Numbers 16-18

Fifteenth Chapter to Jerusalem Personified as a Daughter. (1) Taken up by God's gratuitous favor from infancy (Eze 16:1-7); (2) and, when grown up, joined to Him in spiritual marriage (Eze 16:8-14); (3) her unfaithfulness, her sin (Eze 16:15-34); (4) the judgment (Eze 16:35-52); (5) her unlooked-for restoration (Eze 16:53 to the close).

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 and On--These were confederate leaders in the rebellion, but On seems to have afterwards withdrawn from the conspiracy [compare Nu 16:12, 24, 25, 27; 26:9; De 11:6; Ps 106:17].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

cause Jerusalem to know--Men often are so blind as not to perceive their guilt which is patent to all. "Jerusalem" represents the whole kingdom of Judah.

birth ... nativity--thy origin and birth; literally, "thy diggings" (compare Isa 51:1) "and thy bringings forth." of ... Canaan--in which Abraham, Isaac, and Jacob sojourned before going to Egypt, and from which thou didst derive far more of thy innate characteristics than from the virtues of those thy progenitors (Eze 21:30). an Amorite ... an Hittite--These, being the most powerful tribes, stand for the whole of the Canaanite nations (compare Jos 1:4; Am 2:9), which were so abominably corrupt as to have been doomed to utter extermination by God (Le 18:24, 25, 28; De 18:12). Translate rather, "the Amorite ... the Canaanite," that is, these two tribes personified; their wicked characteristics, respectively, were concentrated in the parentage of Israel (Ge 15:16). "The Hittite" is made their "mother"; alluding to Esau's wives, daughters of Heth, whose ways vexed Rebekah (Ge 26:34, 35; 27:46), but pleased the degenerate descendants of Jacob, so that these are called, in respect of morals, children of the Hittite (compare Eze 16:45).

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

Israel's helplessness in her first struggling into national existence, under the image of an infant (Ho 2:3) cast forth without receiving the commonest acts of parental regard. Its very life was a miracle (Ex 1:15-22). navel ... not cut--Without proper attention to the navel cord, the infant just born is liable to die. neither ... washed in water to supple thee--that is, to make the skin soft. Rather, "for purification"; from an Arabic root [Maurer]. Gesenius translates as the Margin, "that thou mightest (be presented to thy parents to) be looked upon," as is customary on the birth of a child. salted--Anciently they rubbed infants with salt to make the skin firm.

when Moses heard it, he fell upon his face--This attitude of prostration indicated not only his humble and earnest desire that God would interpose to free him from the false and odious imputation, but also his strong sense of the daring sin involved in this proceeding. Whatever feelings may be entertained respecting Aaron, who had formerly headed a sedition himself [Nu 12:1], it is impossible not to sympathize with Moses in this difficult emergency. But he was a devout man, and the prudential course he adopted was probably the dictate of that heavenly wisdom with which, in answer to his prayers, he was endowed. 5-11. he spake unto Korah and unto all his company--They were first addressed, not only because they were a party headed by his own cousin and Moses might hope to have more influence in that quarter, but because they were stationed near the tabernacle; and especially because an expostulation was the more weighty coming from him who was a Levite himself, and who was excluded along with his family from the priesthood. But to bring the matter to an issue, he proposed a test which would afford a decisive evidence of the divine appointment. Even to-morrow--literally, "in the morning," the usual time of meeting in the East for the settlement of public affairs. the Lord will show who are his, ... even him whom he hath chosen will he cause to come near unto him--that is, will bear attestation to his ministry by some visible or miraculous token of His approval.

cast ... in ... open field--The exposure of infants was common in ancient times. to the loathing of thy person--referring to the unsightly aspect of the exposed infant. Fairbairn translates, "With contempt (or disdainful indifference) of thy life."

when I passed by--as if a traveller. polluted in ... blood--but Piscator, "ready to be trodden on." I said--In contrast to Israel's helplessness stands God's omnipotent word of grace which bids the outcast little one "live." in thy blood--Though thou wast foul with blood, I said, "Live" [Grotius]. "Live in thy blood," that is, Live, but live a life exposed to many deaths, as was the case in the beginnings of Israel's national existence, in order to magnify the grace of God [Calvin]. The former view is preferable. Spiritually, till the sinner is made sensible of his abject helplessness, he will not appreciate the provisions of God's grace.

Take your censers, Korah, and all his company, &c.--that is, since you aspire to the priesthood, then go, perform the highest function of the office--that of offering incense; and if you are accepted well. How magnanimous the conduct of Moses, who was now as willing that God's people should be priests, as formerly that they should be prophets (Nu 11:29). But he warned them that they were making a perilous experiment. 12-14. Moses sent to call Dathan and Abiram--in a separate interview, the ground of their mutiny being different; for while Korah murmured against the exclusive appropriation of the priesthood to Aaron and his family, they were opposed to the supremacy of Moses in civil power. They refused to obey the summons; and their refusal was grounded on the plausible pretext that their stay in the desert was prolonged for some secret and selfish purposes of the leader, who was conducting them like blind men wherever it suited him.

caused ... to multiply--literally, "I ... made thee a myriad." bud of ... field--the produce of the field. In two hundred fifty years they increased from seventy-five persons to eight hundred thousand (Ac 7:14) [Calvin]. But see Ex 12:37, 38. excellent ornaments--literally, "ornament of ornaments." naked ... bare--(Ho 2:3). Literally, "nakedness ... bareness" itself; more emphatic.

thy time of love--literally, "loves" (compare So 2:10-13). Thou wast of marriageable age, but none was willing to marry thee, naked as thou wast. I then regarded thee with a look of grace when the full time of thy deliverance was come (Ge 15:13, 14; Ac 7:6, 7). It is not she that makes the advance to God, but God to her; she has nothing to entitle her to such notice, yet He regards her not with mere benevolence, but with love, such as one cherishes to the person of his wife (So 1:3-6; Jer 31:3; Mal 1:2). spread my skirt over thee--the mode of espousals (Ru 3:9). I betrothed thee (De 4:37; 10:15; Ho 11:1). The cloak is often used as a bed coverlet in the East. God explains what He means, "I entered into ... covenant with thee," that is, at Sinai. So Israel became "the wife of God's covenant" (Isa 54:5; Jer 3:14; Ho 2:19, 20; Mal 2:14). thou ... mine--(Ex 19:5; Jer 2:2).

washed I thee--as brides used to pass through a preparatory purification (Es 2:12). So Israel, before the giving of the law at Sinai (Ex 19:14); "Moses sanctified the people, and they washed their clothes." So believers (1Co 6:11). oil--emblem of the Levitical priesthood, the type of Messiah (Ps 45:7).

Ps 45:13, 14, similarly describes the Church (Israel, the appointed mother of Christendom) adorned as a bride (so Isa 61:10). It is Messiah who provides the wedding garment (Re 3:18; 19:8). badgers' skin--tahash; others translate, "seal skins." They formed the over-covering of the tabernacle, which was, as it were, the nuptial tent of God and Israel (Ex 26:14), and the material of the shoes worn by the Hebrews on festival days. (See on Ex 25:5). fine linen--used by the priests (Le 6:10); emblem of purity.

The marriage gifts to Rebekah (Ge 24:22, 47).

jewel on thy forehead--rather, "a ring in thy nose" (Isa 3:21). a crown--at once the badge of a bride, and of her being made a queen, as being consort of the King; the very name Israel meaning "a prince of God." So they are called "a kingdom of priests" (Ex 19:6; compare Re 1:6). Though the external blessings bestowed on Israel were great, yet not these, but the internal and spiritual, form the main reference in the kingly marriage to which Israel was advanced.

flour ... honey ... oil--These three mixed form the sweetest cakes; not dry bread and leeks as in Egypt. From raiment He passes to food (De 32:13, 14). exceeding beautiful--Ps 48:2, the city; also, Ps 29:2, the temple. prosper into a kingdom--exercising empire over surrounding nations.

thy renown ... among ... heathen--The theocracy reached its highest point under Solomon, when distant potentates heard of his "fame" (1Ki 10:1, &c.), for example, the queen of Sheba, Hiram, &c. (La 2:15). my comeliness--It was not thine own, but imparted by Me.

