.

Nazarites--literally, "separated ones" (Nu 6:2). They were held once in the highest estimation, but now they are degraded. God's blessing formerly caused their body not to be the less fair and ruddy for their abstinence from strong drink. Compare the similar case of Daniel, &c. (Da 1:8-15). Also David (1Sa 16:12; 17:42). Type of Messiah (So 5:10). rubies--Gesenius translates, "corals," from a Hebrew root, "to divide into branches," from the branching form of corals. polishing--They were like exquisitely cut and polished sapphires. The "sapphires" may represent the blue veins of a healthy person. Cheth.

continual showbread--Though the people were in the wilderness fed upon manna, the sacred loaves were constantly made of corn, which was probably raised in small quantities from the verdant patches of the desert.

arm ... uncovered--to be ready for action, which the long Oriental garment usually covering it would prevent (Isa 52:10). thou shalt prophesy against it--This gesture of thine will be a tacit prophecy against it.

blacker than ... coal--or, "than blackness" itself (Joe 2:6; Na 2:10). like a stick--as withered as a dry stick. Teth.

bands--(Eze 3:25). not turn from ... side--to imply the impossibility of their being able to shake off the punishment.

The speedy death by the sword is better than the lingering death by famine. pine away--literally, "flow out"; referring to the flow of blood. This expression, and "stricken through," are drawn from death by "the sword." want of ... fruits--The words in italics have to be supplied in the original (Ge 18:28; Ps 109:24). Jod.

wheat ... barley, &c.--Instead of simple flour used for delicate cakes (Ge 18:6), the Jews should have a coarse mixture of six different kinds of grain, such as the poorest alone would eat. fitches--spelt or dhourra. three hundred and ninety--The forty days are omitted, since these latter typify the wilderness period when Israel stood separate from the Gentiles and their pollution, though partially chastened by stint of bread and water (Eze 4:16), whereas the eating of the polluted bread in the three hundred ninety days implies a forced residence "among the Gentiles" who were polluted with idolatry (Eze 4:13). This last is said of "Israel" primarily, as being the most debased (Eze 4:9-15); they had spiritually sunk to a level with the heathen, therefore God will make their condition outwardly to correspond. Judah and Jerusalem fare less severely, being less guilty: they are to "eat bread by weight and with care," that is, have a stinted supply and be chastened with the milder discipline of the wilderness period. But Judah also is secondarily referred to in the three hundred ninety days, as having fallen, like Israel, into Gentile defilements; if, then, the Jews are to escape from the exile among Gentiles, which is their just punishment, they must submit again to the wilderness probation (Eze 4:16).

(La 2:20; De 28:56, 57). pitiful--naturally at other times compassionate (Isa 49:15). Josephus describes the unnatural act as it took place in the siege under Titus. sodden--boiled. Caph.

a bar--or bier, formed of two poles fastened by two cross pieces and borne by two men, after the fashion of a sedan chair.

twenty shekels--that is, little more than ten ounces; a scant measure to sustain life (Jer 52:6). But it applies not only to the siege, but to their whole subsequent state.

fire ... devoured ... foundations--(De 32:22; Jer 21:14). A most rare event. Fire usually consumes only the surface; but this reached even to the foundation, cutting off all hope of restoration. Lamed.

sixth ... of ... hin--about a pint and a half.

Jerusalem was so fortified that all thought it impregnable. It therefore could only have been the hand of God, not the force of man, which overthrew it. Mem.

instruments of ministry--the official dress of the priests (Ex 31:10).

dung--as fuel; so the Arabs use beasts' dung, wood fuel being scarce. But to use human dung so implies the most cruel necessity. It was in violation of the law (De 14:3; 23:12-14); it must therefore have been done only in vision.

prophets--the false prophets (Jer 23:11, 21). Supply the sense thus: "For the sins ... these calamities have befallen her." shed the blood of the just--(Mt 23:31, 37). This received its full fulfilment in the slaying of Messiah and the Jews' consequent dispersion (Jas 5:6). Nun.

shall take away the ashes from the altar, &c.--The necessity of removing ashes from the altar plainly implies that sacrifices were offered in the wilderness (compare Ex 18:12; 24:4), though that rebellious race seems frequently to have neglected the duty (Am 5:25). No mention is made of the sacred fire; but as, by divine command, it was to be kept constantly burning, it must have been transferred to some pan or brazier under the covering, and borne by the appointed carriers.

Implying that Israel's peculiar distinction was to be abolished and that they were to be outwardly blended with the idolatrous heathen (De 28:68; Ho 9:3).

blind--with mental aberration. polluted ... with blood--both with blood of one another mutually shed (for example, Jer 2:34), and with their blood shed by the enemy [Glassius]. not touch ... garments--as being defiled with blood (Nu 19:16). Samech.

