Numbers 1 commentary

The people were numbered to show God's faithfulness in thus increasing the seed of Jacob, that they might be the better trained for the wars and conquest of Canaan, and to ascertain their families in order to the division of the land. It is said of each tribe, that those were numbered who were able to go forth to war; they had wars before them, though now they met with no opposition. Let the believer be prepared to withstand the enemies of his soul, though all may appear to be peace.

We have here the sum total. How much was required to maintain all these in the wilderness! They were all provided for by God every day. When we observe the faithfulness of God, however unlikely the performance of his promise may appear, we may take courage as to those which yet remain to be fulfilled to the church of God.

Care is here taken to distinguish the tribe of Levi, which, in the matter of the golden calf, had distinguished itself. Singular services shall be recompensed by singular honours. It was to the honour of the Levites, that to them was committed the care of the tabernacle and its treasures, in their camps and in their marches. It was for the honour of the holy things that none should see them, or touch them, but those who were called of God to the service. We all are unfit and unworthy to have fellowship with God, till called by his grace into the fellowship of his Son Jesus Christ our Lord; and so, being the spiritual seed of that great High Priest, we are made priests to our God. Great care must be taken to prevent sin, for preventing sin is preventing wrath. Being a holy tribe, they were not reckoned among other Israelites. They that minister about holy things, should neither entangle themselves, nor be entangled, in worldly affairs. And let every believer seek to do what the Lord has commanded.

1. And the Lord spake unto Moses in the wilderness of Sinai Although this is the first numbering of the people, of which we have an account, still, inasmuch as God had already imposed a tax upon every person, the amount of which has been recorded, we infer that it was in fact the second. But the reason for thus numbering the people a second time was, because they were very soon about to remove their camp from the wilderness of Sinai to take posession of the promised land. Since, however, their impiety withheld thmn from doing so, there was a third census taken just before their actual entrance into the land, and with this object, that it might be obvious, on comparison, how marvellously the people had been preserved by the springing up of a new generation, in spite of so many plagues and so much slaughter; for although a great proportion of them had been cut off, almost as many persons were found as before.

Further, it must be observed, that the people were not numbered except at God’s command, in order that He might thus assert His supreme dominion over them; and also, that the mode of taking the census was so arranged, that there should be no confusion of ranks either through fraud or irregularity; for this was the reason why each tribe had its superintendents, lest any one should slip into a tribe to which he did not belong; and this is expressly mentioned by way of assurance, since otherwise many might suspect that so great a multitude could hardly be distinguished into classes with certainty, so that the whole sum should be calculated without mistake.

20. And the children of Reuben, Israel’s eldest son If any disputatious person should contend that one family could not increase in 250 years to so great an amount, and thus should reject as nebulous what surpasses the ordinary rule of nature, we must bear in mind what I have already stated, that, inasmuch as this increase depended on the power of God, nothing is more absurd than to measure it by ordinary rules. For the intention of the Spirit is to represent to our eyes the incredible power of God in a conspicuous and signal miracle. Meanwhile, if you compared the tribe of Reuben with some of the others, it presents in its numbers some marks of the curse, so that we may gather that Reuben was degraded from the honors of his primogeniture; for the tribes of Simeon, Issachar, Zebulun, Dan, and Naphtali were more numerous, whilst from Joseph alone, who was one of the youngest, a posterity descended which almost doubled it in numbers. God’s blessing, however, is most conspicuous in the tribe of Judah, in correspondence with the prophecy of Jacob; for by this prerogative, as it were, it was already called to the right of primogeniture and to supremacy, inasmuch as it surpassed all the principal ones.