Instead of attributing the glory of her privileges and gifts to God, Israel prided herself on them as her own (De 32:15; Jer 7:4; Mic 3:11), and then wantonly devoted them to her idols (Ho 2:8; compare Lu 15:12, 13). playedst ... harlot because of thy renown--"didst play the wanton upon thy name" [Fairbairn], namely, by allowing thy renown to lead thee into idolatry and leagues with idolaters (Isa 1:21; 57:8; Jer 3:2, 6). English Version is better, "because of thy renown," that is, relying on it; answering to "thou didst trust in thine own beauty." his it was--Thy beauty was yielded up to every passer-by. Israel's zest for the worship of foul idols was but an anxiety to have the approbation of heaven for their carnal lusts, of which the idols were the personification; hence, too, their tendency to wander from Jehovah, who was a restraint on corrupt nature.

Moses was very wroth--Though the meekest of all men [Nu 12:3], he could not restrain his indignation at these unjust and groundless charges; and the highly excited state of his feeling was evinced by the utterance of a brief exclamation in the mixed form of a prayer and an impassioned assertion of his integrity. (Compare 1Sa 12:3). and said unto the Lord, Respect not thou their offering--He calls it their offering, because, though it was to be offered by Korah and his Levitical associates, it was the united appeal of all the mutineers for deciding the contested claims of Moses and Aaron. 16-18. Moses said unto Korah, Be thou and all thy company before the Lord--that is, at "the door of the tabernacle" (Nu 16:18), that the assembled people might witness the experiment and be properly impressed by the issue.

deckedst ... with divers colours--or, "didst make ... of divers colors" [Fairbairn]; the metaphor and the literal are here mixed. The high places whereon they sacrificed to Astarte are here compared to tents of divers colors, which an impudent harlot would spread to show her house was open to all [Calvin]. Compare as to "woven hangings for Astarte" (the right translation for "grove") 2Ki 23:7. the like ... shall not come, neither shall ... be--rather, "have not come, nor shall be." These thy doings are unparalleled in the past, and shall be so in the future.

my gold ... my silver--(Hag 2:8). images of men--rather, "of the phallus," the Hindu lingam, or membrum virile [Havernick], deified as the emblem of fecundity; man making his lust his god. English Version, however, is appropriate; Israel being represented as a woman playing the harlot with "male images," that is, images of male gods, as distinguished from female deities.

two hundred fifty censers--probably the small platters, common in Egyptian families, where incense was offered to household deities and which had been among the precious things borrowed at their departure [Ex 12:35, 36].

tookest thy ... garments ... coveredst them--that is, the idols, as if an adulteress were to cover her paramours with garments which she had received from the liberality of her husband. my oil--the holy anointing oil sacred to God (Ex 30:22-25). Also that used in sacrifices (Le 2:1, 2).

My meat ... I gave--(Ho 2:8). set it before them--as a minchah or "meat offering" (Le 2:1). a sweet savour--literally, "a savor of rest," that is, whereby they might be propitiated, and be at peace ("rest") with you; how ridiculous to seek to propitiate gods of wood! thus it was--The fact cannot be denied, for I saw it, and say it was so, saith Jehovah.

sons and ... daughters borne unto me--Though "thy children," yet they belong "unto Me," rather than to thee, for they were born under the immutable covenant with Israel, which even Israel's sin could not set aside, and they have received the sign of adoption as Mine, namely, circumcision. This aggravates the guilt of sacrificing them to Molech. to be devoured--not merely to pass through the fire, as sometimes children were made to do (Le 18:21) without hurt, but to pass through so as to be made the food of the flame in honor of idols (see on Isa 57:5; Jer 7:31; Jer 19:5; Jer 32:35). Is this of thy whoredoms a small matter, that thou hast slain my children--rather, "Were thy whoredoms a small matter (that is, not enough, but) that thou hast slain (that is, must also slay)," &c. As if thy unchastity was not enough, thou hast added this unnatural and sacrilegious cruelty (Mic 6:7).

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

not remembered ... youth--Forgetfulness of God's love is the source of all sins. Israel forgot her deliverance by God in the infancy of her national life. See Eze 16:43, to which Eze 16:60 forms a lovely contrast (Jer 2:2; Ho 11:1).

they fell upon their faces, and said, O God, the God of the spirits of all flesh--The benevolent importunity of their prayer was the more remarkable that the intercession was made for their enemies. 24-26. Speak unto the congregation, ... Get you up from about the tabernacle--Moses was attended in the execution of this mission by the elders. The united and urgent entreaties of so many dignified personages produced the desired effect of convincing the people of their crime, and of withdrawing them from the company of men who were doomed to destruction, lest, being partakers of their sins, they should perish along with them.

woe, woe unto thee, &c.--This parenthetical exclamation has an awful effect coming like a lightning flash of judgment amidst the black clouds of Israel's guilt.

eminent place--rather, "a fornication-chamber," often connected with the impure rites of idolatry; spiritual fornication, on "an eminent place," answering to "fornication-chamber," is mainly meant, with an allusion also to the literal fornication associated with it (Jer 2:20; 3:2).

at every head of the way--in the most frequented places (Pr 9:14). thy beauty ... abhorred, ... opened ... feet to every one--The wanton advances were all on Israel's part; the idolatrous nations yielded to her nothing in return. She had yielded so much that, like a worn-out prostitute, her tempters became weary of her. When the Church lowers her testimony for God to the carnal tastes of the world, with a view to conciliation, she loses everything and gains nothing.

fornication with ... Egyptians--alliances with Egypt, cemented by sharing their idolatries. great of flesh--of powerful virile parts; figuratively for the gross and lustful religion of Egypt (for example, Isis, &c.), which alone could satisfy the abominable lust of Israel (Eze 20:7, 8; 23:19, 20, 21). to provoke me--wantonly and purposely.

The consequent judgments, which, however, proved of no avail in reforming the people (Isa 9:13; Jer 5:3). delivered thee unto ... Philistines--(2Ki 16:6; 2Ch 28:18, 19). ashamed of thy lewd way--The Philistines were less wanton in idolatry, in that they did not, like Israel, adopt the idols of every foreign country but were content with their own (Eze 16:57; Jer 2:11).

the tabernacle of Korah, Dathan, and Abiram--Korah being a Kohathite, his tent could not have been in the Reubenite camp, and it does not appear that he himself was on the spot where Dathan and Abiram stood with their families. Their attitude of defiance indicated their daring and impenitent character, equally regardless of God and man. 28-34. Moses said, Hereby ye shall know that the Lord hath sent me to do all these works--The awful catastrophe of the earthquake which, as predicted by Moses, swallowed up those impious rebels in a living tomb, gave the divine attestation to the mission of Moses and struck the spectators with solemn awe.

unsatiable--Not satisfied with whoredoms with neighbors, thou hast gone off to the distant Assyrians, that is, hast sought a league with them, and with it adopted their idolatries.

multiplied ... fornication in ... Canaan unto Chaldea--Thou hast multiplied thy idolatries "in Canaan" by sending "unto Chaldea" to borrow from thence the Chaldean rites, to add to the abominations already practised "in Canaan," before the carrying away of Jehoiachin to Chaldea. The name "Canaan" is used to imply that they had made Judea as much the scene of abominations as it was in the days of the corrupt Canaanites. The land had become utterly Canaanitish (Eze 23:14, &c.).

weak ... heart--Sin weakens the intellect ("heart") as, on the contrary, "the way of the Lord is strength to the upright" (Pr 10:29).

Repetition of Eze 16:24. not ... as ... harlot ... thou scornest hire--Unlike an ordinary harlot thou dost prostitute thy person gratis, merely to satisfy thy lust. Jerome translates, "Thou hast not been as a harlot in scorning (that is, who ordinarily scorns) a hire offered," in order to get a larger one: nay, thou hast offered hire thyself to thy lovers (Eze 16:33, 34). But these verses show English Version to be preferable, for they state that Israel prostituted herself, not merely for any small reward without demanding more, but for "no reward."

instead of her husband--referring to Nu 5:19, 20, 29. Fairbairn translates, "whilst under her husband."

