Numbers 19-21

The heifer was to be wholly burned. This typified the painful sufferings of our Lord Jesus, both in soul and body, as a sacrifice made by fire, to satisfy God's justice for man's sin. These ashes are said to be laid up as a purification for sin, because, though they were only to purify from ceremonial uncleanness, yet they were a type of that purification for sin which our Lord Jesus made by his death. The blood of Christ is laid up for us in the word and sacraments, as a fountain of merit, to which by faith we may have constant recourse, for cleansing our consciences.

Why did the law make a corpse a defiling thing? Because death is the wages of sin, which entered into the world by it, and reigns by the power of it. The law could not conquer death, nor abolish it, as the gospel does, by bringing life and immortality to light, and so introducing a better hope. As the ashes of the heifer signified the merit of Christ, so the running water signified the power and grace of the blessed Spirit, who is compared to rivers of living water; and it is by his work that the righteousness of Christ is applied to us for our cleansing. Those who promise themselves benefit by the righteousness of Christ, while they submit not to the grace and influence of the Holy Spirit, do but deceive themselves; we cannot be purified by the ashes, otherwise than in the running water. What use could there be in these appointments, if they do not refer to the doctrines concerning the sacrifice of Christ? But comparing them with the New Testament, the knowledge to be got from them is evident. The true state of fallen man is shown in these institutions. Here we learn the defiling nature of sin, and are warned to avoid evil communications.

After thirty-eight years' tedious abode in the wilderness, the armies of Israel advanced towards Canaan again. There was no water for the congregation. We live in a wanting world, and wherever we are, must expect to meet with something to put us out. It is a great mercy to have plenty of water, a mercy which, if we found the want of, we should more own the worth of. Hereupon they murmured against Moses and Aaron. They spake the same absurd and brutish language their fathers had done. It made their crime the worse, that they had smarted so long for the discontent and distrusts of their fathers, yet they venture in the same steps. Moses must again, in God's name, command water out of a rock for them; God is as able as ever to supply his people with what is needful for them. But Moses and Aaron acted wrong. They took much of the glory of this work of wonder to themselves; "Must we fetch water?" As if it were done by some power or worthiness of their own. They were to speak to the rock, but they smote it. Therefore it is charged upon them, that they did not sanctify God, that is, they did not give to him alone that glory of this miracle which was due unto his name. And being provoked by the people, Moses spake unadvisedly with his lips. The same pride of man would still usurp the office of the appointed Mediator; and become to ourselves wisdom, righteousness, and sanctification, and redemption. Such a state of sinful independence, such a rebellion of the soul against its Saviour, the voice of God condemns in every page of the gospel.

The nearest way to Canaan from the place where Israel encamped, was through the country of Edom. The ambassadors who were sent returned with a denial. The Edomites feared to receive damage by the Israelites. And had this numerous army been under any other discipline than that of the righteous God himself, there might have been cause for this jealousy. But Esau hated Jacob because of the blessing; and now the hatred revived, when the blessing was about to be inherited. We must not think it strange, if reasonable requests be denied by unreasonable men, and if those whom God favours be affronted by men.

God bids Aaron prepare to die. There is something of displeasure in these orders. Aaron must not enter Canaan, because he had failed in his duty at the waters of strife. There is much of mercy in them. Aaron, though he dies for his transgression, dies with ease, and in honour. He is gathered to his people, as one who dies in the arms of Divine grace. There is much significancy in these orders. Aaron must not enter Canaan, to show that the Levitical priesthood could make nothing perfect; that must be done by bringing in a better hope. Aaron submits, and dies in the method and manner appointed; and, for aught that appears, with as much cheerfulness as if he had been going to bed. It was a great satisfaction to Aaron to see his son, who was dear to him, preferred; and his office preserved and secured: especially, to see in this a figure of Christ's everlasting priesthood. A good man would desire, if it were the will of God, not to outlive his usefulness. Why should we covet to continue any longer in this world, than while we may do some service in it for God and our generation?