Ezekiel, as a priest, had been accustomed to the strictest abstinence from everything legally impure. Peter felt the same scruple at a similar command (Ac 10:14; compare Isa 65:4). Positive precepts, being dependent on a particular command can be set aside at the will of the divine ruler; but moral precepts are everlasting in their obligation because God cannot be inconsistent with His unchanging moral nature. abominable flesh--literally, "flesh that stank from putridity." Flesh of animals three days killed was prohibited (Le 7:17, 18; 19:6, 7).

They ... them--"They," that is, "men" (La 4:14). Even the very Gentiles, regarded as unclean by the Jews, who were ordered most religiously to avoid all defilements, cried unto the latter, "depart," as being unclean: so universal was the defilement of the city by blood. wandered--As the false prophets and their followers had "wandered" blind with infatuated and idolatrous crime in the city (La 4:14), so they must now "wander" among the heathen in blind consternation with calamity. they said--that is, the Gentiles said: it was said among the heathen, "The Jews shall no more sojourn in their own land" [Grotius]; or, wheresoever they go in their wandering exile, "they shall not stay long" [Ludovicus De Dieu], (De 28:65). Pe.

the sons of Kohath shall come to bear it, but they shall not touch any holy thing, lest they die--The mode of transport was upon the shoulders of the Levites (see on Nu 7:9), although afterwards wheeled vehicles were employed (2Sa 6:3; 1Ch 15:12). And it was allowed to touch the covering, but not the things covered, on the penalty of death, which was inflicted more than once (1Sa 6:19; 2Sa 6:6, 7). This stern denunciation was designed to inspire a sentiment of deep and habitual reverence in the minds of those who were officially engaged about holy things.

cow's dung--a mitigation of the former order (Eze 4:12); no longer "the dung of man"; still the bread so baked is "defiled," to imply that, whatever partial abatement there might be for the prophet's sake, the main decree of God, as to the pollution of Israel by exile among Gentiles, is unalterable.

Ain and Pe are here transposed (La 4:16, 17), as in La 2:16, 17; 3:46-51. anger--literally, "face"; it is the countenance which, by its expression, manifests anger (Ps 34:16). Gesenius translates, "the person of Jehovah"; Jehovah present; Jehovah Himself (Ex 33:14; 2Sa 17:11). divided--dispersed the Jews. they respected not ... priests--This is the language of the Gentiles. "The Jews have no hope of a return: for they respected not even good priests" (2Ch 24:19-22) [Grotius]. Maurer explains it, "They (the victorious foe) regard not the (Jewish) priests when imploring their pity" (La 5:12). The evident antithesis to "As for us" (La 4:17) and the language of "the heathen" at the close of La 4:15, of which La 4:16 is the continuation, favor the former view. Ain.

to the office of Eleazar ... pertaineth the oil for the light, and the sweet incense, &c.--He was charged with the special duty of superintending the squadron who were employed in the carrying of the sacred furniture; besides, to his personal care were committed the materials requisite for the daily service, and which it was necessary he should have easily at his command (Ex 29:38). 17-20. Cut ye not off the tribe of the families of the Kohathites from among the Levites, &c.--a solemn admonition to Moses and Aaron to beware, lest, by any negligence on their part, disorder and improprieties should creep in, and to take the greatest care that all the parts of this important service be apportioned to the proper parties, lest the Kohathites should be disqualified for their high and honorable duties. The guilt of their death would be incurred by the superintending priest, if he failed to give proper directions or allowed any irreverent familiarity with sacred things. 24-28. This is the service of the families of the Gershonites, &c.--They were appointed to carry "the curtains of the tabernacle"--that is, the goats' hair covering of the tent--the ten curious curtains and embroidered hangings at the entrance, with their red morocco covering, &c.

staff of bread--bread by which life is supported, as a man's weight is by the staff he leans on (Le 26:26; Ps 105:16; Isa 3:1). by weight, and with care--in scant measure (Eze 4:10).

As for us--This translation forms the best antithesis to the language of the heathen (La 4:15, 16). Calvin translates, "While as yet we stood as a state, our eyes failed," &c. watched for a nation that could not save us--Egypt (2Ki 24:7; Isa 30:7; Jer 37:5-11). Tzaddi.

astonied one with another--mutually regard one another with astonishment: the stupefied look of despairing want.

They--the Chaldeans. cannot go--without danger. Koph.