Israel hired her paramours, instead of being, like other harlots, hired by them; she also followed them without their following her.

Here begins the threat of wrath to be poured out on her.

there came out a fire from the Lord--that is, from the cloud. This seems to describe the destruction of Korah and those Levites who with him aspired to the functions of the priesthood. (See Nu 26:11, 58; 1Ch 6:22, 37). 37-40. Speak unto Eleazar--He was selected lest the high priest might contract defilement from going among the dead carcasses.

filthiness--literally, "brass"; metaphor for the lowest part of the person [Calvin]. English Version is better: thy filthy lewdness is poured out without restraint (compare Jer 13:27). As silver is an emblem of purity, brass typifies "filthiness," because it easily contracts rust. Henderson explains it, "Because thy money was lavished on thy lovers" (Eze 16:31, 33, 34). blood of thy children--(Eze 16:20; Jer 2:34).

thy lovers--the Chaldeans and the Assyrians. The law of retribution is the more signally exemplified by God employing, as His instruments of judgment on Israel, those very nations whose alliance and idols Israel had so eagerly sought, besides giving her up to those who had been always her enemies. "God will make him, who leaves God for the world, disgraced even in the eyes of the world, and indeed the more so the nearer he formerly stood to Himself" [Hengstenberg], (Isa 47:3; Jer 13:26; Ho 2:12; Na 3:5). all ... thou hast hated--the Edomites and Philistines; also Moab and Ammon especially (De 23:3). I ... will discover thy nakedness--punishment in kind, as she had "discovered her nakedness through whoredoms" (Eze 16:36); the sin and its penalty corresponded. I will expose thee to public infamy. 38-40. judge thee, as women that break wedlock--(Le 20:10; compare Eze 16:2). In the case of individual adulteresses, stoning was the penalty (Joh 8:4, 5). In the case of communities, the sword. Also apostasy (De 13:10) and sacrificing children to Molech (Le 20:1-5) incurred stoning. Thus the penalty was doubly due to Israel; so the other which was decreed against an apostate city (De 13:15, 16) is added, "they shall stone thee with stones and thrust thee through with ... swords." The Chaldeans hurled stones on Jerusalem at the siege and slew with the sword on its capture. shed blood ... judged--(Ge 9:6). jealousy--image taken from the fury of a husband in jealousy shedding the blood of an unfaithful wife, such as Israel had been towards God, her husband spiritually. Literally, "I will make thee (to become) blood of fury and jealousy."

thine eminent place--literally, "fornication-chamber" (see on Eze 16:24), the temple which Israel had converted into a place of spiritual fornication with idols, to please the Chaldeans (Eze 23:14-17). strip thee of ... clothes--(Eze 23:26; Ho 2:3). They shall dismantle thy city of its walls. fair jewels--literally, "vessels of thy fairness" or beauty; the vessels of the temple [Grotius]. All the gifts wherewith God hath adorned thee [Calvin].

the brazen censers ... made broad plates to be a memorial--The altar of burnt offerings, being made of wood and covered with brass, this additional covering of broad plates not only rendered it doubly secure against the fire, but served as a warning beacon to deter all from future invasions of the priesthood.

(Eze 23:10, 47). Compare as to the destruction under Titus, Lu 19:43, 44.

The result of the awful judgment shall be, when divine vengeance has run its course, it shall cease. burn--(De 13:16; 2Ki 25:9). women--the surrounding Gentile nations to whom thou shalt be an object of mocking (Ps 137:7). I will cause thee to cease ... harlot--(Eze 23:27). Thou shalt no longer be able to play the harlot through My judgments. thou ... shall give ... no hire ... any more--Thou shalt have none to give.

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

my fury ... rest--when My justice has exacted the full penalty commensurate with thy awful guilt (see on Eze 5:13). It is not a mitigation of the penalty that is here foretold, but such an utter destruction of all the guilty that there shall be no need of further punishment [Calvin].

(Eze 16:22; Ps 78:42). In gratitude for God's favors to her in her early history. fretted me--(Isa 63:10; Eph 4:30). thou shalt not commit this lewdness above all thine abominations--that is, this the wickedness (compare Zec 5:8), peculiarly hateful to God, namely, spiritual unchastity or idolatry, over and "above" (that is, besides) all thine other abominations. I will put it out of thy power to commit it by cutting thee off. Fairbairn translates, "I will not do what is scandalous (namely, encouraging thee in thy sin by letting it pass with impunity) upon all thine abominations"; referring to Le 19:29, the conduct of a father who encouraged his daughter in harlotry. English Version is much better.

As ... mother ... her daughter--"Is," and "so is," are not in the original; the ellipsis gives the proverb (but two words in the Hebrew) epigrammatic brevity. Jerusalem proved herself a true daughter of the Hittite mother in sin (Eze 16:3).

mother's ... that loatheth her husband--that is, God ("haters of God," Ro 1:30); therefore the knowledge of the true God had originally been in Canaan, handed down from Noah (hence we find Melchisedek, king of Salem, in Canaan, "priest of the most high God," Ge 14:18), but Canaan apostatized from it; this was what constituted the blackness of the Canaanites' guilt. loathed ... children--whom she put to death in honor of Saturn; a practice common among the Phoenicians. sister of thy sisters--Thou art akin in guilt to Samaria and Sodom, to which thou art akin by birth. Moab and Ammon, the incestuous children of Lot, nephew of Abraham, Israel's progenitor, had their origin from Sodom; so Sodom might be called Judah's sister. Samaria, answering to the ten tribes of Israel, is, of course, sister to Judah.

elder sister ... Samaria--older than Sodom, to whom Judah was less nearly related by kindred than she was to Samaria. Sodom is therefore called her younger sister; Samaria, her "elder sister" [Grotius]. Samaria is called the "elder," because in a moral respect more nearly related to Judah [Fairbairn]. Samaria had made the calves at Dan and Beth-el in imitation of the cherubim. her daughters--the inferior towns subject to Samaria (compare Nu 21:25, Margin). left--The Orientals faced the east in marking the directions of the sky; thus the north was "left," the south "right." Sodom ... daughters--Ammon and Moab, offshoots from Sodom; also the towns subject to it.

their abominations--Milcom and Chemosh, the "abominations of Ammon and Moab" (1Ki 11:5, 7). corrupted more than they--So it is expressly recorded of Manasseh (2Ki 21:9).

Sodom--(Mt 11:24). Judah's guilt was not positively, but relatively, greater than Sodom's; because it was in the midst of such higher privileges, and such solemn warnings; a fortiori, the guilt of unbelievers in the midst of the highest of all lights, namely, the Gospel, is the greatest.

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

pride--inherited by Moab, her offspring (Isa 16:6; Jer 48:26), and by Ammon (Jer 49:4). God, the heart-searcher, here specifies as Sodom's sin, not merely her notorious lusts, but the secret spring of them, "pride" flowing from "fullness of bread," caused by the fertility of the soil (Ge 13:10), and producing "idleness." abundance of idleness--literally, "the secure carelessness of ease" or idleness. neither did she strengthen ... the poor--Pride is always cruel; it arrogates to itself all things, and despises brethren, for whose needs it therefore has no feeling; as Moab had not for the outcast Jews (Isa 16:3, 4; Jer 48:27; Lu 16:19-21; Jas 5:1-5).

haughty--puffed up with prosperity. abomination before me--"sinners before the Lord" (Ge 13:13); said of those whose sin is so heinous as to cry out to God for immediate judgments; presumptuous sins, daring God to the face (Ge 18:20; 19:5). I took them away--(Ge 19:24). as I saw good--rather, "according to what I saw"; referring to Ge 18:21, where God says, "I will go down, and see whether they have done altogether according to the cry of it which is come unto Me."

Samaria--the kingdom of the ten tribes of Israel less guilty than Judah; for Judah betrayed greater ingratitude, having greater privileges, namely, the temple, the priesthood, and the regular order of kings. justified thy sisters--made them appear almost innocent by comparison with thy guilt (Jer 3:11; Mt 12:41, 42).