Before the people began their march round the country of Edom, the king of Arad, a Canaanite, who inhabited the southern part of the country, attacked them in the wilderness, and took some prisoners. This was to lead the Israelites to look more thoroughly to the Lord.

The children of Israel were wearied by a long march round the land of Edom. They speak discontentedly of what God had done for them, and distrustfully of what he would do. What will they be pleased with, whom manna will not please? Let not the contempt which some cast on the word of God, make us value it less. It is the bread of life, substantial bread, and will nourish those who by faith feed upon it, to eternal life, whoever may call it light bread. We see the righteous judgment God brought upon them for murmuring. He sent fiery serpents among them, which bit or stung many to death. It is to be feared that they would not have owned the sin, if they had not felt the smart; but they relent under the rod. And God made a wonderful provision for their relief. The Jews themselves say it was not the sight of the brazen serpent that cured; but in looking up to it, they looked up to God as the Lord that healed them. There was much gospel in this. Our Saviour declared, Joh 3:14, 15, that as Moses lifted up the serpent in the wilderness, so the Son of man must be lifted up, that whatsoever believeth in him, should not perish. Compare their disease and ours. Sin bites like a serpent, and stings like an adder. Compare the application of their remedy and ours. They looked and lived, and we, if we believe, shall not perish. It is by faith that we look unto Jesus, Heb 12:2. Whosoever looked, however desperate his case, or feeble his sight, or distant his place, was certainly and perfectly cured. The Lord can relieve us from dangers and distresses, by means which human reason never would have devised. Oh that the venom of the old serpent, inflaming men's passions, and causing them to commit sins which end in their eternal destruction, were as sensibly felt, and the danger as plainly seen, as the Israelites felt pain from the bite of the fiery serpents, and feared the death which followed! Then none would shut their eyes to Christ, or turn from his gospel. Then a crucified Saviour would be so valued, that all things else would be accounted loss for him; then, without delay, and with earnestness and simplicity, all would apply to him in the appointed way, crying, Lord, save us; we perish! Nor would any abuse the freeness of Christ's salvation, while they reckoned the price which it cost him.

We have here the removes of the children of Israel, till they came to the plains of Moab, from whence they passed over Jordan into Canaan. The end of their pilgrimage was near. "They set forward." It were well if we did thus; and the nearer we come to heaven, were so much the more active and abundant in the work of the Lord. The wonderful success God granted to his people, is here spoken of, and, among the rest, their actions on the river Arnon, at Vaheb in Suphah, and other places on that river. In every stage of our lives, nay, in every step, we should notice what God has wrought for us; what he did at such a time, and what in such a place, ought to be distinctly remembered. God blessed his people with a supply of water. When we come to heaven, we shall remove to the well of life, the fountain of living waters. They received it with joy and thankfulness, which made the mercy doubly sweet. With joy must we draw water out of the wells of salvation, Isa 12:3. As the brazen serpent was a figure of Christ, who is lifted up for our cure, so is this well a figure of the Spirit, who is poured forth for our comfort, and from whom flow to us rivers of living waters, Joh 7:38, 39. Does this well spring up in our souls? If so, we should take the comfort to ourselves, and give the glory to God. God promised to give water, but they must open the ground. God's favours must be expected in the use of such means as are within our power, but still the power is only of God.

Sihon went with his forces against Israel, out of his own borders, without provocation, and so ran upon his own ruin. The enemies of God's church often perish by the counsels they think most wisely taken. Og, king of Bashan, instead of being warned by the fate of his neighbours, to make peace with Israel, makes war with them, which proves in like manner his destruction. Wicked men do their utmost to secure themselves and their possessions against the judgments of God; but all in vain, when the day comes on which they must fall. God gave Israel success, while Moses was with them, that he might see the beginning of the glorious work, though he must not live to see it finished. This was, in comparison, but as the day of small things, yet it was an earnest of great things. We must prepare for fresh conflicts and enemies. We must make no peace or truce with the powers of darkness, nor even treat with them; nor should we expect any pause in our contest. But, trusting in God, and obeying his commands, we shall be more than conquerors over every enemy.