The last times just before the taking of the city. There was no place of escape; the foe intercepted those wishing to escape from the famine-stricken city, "on the mountains and in the wilderness." swifter ... than ... eagles--the Chaldean cavalry (Jer 4:13). pursued--literally, "to be hot"; then, "to pursue hotly" (Ge 31:36). Thus they pursued and overtook Zedekiah (Jer 52:8, 9). Resh.

breath ... anointed of ... Lord--our king, with whose life ours was bound up. The original reference seems to have been to Josiah (2Ch 35:25), killed in battle with Pharaoh-necho; but the language is here applied to Zedekiah, who, though worthless, was still lineal representative of David, and type of Messiah, the "Anointed." Viewed personally the language is too favorable to apply to him. live among the heathen--Under him we hoped to live securely, even in spite of the surrounding heathen nations [Grotius]. Schin.

Rejoice--at our calamities (Ps 137:7). This is a prophecy that Edom should exult over the fall of Jerusalem. At the same time it is implied, Edom's joy shall be short-lived. Ironically she is told, Rejoice while thou mayest (Ec 11:9). cup--for this image of the confounding effects of God's wrath, see Jer 13:12; 25:15, 16, 21; as to Edom, Jer 49:7-22. Tau.

(Isa 40:2). Thou hast been punished enough: the end of thy punishment is at hand. no more carry thee ... into captivity--that is, by the Chaldeans. The Romans carried them away subsequently. The full accomplishment of this prophecy must therefore refer to the Jews' final restoration. discover--By the severity of His punishments on thee, God shall let men see how great was thy sin (Jer 49:10). God "covers" sin when He forgives it (Ps 32:1, 5). He "discovers," or "reveals," it, when He punishes it (Job 20:27). Jer 49:10 shows that Margin is wrong, "carry captive" (this rendering is as in Na 2:7; compare "discovered," Margin). CHAPTER (ELEGY) 5

their charge shall be under the hand of Ithamar the son of Aaron, &c.--The Levites were generally subject to the official command of the priests in doing the ordinary work of the tabernacle. But during the journeyings Eleazar, who was next in succession to his father, took the special charge of the Kohathites [Nu 4:16], while his brother Ithamar had the superintendence of the Gershonites and Merarites [Nu 4:33]. 29-33. As for the sons of Merari--They carried the coarser and heavier appurtenances, which, however, were so important and necessary, that an inventory was kept of them--not only on account of their number and variety, but of their comparative commonness and smallness, which might have led to their being lost or missing through carelessness, inadvertency, or neglect. It was a useful lesson, showing that God disregards nothing pertaining to His service, and that even in the least and most trivial matters, He requires the duty of faithful obedience. 34-49. Moses and Aaron and the chief of the congregation numbered the sons of the Kohathites, &c.--This enumeration was made on a different principle from that which is recorded in the preceding chapter [Nu 3:15]. That was confined to the males from a month old and upward, while this was extended to all capable of service in the three classes of the Levitical tribe. In considering their relative numbers, the wisdom of Divine Providence appears in arranging that, whereas in the Kohathites and Gershonites, whose burdens were few and easier, there were but about a third part of them which were fit for service; the Merarites, whose burdens were more and heavier, had above one half of them fit for this work [Poole]. The small population of this tribe, so inferior to that of the other tribes, is attempted to be explained (see on Nu 3:39).

The middle-aged men of the tribe of Levi, all from thirty years old to fifty, were to be employed in the service of the tabernacle. The service of God requires the best of our strength, and the prime portion of our time, which cannot be better spent than to the honour of Him who is the First and Best. And the service of God should be done when we are most lively and active. Those do not consider this who put off repentance to old age, and so leave the best work to be done in the worst time.

The Kohathites were to carry the holy things of the tabernacle. All the holy things were to be covered; not only for security and respect, but to keep them from being seen. This not only marked the reverence due to holy things, but the mystery of the things signified by those types, and the darkness of the dispensation. But now, through Christ, the case is altered, and we are encouraged to come boldly to the throne of grace.

We have here the charge of the other two families of the Levites, which, though not so honourable as the first, yet was necessary, and to be done regularly. All the things were delivered them by name. It intimates the care God takes of his church and every member of it. The death of the saints is represented as the taking down of the tabernacle, 2Co 5:1, and the putting it off, 2Pe 1:14. All shall be raised up in the great day, when these vile bodies shall be made like the glorious body of Jesus Christ, and so shall be for ever with the Lord.

God so ordered it, that though the Merarites were the fewest in number, yet they should have most able men among them; for whatever service God calls men to, he will furnish them for it, give strength in proportion to the work, and grace sufficient. The least of the tribes had many more able men than the Levites: those who engage in the service of this world, are many more than those devoted to the service of God. May our souls be wholly devoted to his service.