Thou ... which hast judged ... bear thine own--(Mt 7:1, 2; Ro 2:1, 17-23). Judah had judged Sodom (representing "the heathen nations") and Samaria (Israel), saying they were justly punished, as if she herself was innocent (Lu 13:2). thy shame--ignominious punishment.

Here follows a promise of restoration. Even the sore chastisements coming on Judah would fail to reform its people; God's returning goodness alone would effect this, to show how entirely of grace was to be their restoration. The restoration of her erring sisters is mentioned before hers, even as their punishment preceded her punishment; so all self-boasting is excluded [Fairbairn]. "Ye shall, indeed, at some time or other return, but Moab and Ammon shall return with you, and some of the ten tribes" [Grotius]. bring again ... captivity--that is, change the affliction into prosperity (so Job 42:10). Sodom itself was not so restored (Jer 20:16), but Ammon and Moab (her representatives, as sprung from Lot who dwelt in Sodom) were (Jer 48:47; 49:6); probably most of the ten tribes and the adjoining nations, Ammon and Moab, &c., were in part restored under Cyrus; but the full realization of the restoration is yet future; the heathen nations to be brought to Christ being typified by "Sodom," whose sins they now reproduce (De 32:32). captivity of thy captives--literally, "of thy captivities." However, the gracious promise rather begins with the "nevertheless" (Eze 16:60), not here; for Eze 16:59 is a threat, not a promise. The sense here thus is, Thou shalt be restored when Sodom and Samaria are, but not till then (Eze 16:55), that is, never. This applies to the guilty who should be utterly destroyed (Eze 16:41, 42); but it does not contradict the subsequent promise of restoration to their posterity (Nu 14:29-33), and to the elect remnant of grace [Calvin].

bear thine own shame--by being put on a level with those whom thou hast so much despised. thou art a comfort unto them--since they see thee as miserable as themselves. It is a kind of melancholy "comfort" to those chastised to see others as sorely punished as themselves (Eze 14:22, 23).

(See on Eze 16:53).

Sodom was not mentioned--literally, "was not for a report." Thou didst not deign to mention her name as if her case could possibly apply as a warning to thee, but it did apply (2Pe 2:6).

Before thy wickedness was discovered--manifested to all, namely, by the punishment inflicted on thee. thy reproach of ... Syria and ... Philistines--the indignity and injuries done thee by Syria and the Philistines (2Ki 16:5; 2Ch 28:18; Isa 9:11, 12).

borne thy lewdness--that is, the punishment of it (Eze 23:49). I do not treat thee with excessive rigor. Thy sin and punishment are exactly commensurate.

the oath--the covenant between God and Israel (De 29:12, 14). As thou hast despised it, so will I despise thee. No covenant is one-sided; where Israel broke faith, God's promise of favor ceased.

The promise here bursts forth unexpectedly like the sun from the dark clouds. With all her forgetfulness of God, God still remembers her; showing that her redemption is altogether of grace. Contrast "I will remember," with "thou hast not remembered" (Eze 16:22, 43); also "My covenant," with "Thy covenant" (Eze 16:61; Ps 106:45); then the effect produced on her is (Eze 16:63) "that thou mayest remember." God's promise was one of promise and of grace. The law, in its letter, was Israel's (thy) covenant, and in this restricted view was long subsequent (Ga 3:17). Israel interpreted it as a covenant of works, which she while boasting of, failed to fulfil, and so fell under its condemnation (2Co 3:3, 6). The law, in its spirit, contains the germ of the Gospel; the New Testament is the full development of the Old, the husk of the outer form being laid aside when the inner spirit was fulfilled in Messiah. God's covenant with Israel, in the person of Abraham, was the reason why, notwithstanding all her guilt, mercy was, and is, in store for her. Therefore the heathen or Gentile nations must come to her for blessings, not she to them. everlasting covenant--(Eze 37:26; 2Sa 23:5; Isa 55:3). The temporary forms of the law were to be laid aside, that in its permanent and "everlasting" spirit it might be established (Jer 31:31-37; 32:40; 50:4, 5; Heb 8:8-13).

thou shalt remember--It is God who first remembers her before she remembers Him and her own ways before Him (Eze 16:60; Eze 20:43; 36:31). ashamed--the fruit of repentance (2Co 7:10, 11). None please God unless those who displease themselves; a foretaste of the Gospel (Lu 18:9-14). I will give them unto thee for daughters--(Isa 54:1; 60:3, 4; Ga 4:26, &c.). All the heathen nations, not merely Sodom and Samaria, are meant by "thy sisters, elder and younger." In Jerusalem first, individual believers were gathered into the elect Church. From Jerusalem the Gospel went forth to gather in individuals of the Gentiles; and Judah with Jerusalem shall also be the first nation which, as such, shall be converted to Christ; and to her the other nations shall attach themselves as believers in Messiah, Jerusalem's King (Ps 110:2; Isa 2:2, 3). "The king's daughter" in Ps 45:12-14 is Judah; her "companions," as "the daughter of Tyre," are the nations given to her as converts, here called "daughters." not by thy covenant--This does not set aside the Old Testament in its spirit, but in its mere letter on which the Jews had rested, while they broke it: the latter ("thy covenant") was to give place to God's covenant of grace and promise in Christ who "fulfilled" the law. God means, "not that thou on thy part hast stood to the covenant, but that 'I am the Lord, I change not' (Mal 3:6) from My original love to thee in thy youth" (see Ro 3:3).

(Ho 2:19, 20). thou shalt know that I am the Lord--not, as elsewhere, by the judgments falling on thee, but by My so marvellously restoring thee through grace.

never open thy mouth--in vindication, or even palliation, of thyself, or expostulation with God for His dealings (Ro 3:19), when thou seest thine own exceeding unworthiness, and My superabounding grace which has so wonderfully overcome with love thy sin (Ro 5:20). "If we would judge ourselves, we should not be judged" (1Co 11:31). all that thou hast done--enhancing the grace of God which has pardoned so many and so great sins. Nothing so melts into love and humility as the sense of the riches of God's pardoning grace (Lu 7:47).

Cedar of Lebanon. Judah Is to Be Judged for Revolting from Babylon, Which Had Set Up Zedekiah instead of Jehoiachin, to Egypt; God Himself, as the Rival of the Babylonian King, Is to Plant the Gospel Cedar of Messiah. The date of the prophecy is between the sixth month of Zedekiah's sixth year of reign and the fifth month of the seventh year after the carrying away of Jehoiachin, that is, five years before the destruction of Jerusalem [Henderson].

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

riddle--a continued allegory, expressed enigmatically, requiring more than common acumen and serious thought. The Hebrew is derived from a root, "sharp," that is, calculated to stimulate attention and whet the intellect. Distinct from "fable," in that it teaches not fiction, but fact. Not like the ordinary riddle, designed to puzzle, but to instruct. The "riddle" is here identical with the "parable," only that the former refers to the obscurity, the latter to the likeness of the figure to the thing compared.

eagle--the king of birds. The literal Hebrew is, "the great eagle." The symbol of the Assyrian supreme god, Nisroch; so applied to "the great king" of Babylon, his vicegerent on earth (Jer 48:40; 49:22). His "wings" are his great forces. Such symbols were familiar to the Jews, who saw them portrayed on the great buildings of Babylon; such as are now seen in the Assyrian remains. long-winged--implying the wide extent of his empire. full of feathers--when they have been renewed after moulting; and so in the full freshness of renovated youth (Ps 103:5; Isa 40:31). Answering to the many peoples which, as tributaries, constituted the strength of Babylon. divers colours--the golden eagle, marked with star-like spots, supposed to be the largest of eagles [Bochart]. Answering to the variety of languages, habits, and costumes of the peoples subject to Babylon. came unto Lebanon--continuing the metaphor: as the eagle frequents mountains, not cities. The temple at Jerusalem was called "Lebanon" by the Jews [Eusebius], because its woodwork was wholly of cedars of Lebanon. "The mountain of the Lord's house" (Isa 2:2). Jerusalem, however, is chiefly meant, the chief seat of civil honor, as Lebanon was of external elevation. took the highest branch--King Jeconiah, then but eighteen years old, and many of the chiefs and people with him (2Ki 24:8, 12-16). The Hebrew for "highest branch" is, properly, the fleece-like tuft at the top of the tree. (So in Eze 31:3-14). The cedar, as a tall tree, is the symbol of kingly elevation (compare Da 4:10-12).