This is the ordinance of the law--an institution of a peculiar nature ordained by law for the purification of sin, and provided at the public expense because it was for the good of the whole community. Speak unto the children of Israel, that they bring thee a red heifer without spot, &c.--This is the only case in which the color of the victim is specified. It has been supposed the ordinance was designed in opposition to the superstitious notions of the Egyptians. That people never offered a vow but they sacrificed a red bull, the greatest care being taken by their priests in examining whether it possessed the requisite characteristics, and it was an annual offering to Typhon, their evil being. By the choice, both of the sex and the color, provision was made for eradicating from the minds of the Israelites a favorite Egyptian superstition regarding two objects of their animal worship. 3-6. ye shall give her unto Eleazar the priest that he may bring her forth without the camp--He was the second or deputy high priest, and he was selected for this duty because the execution of it entailed temporary defilement, from which the acting high priest was to be preserved with the greatest care. It was led "forth without the camp," in accordance with the law regarding victims laden with the sins of the people, and thus typical of Christ (Heb 13:12; also Le 24:14). The priest was to sprinkle the blood "seven times" before--literally, "towards" or "near" the tabernacle, a description which seems to imply either that he carried a portion of the blood in a basin to the door of the tabernacle (Le 4:17), or that in the act of sprinkling he turned his face towards the sacred edifice, being disqualified through the defiling influence of this operation from approaching close to it. By this attitude he indicated that he was presenting an expiatory sacrifice, for the acceptance of which he hoped, in the grace of God, by looking to the mercy seat. Every part of it was consumed by fire except the blood used in sprinkling, and the ingredients mixed with the ashes were the same as those employed in the sprinkling of lepers (Le 14:4-7). It was a water of separation--that is, of "sanctification" for the people of Israel.

the priest shall be unclean until the even--The ceremonies prescribed show the imperfection of the Levitical priesthood, while they typify the condition of Christ when expiating our sins (2Co 5:21). 11-22. He that toucheth the dead body of any man shall be unclean--This law is noticed here to show the uses to which the water of separation [Nu 19:9] was applied. The case of a death is one; and as in every family which sustained a bereavement the members of the household became defiled, so in an immense population, where instances of mortality and other cases of uncleanness would be daily occurring, the water of separation must have been in constant requisition. To afford the necessary supply of the cleansing mixture, the Jewish writers say that a red heifer was sacrificed every year, and that the ashes, mingled with the sprinkling ingredients, were distributed through all the cities and towns of Israel.

He shall purify himself ... the third day--The necessity of applying the water on the third day is inexplicable on any natural or moral ground; and, therefore, the regulation has been generally supposed to have had a typical reference to the resurrection, on that day, of Christ, by whom His people are sanctified; while the process of ceremonial purification being extended over seven days, was intended to show that sanctification is progressive and incomplete till the arrival of the eternal Sabbath. Every one knowingly and presumptuously neglecting to have himself sprinkled with this water was guilty of an offense which was punished by excommunication.

when a man dieth in a tent, &c.--The instances adduced appear very minute and trivial; but important ends, both of a religious and of a sanitary nature, were promoted by carrying the idea of pollution from contact with dead bodies to so great an extent. While it would effectually prevent that Egyptianized race of Israelites imitating the superstitious custom of the Egyptians, who kept in their houses the mummied remains of their ancestors, it ensured a speedy interment to all, thus not only keeping burial places at a distance, but removing from the habitations of the living the corpses of persons who died from infectious disorders, and from the open field the unburied remains of strangers and foreigners who fell in battle.

he that sprinkleth ... ; and he that toucheth the water of separation shall be unclean until even--The opposite effects ascribed to the water of separation--of cleansing one person and defiling another--are very singular, and not capable of very satisfactory explanation. One important lesson, however, was thus taught, that its purifying efficacy was not inherent in itself, but arose from the divine appointment, as in other ordinances of religion, which are effectual means of salvation, not from any virtue in them, or in him that administers them, but solely through the grace of God communicated thereby.

Then came the children of Israel ... into the desert of Zin in the first month--that is, of the fortieth year (compare Nu 20:22, 23, with Nu 33:38). In this history only the principal and most important incidents are recorded, those confined chiefly to the first or second and the last years of the journeyings in the wilderness, thence called Et-Tih. Between Nu 19:22 and Nu 20:1 there is a long and undescribed interval of thirty-seven years. the people abode in Kadesh--supposed to be what is now known as Ain-el-Weibeh, three springs surrounded by palms. (See on Nu 13:26). It was their second arrival after an interval of thirty-eight years (De 2:14). The old generation had nearly all died, and the new one encamped in it with the view of entering the promised land, not, however, as formerly on the south, but by crossing the Edomite region on the east. Miriam died there--four months before Aaron [Nu 33:38]. 2-13. there was no water for the congregation--There was at Kadesh a fountain, En-Mishpat (Ge 14:7), and at the first encampment of the Israelites there was no want of water. It was then either partially dried up by the heat of the season, or had been exhausted by the demands of so vast a multitude.

Moses and Aaron went from the presence of the assembly--Here is a fresh ebullition of the untamed and discontented spirit of the people. The leaders fled to the precincts of the sanctuary, both as an asylum from the increasing fury of the highly excited rabble, and as their usual refuge in seasons of perplexity and danger, to implore the direction and aid of God.

Take the rod--which had been deposited in the tabernacle (Nu 17:10), the wonder-working rod by which so many miracles had been performed, sometimes called "the rod of God" (Ex 4:20), sometimes Moses' (Nu 20:11) or Aaron's rod (Ex 7:12).

[Moses] said unto them, Hear now, ye rebels; must we fetch you water out of this rock?--The conduct of the great leader on this occasion was hasty and passionate (Ps 106:33). He had been directed to speak to the rock [Nu 20:8], but he smote it twice [Nu 20:11] in his impetuosity, thus endangering the blossoms of the rod, and, instead of speaking to the rock, he spoke to the people in a fury.

the congregation drank, and their beasts--Physically the water afforded the same kind of needful refreshment to both. But from a religious point of view, this, which was only a common element to the cattle, was a sacrament to the people (1Co 10:3, 4)--It possessed a relative sanctity imparted to it by its divine origin and use.

The Lord spake unto Moses and Aaron, Because ye believed me not, &c.--The act of Moses in smiting twice betrayed a doubt, not of the power, but of the will of God to gratify such a rebellious people, and his exclamation seems to have emanated from a spirit of incredulity akin to Sarai's (Ge 18:13). These circumstances indicate the influence of unbelief, and there might have been others unrecorded which led to so severe a chastisement.

This is the water of Meribah--The word "Kadesh" is added to it [De 32:51] to distinguish it from another Meribah (Ex 17:7). 14-16. Moses sent messengers ... to the king of Edom--The encampment at Kadesh was on the confines of the Edomite territory, through which the Israelites would have had an easy passage across the Arabah by Wady-el-Ghuweir, so that they could have continued their course around Moab, and approached Palestine from the east [Roberts]. The Edomites, being the descendants of Esau and tracing their line of descent from Abraham as their common stock, were recognized by the Israelites as brethren, and a very brotherly message was sent to them.

we will go by the king's highway--probably Wady-el-Ghuweir [Roberts], through which ran one of the great lines of road, constructed for commercial caravans, as well as for the progress of armies. The engineering necessary for carrying them over marshes or mountains, and the care requisite for protecting them from the shifting sands, led to their being under the special care of the state. Hence the expression, "the king's highway," which is of great antiquity.

if I and my cattle drink of thy water, then I will pay for it--From the scarcity of water in the warm climates of the East, the practice of levying a tax for the use of the wells is universal; and the jealousy of the natives, in guarding the collected treasures of rain, is often so great that water cannot be procured for money.