land of traffic ... merchants--Babylon (2Ki 24:15, 16), famous for its transport traffic on the Tigris and Euphrates. Also, by its connection with the Persian Gulf, it carried on much commerce with India.

seed of the land--not a foreign production, but one native in the region; a son of the soil, not a foreigner: Zedekiah, uncle of Jehoiachin, of David's family. in a fruitful field--literally, a "field of seed"; that is, fit for propagating and continuing the seed of the royal family. as a willow--derived from a Hebrew root, "to overflow," from its fondness for water (Isa 44:4). Judea was "a land of brooks of water and fountains" (De 8:7-9; compare Joh 3:23).

vine of low stature--not now, as before, a stately "cedar"; the kingdom of Judah was to be prosperous, but not elevated. branches turned toward him--expressing the fealty of Zedekiah as a vassal looking up to Nebuchadnezzar, to whom Judah owed its peace and very existence as a separate state. The "branches" mean his sons and the other princes and nobles. The roots ... under him--The stability of Judah depended on Babylon. The repetition "branches" and "springs" is in order to mark the ingratitude of Zedekiah, who, not content with moderate prosperity, revolted from him to whom he had sworn allegiance.

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

another ... eagle--the king of Egypt (Eze 17:15). The "long-winged" of Eze 17:3 is omitted, as Egypt had not such a wide empire and large armies as Babylon. vine ... bend ... roots towards him--literally, "thirsted after him with its roots"; expressing the longings after Egypt in the Jewish heart. Zedekiah sought the alliance of Egypt, as though by it he could throw off his dependence on Babylon (2Ki 24:7, 20; 2Ch 36:13; Jer 37:5, 7). water it by ... furrows of ... plantation--that is, in the garden beds (Judea) wherein (the vine) it was planted. Rather, "by" or "out of the furrows." It refers to the waters of Egypt, the Nile being made to water the fields by means of small canals or "furrows"; these waters are the figure of the auxiliary forces wherewith Egypt tried to help Judah. See the same figure, Isa 8:7. But see on Eze 17:10, "furrows where it grew."

It was planted in a good soil--It was not want of the necessaries of life, nor oppression on the port of Nebuchadnezzar, which caused Zedekiah to revolt: it was gratuitous ambition, pride, and ingratitude.

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

Shall it prosper?--Could it be that gratuitous treason should prosper? God will not allow it. "It," that is, the vine. he ... pull up--that is, the first eagle, or Nebuchadnezzar. in all ... leaves of her spring--that is, all its springing (sprouting) leaves. without great power or many--It shall not need all the forces of Babylon to destroy it; a small division of the army will suffice because God will deliver it into Nebuchadnezzar's hand (Jer 37:10).

being planted--that is, "though planted." east wind--The east wind was noxious to vegetation in Palestine; a fit emblem of Babylon, which came from the northeast. wither in ... furrows where it grew--Zedekiah was taken at Jericho, on Jewish soil (Jer 52:8). "It shall wither, although it has furrows from which it expects continual waterings" [Calvin], (Eze 19:12; Ho 13:15).

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

Know ye not--He upbraided them with moral, leading to intellectual, stupidity. hath taken the king--Jeconiah or Jehoiachin (2Ki 24:11, 12-16).

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

the king's seed--Zedekiah, Jeconiah's uncle. taken ... oath of him--swearing fealty as a vassal to Nebuchadnezzar (2Ch 36:13). also taken the mighty--as hostages for the fulfilment of the covenant; whom, therefore, Zedekiah exposed to death by his treason.

cometh any thing near--that is, nearer than he ought to do; an error into which many may fall. Will the stern justice of God overtake every slight offense? We shall all be destroyed. Some, however, regard this exclamation as the symptom or a new discontent, rather than the indication of a reverential and submissive spirit. Let us fear and sin not.

That the kingdom might be base--that is, low as to national elevation by being Nebuchadnezzar's dependent; but, at the same time, safe and prosperous, if faithful to the "oath." Nebuchadnezzar dealt sincerely and openly in proposing conditions, and these moderate ones; therefore Zedekiah's treachery was the baser and was a counterpart to their treachery towards God.

he rebelled--God permitted this because of His wrath against Jerusalem (2Ki 24:20). horses--in which Egypt abounded and which were forbidden to Israel to seek from Egypt, or indeed to "multiply" at all (De 17:16; Isa 31:1, 3; compare Isa 36:9). Diodorus Siculus [1.45] says that the whole region from Thebes to Memphis was filled with royal stalls, so that twenty thousand chariots with two horses in each could be furnished for war. Shall he prosper?--The third time this question is asked, with an indignant denial understood (Eze 17:9, 10). Even the heathen believed that breakers of an oath would not "escape" punishment.

in the place where the king dwelleth--righteous retribution. He brought on himself in the worst form the evil which, in a mild form, he had sought to deliver himself from by perjured treachery, namely, vassalage (Eze 12:13; Jer 32:5; 34:3; 52:11).

Pharaoh--Pharaoh-hophra (Jer 37:7; 44:30), the successor of Necho (2Ki 23:29). Neither ... make for him--literally, "effect (anything) with him," that is, be of any avail to Zedekiah. Pharaoh did not act in concert with him, for he was himself compelled to retire to Egypt. by casting up mounts, &c.--So far from Pharaoh doing so for Jerusalem, this was what Nebuchadnezzar did against it (Jer 52:4). Calvin Maurer, &c., refer it to Nebuchadnezzar, "when Nebuchadnezzar shall cast up mounts."

given his hand--in ratification of the oath (2Ki 10:15; Ezr 10:19), and also in token of subjection to Nebuchadnezzar (1Ch 29:24, Margin; 2Ch 30:8, Margin; La 5:6).

mine oath--The "covenant" being sworn in God's name was really His covenant; a new instance in relation to man of the treacherous spirit which had been so often betrayed in relation to God. God Himself must therefore avenge the violation of His covenant "on the head" of the perjurer (compare Ps 7:16).

my net--(Eze 12:13; 32:3). God entraps him as he had tried to entrap others (Ps 7:15). This was spoken at least upwards of three years before the fall of Jerusalem (compare Eze 8:1, with Eze 20:1). plead with him--by judgments on him (Eze 20. 36).

all his fugitives--the soldiers that accompany him in his flight.

When the state of Israel shall seem past recovery, Messiah, Jehovah Himself, will unexpectedly appear on the scene as Redeemer of His people (Isa 63:5). I ... also--God opposes Himself to Nebuchadnezzar: "He took of the seed of the land and planted it (Eze 17:3, 5), so will I, but with better success than he had. The branch he plucked (Zedekiah) and planted, flourished but for a time, to perish at last; I will plant a scion of the same tree, the house of David, to whom the kingdom belongs by an everlasting covenant, and it shall be the shelter of the whole world, and shall be for ever." branch--the peculiar title of Messiah (Zec 3:8; 6:12; Isa 11:1; 4:2; Jer 23:5; 33:15). a tender one--Zerubbabel never reigned as a universal (Eze 17:23) king, nor could the great things mentioned here be said of him, except as a type of Messiah. Messiah alone can be meant: originally "a tender plant and root out of a dry ground" (Isa 53:2); the beginning of His kingdom being humble, His reputed parents of lowly rank, though King David's lineal representatives; yet, even then, God here calls Him, in respect to His everlasting purpose, "the highest ... of the high" (Ps 89:27). I ... will plant it upon an high mountain--Zion; destined to be the moral center and eminence of grace and glory shining forth to the world, out-topping all mundane elevation. The kingdom, typically begun at the return from Babylon, and the rebuilding of the temple, fully began with Christ's appearing, and shall have its highest manifestation at His reappearing to reign on Zion, and thence over the whole earth (Ps 2:6, 8; Isa 2:2, 3; Jer 3:17).

under it ... all fowl--the Gospel "mustard tree," small at first, but at length receiving all under its covert (Mt 13:32); the antithesis to Antichrist, symbolized by Assyria, of which the same is said (Eze 31:6), and Babylon (Da 4:12). Antichrist assumes in mimicry the universal power really belonging to Christ.

I ... brought down the high--the very attribute given to God by the virgin mother of Him, under whom this was to be accomplished. high ... low tree--that is, princes elevated ... depressed. All the empires of the world, represented by Babylon, once flourishing ("green"), shall be brought low before the once depressed ("dry"), but then exalted, kingdom of Messiah and His people, the head of whom shall be Israel (Da 2:44).

Vindication of God's moral government as to His retributive righteousness from the Jewish imputation of injustice, as if they were suffering, not for their own sin, but for that of their fathers. As in the seventeenth chapter he foretold Messiah's happy reign in Jerusalem, so now he warns them that its blessings can be theirs only upon their individually turning to righteousness.

the Lord said unto Aaron, Thou and thy sons and thy father's house with thee shall bear the iniquity of the sanctuary--Security is here given to the people from the fears expressed (Nu 17:12), by the responsibility of attending to all sacred things being devolved upon the priesthood, together with the penalties incurred through neglect; and thus the solemn responsibilities annexed to their high dignity, of having to answer not only for their own sins, but also for the sins of the people, were calculated in a great measure to remove all feeling of envy at the elevation of Aaron's family, when the honor was weighed in the balance with its burdens and dangers. 2-7. thy brethren also of the tribe of Levi--The departments of the sacred office, to be filled respectively by the priests and Levites, are here assigned to each. To the priests was committed the charge of the sanctuary and the altar, while the Levites were to take care of everything else about the tabernacle. The Levites were to attend the priests as servants--bestowed on them as "gifts" to aid in the service of the tabernacle--while the high and dignified office of the priesthood was a "service of gift." "A stranger," that is, one, neither a priest nor a Levite, who should intrude into any departments of the sacred office, should incur the penalty of death.

fathers ... eaten sour grapes, ... children's teeth ... set on edge--Their unbelieving calumnies on God's justice had become so common as to have assumed a proverbial form. The sin of Adam in eating the forbidden fruit, visited on his posterity, seems to have suggested the peculiar form; noticed also by Jeremiah (Jer 31:29); and explained in La 5:7, "Our fathers have sinned, and are not; and we have borne their iniquities." They mean by "the children" themselves, as though they were innocent, whereas they were far from being so. The partial reformation effected since Manasseh's wicked reign, especially among the exiles at Chebar, was their ground for thinking so; but the improvement was only superficial and only fostered their self-righteous spirit, which sought anywhere but in themselves the cause of their calamities; just as the modern Jews attribute their present dispersion, not to their own sins, but to those of their forefathers. It is a universal mark of corrupt nature to lay the blame, which belongs to ourselves, on others and to arraign the justice of God. Compare Ge 3:12, where Adam transfers the blame of his sin to Eve, and even to God, "The woman whom thou gavest to be with me, she gave me of the tree, and I did eat."

ye shall not have occasion any more to use this proverb--because I will let it be seen by the whole world in the very fact that you are not righteous, as ye fancy yourselves, but wicked, and that you suffer only the just penalty of your guilt; while the elect righteous remnant alone escapes.

all souls are mine--Therefore I can deal with all, being My own creation, as I please (Jer 18:6). As the Creator of all alike I can have no reason, but the principle of equity, according to men's works, to make any difference, so as to punish some, and to save others (Ge 18:25). "The soul that sinneth it shall die." The curse descending from father to son assumes guilt shared in by the son; there is a natural tendency in the child to follow the sin of his father, and so he shares in the father's punishment: hence the principles of God's government, involved in Ex 20:5 and Jer 15:4, are justified. The sons, therefore (as the Jews here), cannot complain of being unjustly afflicted by God (La 5:7); for they filled up the guilt of their fathers (Mt 23:32, 34-36). The same God who "recompenses the iniquity of the fathers into the bosom of their children," is immediately after set forth as "giving to every man according to his ways" (Jer 32:18, 19). In the same law (Ex 20:5) which "visited the iniquities of the fathers upon the children unto the third and fourth generation" (where the explanation is added, "of them that hate me," that is, the children hating God, as well as their fathers: the former being too likely to follow their parents, sin going down with cumulative force from parent to child), we find (De 24:16), "the fathers shall not be put to death for the children, neither the children for the fathers: every man shall be put to death for his own sin." The inherited guilt of sin in infants (Ro 5:14) is an awful fact, but one met by the atonement of Christ; but it is of adults that he speaks here. Whatever penalties fall on communities for connection with sins of their fathers, individual adults who repent shall escape (2Ki 23:25, 26). This was no new thing, as some misinterpret the passage here; it had been always God's principle to punish only the guilty, and not also the innocent, for the sins of their fathers. God does not here change the principle of His administration, but is merely about to manifest it so personally to each that the Jews should no longer throw on God and on their fathers the blame which was their own. soul that sinneth, it shall die--and it alone (Ro 6:23); not also the innocent.

Here begins the illustration of God's impartiality in a series of supposed cases. The first case is given in Eze 18:5-9, the just man. The excellencies are selected in reference to the prevailing sins of the age, from which such a one stood aloof; hence arises the omission of some features of righteousness, which, under different circumstances, would have been desirable to be enumerated. Each age has its own besetting temptations, and the just man will be distinguished by his guarding against the peculiar defilements, inward and outward, of his age. just ... lawful ... right--the duties of the second table of the law, which flow from the fear of God. Piety is the root of all charity; to render to each his own, as well to our neighbor, as to God.

not eaten upon ... mountains--the high places, where altars were reared. A double sin: sacrificing elsewhere than at the temple, where only God sanctioned sacrifice (De 12:13, 14); and this to idols instead of to Jehovah. "Eaten" refers to the feasts which were connected with the sacrifices (see Ex 32:6; De 32:38; Jud 9:27; 1Co 8:4, 10; 10:7). lifted ... eyes to--namely, in adoration (Ps 121:1). The superstitious are compared to harlots; their eyes go eagerly after spiritual lusts. The righteous man not merely refrains from the act, but from the glance of spiritual lust (Job 31:1; Mt 5:28). idols of ... Israel--not merely those of the Gentiles, but even those of Israel. The fashions of his countrymen could not lead him astray. defiled ... neighbour's wife--Not only does he shrink from spiritual, but also from carnal, adultery (compare 1Co 6:18). neither ... menstruous woman--Leprosy and elephantiasis were said to be the fruit of such a connection [Jerome]. Chastity is to be observed even towards one's own wife (Le 18:19; 20:18).

restored ... pledge--that which the poor debtor absolutely needed; as his raiment, which the creditor was bound to restore before sunset (Ex 22:26, 27), and his millstone, which was needed for preparing his food (De 24:6, 10-13). bread to ... hungry ... covered ... naked--(Isa 58:7; Mt 25:35, 36). After duties of justice come those of benevolence. It is not enough to refrain from doing a wrong to our neighbor, we must also do him good. The bread owned by a man, though "his," is given to him, not to keep to himself, but to impart to the needy.

usury--literally, "biting." The law forbade the Jew to take interest from brethren but permitted him to do so from a foreigner (Ex 22:25; De 23:19, 20; Ne 5:7; Ps 15:5). The letter of the law was restricted to the Jewish polity, and is not binding now; and indeed the principle of taking interest was even then sanctioned, by its being allowed in the case of a foreigner. The spirit of the law still binds us, that we are not to take advantage of our neighbor's necessities to enrich ourselves, but be satisfied with moderate, or even no, interest, in the case of the needy. increase--in the case of other kinds of wealth; as "usury" refers to money (Le 25:36). withdrawn ... hand, &c.--Where he has the opportunity and might find a plausible plea for promoting his own gain at the cost of a wrong to his neighbor, he keeps back his hand from what selfishness prompts. judgment--justice.