Edom refused to give Israel passage through his border, &c.--A churlish refusal obliged them to take another route. (See on Nu 21:4; De 2:4; and Jud 11:18; see also 1Sa 14:47; 2Sa 8:14, which describe the retribution that was taken.)

the children of Israel ... came unto mount Hor--now Gebel Haroun, the most striking and lofty elevation in the Seir range, called emphatically "the mount" [Nu 20:28]. It is conspicuous by its double top. 24-28. Aaron shall be gathered unto his people--In accordance with his recent doom, he, attired in the high priest's costume, was commanded to ascend that mountain and die. But although the time of his death was hastened by the divine displeasure as a punishment for his sins, the manner of his death was arranged in tenderness of love, and to do him honor at the close of his earthly service. His ascent of the mount was to afford him a last look of the camp and a distant prospect of the promised land. The simple narrative of the solemn and impressive scene implies, though it does not describe, the pious resignation, settled faith, and inward peace of the aged pontiff.

strip Aaron of his garments--that is, his pontifical robes, in token of his resignation. (See Isa 22:20-25). put them on his son--as the inauguration into his high office. Having been formerly anointed with the sacred oil, that ceremony was not repeated, or, as some think, it was done on his return to the camp.

Aaron died there in the top of the mount--(See on De 10:6). A tomb has been erected upon or close by the spot where he was buried.

When all the congregation saw that Aaron was dead--Moses and Eleazar were the sole witnesses of his departure (Nu 20:28). According to the established law, the new high priest could not have been present at the funeral of his father without contracting ceremonial defilement (Le 21:11). But that law was dispensed with in the extraordinary circumstances. The people learned the event not only from the recital of the two witnesses, but from their visible signs of grief and change; and this event betokened the imperfection of the Levitical priesthood (Heb 7:12). they mourned for Aaron thirty days--the usual period of public and solemn mourning. (See on De 34:8).

King Arad the Canaanite--rather, "the Canaanite king of Arad"--an ancient town on the southernmost borders of Palestine, not far from Kadesh. A hill called Tell Arad marks the spot. heard tell that Israel came by the way of the spies--in the way or manner of spies, stealthily, or from spies sent by himself to ascertain the designs and motions of the Israelites. The Septuagint and others consider the Hebrew word "spies" a proper name, and render it: "Came by the way of Atharim towards Arad" [Kennicott]. he fought against Israel, and took some of them prisoners--This discomfiture was permitted to teach them to expect the conquest of Canaan not from their own wisdom and valor, but solely from the favor and help of God (De 9:4; Ps 44:3, 4).

Israel vowed a vow unto the Lord--Made to feel their own weakness, they implored the aid of Heaven, and, in anticipation of it, devoted the cities of this king to future destruction. The nature and consequence of such anathemas are described (Le 27:1-34; De 13:1-18). This vow of extermination against Arad [Nu 21:2] gave name to the place Hormah (slaughter and destruction) though it was not accomplished till after the passage of the Jordan. Others think Hormah the name of a town mentioned (Jos 12:14).

they journeyed from mount Hor--On being refused the passage requested, they returned through the Arabah, "the way of the Red Sea," to Elath, at the head of the eastern gulf of the Red Sea, and thence passed up through the mountains to the eastern desert, so as to make the circuit of the land of Edom (Nu 33:41, 42). the soul of the people was much discouraged because of the way--Disappointment on finding themselves so near the confines of the promised land without entering it; vexation at the refusal of a passage through Edom and the absence of any divine interposition in their favor; and above all, the necessity of a retrograde journey by a long and circuitous route through the worst parts of a sandy desert and the dread of being plunged into new and unknown difficulties--all this produced a deep depression of spirits. But it was followed, as usually, by a gross outburst of murmuring at the scarcity of water, and of expressions of disgust at the manna.

our soul loatheth this light bread--that is, bread without substance or nutritious quality. The refutation of this calumny appears in the fact, that on the strength of this food they performed for forty years so many and toilsome journeys. But they had been indulging a hope of the better and more varied fare enjoyed by a settled people; and disappointment, always the more bitter as the hope of enjoyment seems near, drove them to speak against God and against Moses (1Co 10:9).