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

truly--with integrity. surely live--literally, "live in life." Prosper in this life, but still more in the life to come (Pr 3:1, 2; Am 5:4). 10-13. The second case is that of an impious son of a pious father. His pious parentage, so far from excusing, aggravates his guilt. robber--or literally, "a breaker," namely, through all constraints of right. doeth the like to any one--The Hebrew and the parallel (Eze 18:18) require us to translate rather, "doeth to his brother any of these things," namely, the things which follow in Eze 18:11, &c. [Maurer].

those duties--which his father did (Eze 18:5, 9).

oppressed the poor--an aggravation to his oppressions, that they were practised against the poor; whereas in Eze 18:7 the expression is simply "oppressed any." abomination--singular number referring to the particular one mentioned at the end of Eze 18:6.

shall he ... live?--because of the merits of his father; answering, by contrast, to "die for the iniquity of his father" (Eze 18:17). his blood shall be upon him--The cause of his bloody death shall rest with himself; God is not to blame, but is vindicated as just in punishing him. 14-18. The third case: a son who walks not in the steps of an unrighteous father, but in the ways of God; for example, Josiah, the pious son of guilty Amon; Hezekiah, of Ahaz (2Ki 16:1-20; 18:1-37; 21:1-22:20). seeth ... and considereth--The same Hebrew stands for both verbs, "seeth ... yea, seeth." The repetition implies the attentive observation needed, in order that the son may not be led astray by his father's bad example; as sons generally are blind to parents sins, and even imitate them as if they were virtues.

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

taken off his hand from the poor--that is, abstained from oppressing the poor, when he had the opportunity of doing so with impunity.The different sense of the phrase in Eze 16:49, in reference to relieving the poor, seems to have suggested the reading followed by Fairbairn, but not sanctioned by the Hebrew, "hath not turned his hand from," &c. But Eze 20:22 uses the phrase in a somewhat similar sense to English Version here, abstained from hurting.

Here the Jews object to the prophet's word and in their objection seem to seek a continuance of that very thing which they had originally made a matter of complaint. Therefore translate, "Wherefore doth not the son bear the iniquity of his father?" It now would seem a consolation to them to think the son might suffer for his father's misdeeds; for it would soothe their self-love to regard themselves as innocent sufferers for the guilt of others and would justify them in their present course of life, which they did not choose to abandon for a better. In reply, Ezekiel reiterates the truth of each being dealt with according to his own merits [Fairbairn]. But Grotius supports English Version, wherein the Jews contradict the prophet, "Why (sayest thou so) doth not the son (often, as in our case, though innocent) bear (that is, suffer for) the iniquity of their father?" Ezekiel replies, It is not as you say, but as I in the name of God say: "When the son hath done," &c. English Version is simpler than that of Fairbairn.

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

son shall not bear ... iniquity of ... father--(De 24:16; 2Ki 14:6). righteousness ... wickedness--that is, the reward for righteousness ... the punishment of wickedness. "Righteousness" is not used as if any were absolutely righteous; but, of such as have it imputed to them for Christ's sake, though not under the Old Testament themselves understanding the ground on which they were regarded as righteous, but sincerely seeking after it in the way of God's appointment, so far as they then understood this way. 21-24. Two last cases, showing the equity of God: (1) The penitent sinner is dealt with according to his new obedience, not according to his former sins. (2) The righteous man who turns from righteousness to sin shall be punished for the latter, and his former righteousness will be of no avail to him. he shall surely live--Despair drives men into hardened recklessness; God therefore allures men to repentance by holding out hope [Calvin]. To threats the stubborn sinner oft is hard, Wrapt in his crimes, against the storm prepared, But when the milder beams of mercy play, He melts, and throws the cumbrous cloak away. Hitherto the cases had been of a change from bad to good, or vice versa, in one generation compared with another. Here it is such a change in one and the same individual. This, as practically affecting the persons here addressed, is properly put last. So far from God laying on men the penalty of others' sins, He will not even punish them for their own, if they turn from sin to righteousness; but if they turn from righteousness to sin, they must expect in justice that their former goodness will not atone for subsequent sin (Heb 10:38, 39; 2Pe 2:20-22). The exile in Babylon gave a season for repentance of those sins which would have brought death on the perpetrator in Judea while the law could be enforced; so it prepared the way for the Gospel [Grotius].

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

in his righteousness ... he shah live--in it, not for it, as if that atoned for his former sins; but "in his righteousness" he shall live, as the evidence of his being already in favor with God through the merit of Messiah, who was to come. The Gospel clears up for us many such passages (1Pe 1:12), which were dimly understood at the time, while men, however, had light enough for salvation.

(1Ti 2:4; 2Pe 3:9). If men perish, it is because they will not come to the Lord for salvation; not that the Lord is not willing to save them (Joh 5:40). They trample on not merely justice, but mercy; what farther hope can there be for them, when even mercy is against them? (Heb 10:26-29).

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

righteous--one apparently such; as in Mt 9:13, "I came not to call the righteous," &c., that is, those who fancy themselves righteous. Those alone are true saints who by the grace of God persevere (Mt 24:13; 1Co 10:12; Joh 10:28, 29). turneth away from ... righteousness--an utter apostasy; not like the exceptional offenses of the godly through infirmity or heedlessness, which they afterwards mourn over and repent of. not be mentioned--not be taken into account so as to save them. his trespass--utter apostasy.

Their plea for saying, "The way of the Lord is not equal," was that God treated different classes in a different way. But it was really their way that was unequal, since living in sin they expected to be dealt with as if they were righteous. God's way was invariably to deal with different men according to their deserts. 26-28. The two last instances repeated in inverse order. God's emphatic statement of His principle of government needs no further proof than the simple statement of it. in them--in the actual sins, which are the manifestations of the principle of "iniquity," mentioned just before.

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

he shall save his soul--that is, he shall have it saved upon his repentance.

considereth--the first step to repentance; for the ungodly do not consider either God or themselves (De 32:29; Ps 119:59, 60; Lu 15:17, 18).

Though God's justice is so plainly manifested, sinners still object to it because they do not wish to see it (Mic 2:7; Mt 11:18, 19). 30-32. As God is to judge them "according to their ways" (Pr 1:31), their only hope is to "repent"; and this is a sure hope, for God takes no delight in judging them in wrath, but graciously desires their salvation on repentance. I will judge you--Though ye cavil, it is a sufficient answer that I, your Judge, declare it so, and will judge you according to My will; and then your cavils must end. Repent--inward conversion (Re 2:5). In the Hebrew there is a play of like sounds, "Turn ye and return." turn yourselves, &c.--the outward fruits of repentance. Not as the Margin, "turn others"; for the parallel clause (Eze 18:31) is, "cast away from you all your transgressions." Perhaps, however, the omission of the object after the verb in the Hebrew implies that both are included: Turn alike yourselves and all whom you can influence. from all ... transgressions--not as if believers are perfect; but they sincerely aim at perfection, so as to be habitually and wilfully on terms with no sin (1Jo 3:6-9): your ruin--literally, "your snare," entangling you in ruin.

Cast away from you--for the cause of your evil rests with yourselves; your sole way of escape is to be reconciled to God (Eph 4:22, 23). make you a new heart--This shows, not what men can do, but what they ought to do: what God requires of us. God alone can make us a new heart (Eze 11:19; 36:26, 27). The command to do what men cannot themselves do is designed to drive them (instead of laying the blame, as the Jews did, elsewhere rather than on themselves) to feel their own helplessness, and to seek God's Holy Spirit (Ps 51:11, 12). Thus the outward exhortation is, as it were, the organ or instrument which God uses for conferring grace. So we may say with Augustine, "Give what thou requirest, and (then) require what thou wilt." Our strength (which is weakness in itself) shall suffice for whatever He exacts, if only He gives the supply [Calvin]. spirit--the understanding: as the "heart" means the will and affections. The root must be changed before the fruit can be good. why will ye die--bring on your own selves your ruin. God's decrees are secret to us; it is enough for us that He invites all, and will reject none that seek Him.

(La 3:33; 2Pe 3:9). God is "slow to anger"; punishment is "His strange work" (Isa 28:21).

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

Pride and ambition occasion a great deal of mischief both in churches and states. The rebels quarrel with the settlement of the priesthood upon Aaron and his family. Small reason they had to boast of the people's purity, or of God's favour, as the people had been so often and so lately polluted with sin, and were now under the marks of God's displeasure. They unjustly charge Moses and Aaron with taking honour to themselves; whereas they were called of God to it. See here, 1. What spirit levellers are of; those who resist the powers God has set over them. 2. What usage they have been serviceable. Moses sought instruction from God. The heart of the wise studies to answer, and asks counsel of God. Moses shows their privileges as Levites, and convicts them of the sin of undervaluing these privileges. It will help to keep us from envying those above us, duly to consider how many there are below us.

Moses summoned Dathan and Abiram to bring their complaints; but they would not obey. They bring very false charges against Moses. Those often fall under the heaviest censures, who in truth deserve the highest praise. Moses, though the meekest man, yet, finding God reproached in him, was very wroth; he could not bear to see the people ruining themselves. He appeals to God as to his own integrity. He bade them appear with Aaron next morning, at the time of offering the morning incense. Korah undertook thus to appear. Proud ambitious men, while projecting their own advancement, often hurry on their own shameful fall.

The same glory of the Lord that appeared to place Aaron in his office at first, Le 9:23, now appeared to confirm him in it; and to confound those who set up against him. Nothing is more terrible to those who are conscious of guilt, than the appearance of the Divine glory. See how dangerous it is to have fellowship with sinners, and to partake with them. Though the people had treacherously deserted them, yet Moses and Aaron approved themselves faithful shepherds of Israel. If others fail in their duty to us, that does not take away the obligations we are under to seek their welfare. Their prayer was a pleading prayer, and it proved a prevailing one.

The seventy elders of Israel attend Moses. It is our duty to do what we can to countenance and support lawful authority when it is opposed. And those who would not perish with sinners, must come out from among them, and be separate. It was in answer to the prayer of Moses, that God stirred up the hearts of the congregation to remove for their own safety. Grace to separate from evil-doers is one of the things that accompany salvation. God, in justice, left the rebels to the obstinacy and hardness of their own hearts. Moses, by Divine direction, when all Israel were waiting the event, declares that if the rebels die a common death, he will be content to be called and counted an imposter. As soon as Moses had spoken the word, God caused the earth to open and swallow them all up. The children perished with their parents; in which, though we cannot tell how bad they might be to deserve it, or how good God might be otherwise to them; yet of this we are sure, that Infinite Justice did them no wrong. It was altogether miraculous. God has, when he pleases, strange punishments for the workers of iniquity. It was very significant. Considering how the earth is still in like manner loaded with the weight of man's sins, we have reason to wonder that it does not now sink under its load. The ruin of others should be our warning. Could we, by faith, hear the outcries of those that are gone down to the bottomless pit, we should give more diligence than we do to escape for our lives, lest we also come into their condemnation.

A fire went out from the Lord, and consumed the two hundred and fifty men that offered incense, while Aaron, who stood with them, was preserved alive. God is jealous of the honour of his own institutions, and will not have them invaded. The sacrifice of the wicked is an abomination to the Lord. The censers are devoted, and, as all devoted things, must be made serviceable to the glory of God. This covering of the altar would remind the children of Israel of this event, that others might hear and fear, and do no more presumptuously. They brought destruction on themselves both in body and soul. Thus all who break the law and neglect the gospel choose and love death.

The gaping earth was scarcely closed, before the same sins are again committed, and all these warnings slighted. They called the rebels the people of the Lord; and find fault with Divine justice. The obstinacy of Israel notwithstanding the terrors of God's law, as given on mount Sinai, and the terrors of his judgments, shows how necessary the grace of God is to change men's hearts and lives. Love will do what fear cannot. Moses and Aaron interceded with God for mercy, knowing how great the provocation was. Aaron went, and burned incense between the living and the dead, not to purify the air, but to pacify an offended God. As one tender of the life of every Israelite, Aaron made all possible speed. We must render good for evil. Observe especially, that Aaron was a type of Christ. There is an infection of sin in the world, which only the cross and intercession of Jesus Christ can stay and remove. He enters the defiled and dying camp. He stands between the dead and the living; between the eternal Judge and the souls under condemnation. We must have redemption through His blood, even the remission of sins. We admire the ready devotion of Aaron: shall we not bless and praise the unspeakable grace and love which filled the Saviour's heart, when he placed himself in our stead, and bought us with his life? Greatly indeed hath God commended his love towards us, in that while we were yet sinners, Christ died for us, Ro 5:8.

It is an instance of the grace of God, that, having wrought divers miracles to punish sin, he would work one more to prevent it. Twelve rods or staves were to be brought in. It is probable that they were the staves which the princes used as ensigns of their authority; old dry staves, that had no sap in them. They were to expect that the rod of the tribe, or prince, whom God chose to the priesthood, should bud and blossom. Moses did not object that the matter was sufficiently settled already; he did not undertake to determine it; but left the case before the Lord.

While all the other rods remained as they were. Aaron's rod became a living branch. In some places there were buds, in others blossoms, in others fruit, at the same time; all this was miraculous. Thus Aaron was manifested to be under the special blessing of Heaven. Fruitfulness is the best evidence of a Divine call; and the plants of God's setting, and the boughs cut off them, will flourish. This rod was preserved, to take away the murmurings of the people, that they might not die. The design of God, in all his providences, and in the memorials of them, is to take away sin. Christ was manifested to take away sin. Christ is expressly called a rod out of the stem of Jesse: little prospect was there, according to human views, that he should ever flourish. But the dry rod revived and blossomed to the confusion of his adversaries. The people cry, Behold, we die, we perish, we all perish! This was the language of a repining people, quarrelling with the judgments of God, which by their own pride and obstinacy they brought upon themselves. It is very wicked to fret against God when we are in affliction, and in our distress thus to trespass yet more. If we die, if we perish, it is of ourselves, and the blame will be upon our own heads. When God judges, he will overcome, and will oblige the most obstinate gainsayers to confess their folly. And how great are our mercies, that we have a clearer and a better dispensation, established upon better promises!

The people complained of their difficulty and peril in drawing near to God. God here gives them to understand, that the priests should come near for them. Aaron would see reason not to be proud of his preferment, when he considered the great care and charge upon him. Be not high-minded, but fear. The greater the trust of work and power that is committed to us, the greater danger there is of betraying that trust. This is a good reason why we should neither envy others' honours, nor desire high places.

All believers are spiritual priests, and God has promised to take care of them. Godliness has the promise of the life that now is. And from the provision here made for the priests, the apostle shows that it is the duty of christian churches to maintain their ministers. Scandalous maintenance makes scandalous ministers. The priests were to be wholly devoted to their ministry, not diverted from it, or disturbed in it, by worldly care or business. Also, that they might be examples of living by faith, not only in God's providence, but in his ordinances. The best should be offered for the first-fruits unto the Lord. Those who think to save, by putting God off with the refuse, deceive themselves, for God is not mocked.

As Israel was a people not to be numbered among the nations, so Levi was a tribe to be distinguished from the rest. Those who have God for their Inheritance and their Portion for ever, ought to look with holy contempt and indifference upon the possessions of this world. The Levites were to give God his dues out of their tithes, as well as the Israelites out of their increase. See, in ver. #(31), the way to have comfort in all our worldly possessions, so as to bear no sin by reason of them. 1. We must be sure that what we have is got honestly and in the service of God. That meat is best eaten which is first earned; but if any will not work, neither shall he eat, 2Th 3:10. 2. We must be sure that God has his dues out of it. We have the comfort of our substance, when we have honoured the Lord with it. Ye shall bear no sin by reason of it, when ye have heaved the best from it. We should give alms of such things as we have, that all may be holy and comfortable to us.