The Lord sent fiery serpents among the people--That part of the desert where the Israelites now were--near the head of the gulf of Akaba--is greatly infested with venomous reptiles, of various kinds, particularly lizards, which raise themselves in the air and swing themselves from branches; and scorpions, which, being in the habit of lying in long grass, are particularly dangerous to the barelegged, sandaled people of the East. The only known remedy consists in sucking the wound, or, in the case of cattle, in the application of ammonia. The exact species of serpents that caused so great mortality among the Israelites cannot be ascertained. They are said to have been "fiery," an epithet applied to them either from their bright, vivid color, or the violent inflammation their bite occasioned. 7-9. the people came to Moses, and said, We have sinned--The severity of the scourge and the appalling extent of mortality brought them to a sense of sin, and through the intercessions of Moses, which they implored, they were miraculously healed. He was directed to make the figure of a serpent in brass, to be elevated on a pole or standard, that it might be seen at the extremities of the camp and that every bitten Israelite who looked to it might be healed. This peculiar method of cure was designed, in the first instance, to show that it was the efficacy of God's power and grace, not the effect of nature or art, and also that it might be a type of the power of faith in Christ to heal all who look to Him because of their sins (Joh 3:14, 15; see also on 2Ki 18:4).

the children of Israel set forward--along the eastern frontier of the Edomites, encamping in various stations.

pitched in the valley--literally, the "woody brook-valley" of Zared (De 2:13; Isa 15:7; Am 6:14). This torrent rises among the mountains to the east of Moab, and flowing west, empties itself into the Dead Sea. Ije-Abarim is supposed to have been its ford [Calmet].

pitched on the other side of Arnon--now El-Mojib, a deep, broad, and rapid stream, dividing the dominions of the Moabites and Amorites.

book of the wars of the Lord--A fragment or passage is here quoted from a poem or history of the wars of the Israelites, principally with a view to decide the position of Arnon.

Ar--the capital of Moab.

from thence they went to Beer--that is, a "well." The name was probably given to it afterwards [see Jud 9:21], as it is not mentioned (Nu 33:1-56).

Then Israel sang--This beautiful little song was in accordance with the wants and feelings of travelling caravans in the East, where water is an occasion both of prayer and thanksgiving. From the princes using their official rods only, and not spades, it seems probable that this well was concealed by the brushwood or the sand, as is the case with many wells in Idumea still. The discovery of it was seasonable, and owing to the special interposition of God. 21-23. Israel sent messengers unto Sihon--The rejection of their respectful and pacific message was resented--Sihon was discomfited in battle--and Israel obtained by right of conquest the whole of the Amorite dominions.

from Arnon unto Jabbok--now the Zurka. These rivers formed the southern and northern boundaries of his usurped territory. for the border of ... Ammon was strong--a reason stated for Sihon not being able to push his invasion further.

Israel dwelt in all the cities--after exterminating the inhabitants who had been previously doomed (De 2:34).

Heshbon--(So 7:4)--situated sixteen English miles north of the Arnon, and from its ruins it appears to have been a large city. 27-30. Wherefore they that speak in proverbs--Here is given an extract from an Amorite song exultingly anticipating an extension of their conquests to Arnon. The quotation from the poem of the Amorite bard ends at Nu 21:28. The two following verses appear to be the strains in which the Israelites expose the impotence of the usurpers.

people of Chemosh--the name of the Moabite idol (1Ki 11:7-33; 2Ki 23:13; Jer 48:46). he--that is, their god, hath surrendered his worshippers to the victorious arms of Sihon.

they turned and went up by the way of Bashan--a name given to that district from the richness of the soil--now Batanea or El-Bottein--a hilly region east of the Jordan lying between the mountains of Hermon on the north and those of Gilead on the south. Og--a giant, an Amoritish prince, who, having opposed the progress of the Israelites, was defeated.

The Lord said unto Moses, Fear him not--a necessary encouragement, for Og's gigantic stature (De 3:11) was calculated to inspire terror. He and all his were put to the sword.