47. But the Levites, after the tribe of their fathers We shall indeed hereafter see that they also were numbered, but Moses means that they were not included in the general census of the people, because God had chosen them to be His own property, and thus had severed them from the rest of the people. He writes, therefore, that they “were not numbered in the midst of the others,” Among them. — A. V. i.e., so as promiscuously to form a part of the multitude. Now, lest any one should object that Moses acted ambitiously in thus bestowing on his own tribe extraordinary distinction, he declares that he did not do this spontaneously, but that it was at God’s bidding that the Levites had a separate class assigned to them; for translators render this passage amiss, “And God said to Moses,” So the Vulgate, v. 48. as if he stated that the tribe of Levi was then first set apart when the sum of the people was taken, since it would have been absurd to omit a part, unless God’s will had been already declared. Moses, therefore, shews why he passed over his own tribe, via, because God had consecrated the Levites for the keeping and service of the tabernacle. Now, if it was not lawful for the tabernacle to be carried or set up by all persons indiscriminately, its sanctity was enforced by this symbol; for religion would not have been held in so much reverence, if it had been allowable for all without distinction to meddle with the sacred things. Meanwhile, the Israelites were reminded that all without, exception were unworthy to present themselves before God, when they were forbidden from access to the sanctuary; whereas the dignity which was conferred upon a single tribe was no ground for boasting, since it depended merely on the good pleasure of God. God, then, gave the Levites access to His tabernacle, not because they had deserved that honor by any virtue of their own, but in order to afford a testimony of His gratuitous favor. At the same time, under this image He represented the future priesthood of Christ, in order that believers might be assured that the Mediator, by whom others might have access to God, was to be of the human race; and therefore God declares by Isaiah that He would take the Levites under the kingdom of Christ from the general and dispersed body of the people. (Isaiah 66:21.) As to what relates to their office, let it be sought in its proper place.

Deuteronomy 10

Deuteronomy 10:8, 9

8. At that time the Lord separated the tribe of Levi, to bear the ark of the covenant of the Lord, to stand before the Lord to minister unto him, and to bless in his name, unto this day.

8. In tempore illo separavit Jehova tribum Levi: ut gestaret Arcam foederis Jehovae, ut staret coram Jehova ad ministrandum ei, et ad benediecudum in nomine ipsius usqae ad diem hanc.

9. Wherefore Levi hath no part nor inheritance with his brethren; the Lord is his inheritance, according as the Lord thy God promised him.

9. Idcirco non fuit ipsi Levi portio et haereditas cum fratribus suis: Jehova est haereditas ejus, quemadmodumdixit ei Jehova Deus tuus.

THE FOURTH BOOK OF MOSES, CALLED NUMBERS.

Commentary by Robert Jamieson

CHAPTER 1

Nu 1:1-54. Moses Numbering the Men of War.

1-2. on the first day of the second month, &c.--Thirteen months had elapsed since the exodus. About one month had been occupied in the journey; and the rest of the period had been passed in encampment among the recesses of Sinai, where the transactions took place, and the laws, religious and civil, were promulgated, which are contained in the two preceding books. As the tabernacle was erected on the first day of the first month, and the order here mentioned was given on the first day of the second, some think the laws in Leviticus were all given in one month. The Israelites having been formed into a separate nation, under the special government of God as their King, it was necessary, before resuming their march towards the promised land, to put them into good order. And accordingly Moses was commissioned, along with Aaron, to take a census of the people. This census was incidentally noticed (Ex 38:26), in reference to the poll tax for the works of the tabernacle; but it is here described in detail, in order to show the relative increase and military strength of the different tribes. The enumeration was confined to those capable of bearing arms [Nu 1:3], and it was to be made with a careful distinction of the tribe, family, and household to which every individual belonged. By this rule of summation many important advantages were secured: an exact genealogical register was formed, the relative strength of each tribe was ascertained, and the reason found for arranging the order of precedence in march as well as disposing the different tribes in camp around the tabernacle. The promise of God to Abraham [Ge 22:17] was seen to be fulfilled in the extraordinary increase of his posterity, and provision made for tracing the regular descent of the Messiah.

3. Aaron shall number them by their armies--or companies. In their departure from Egypt they were divided into five grand companies (Ex 13:18), but from the sojourn in the wilderness to the passage of the Jordan, they were formed into four great divisions. The latter is here referred to.

4-16. with you there shall be a man of every tribe, &c.--The social condition of the Israelites in the wilderness bore a close resemblance to that of the nomad tribes of the East in the present day. The head of the tribe was a hereditary dignity, vested in the oldest son or some other to whom the right of primogeniture was transferred, and under whom were other inferior heads, also hereditary, among the different branches of the tribe. The Israelites being divided into twelve tribes, there were twelve chiefs appointed to assist in taking the census of the people.

19. As the Lord commanded Moses, &c.--The numbering of the people was not an act sinful in itself, as Moses did it by divine appointment; but David incurred guilt by doing it without the authority of God. (See on 2Sa 24:10).

20-44. These are those that were numbered--In this registration the tribe of Judah appears the most numerous; and accordingly, as the pre-eminence had been assigned to it by Jacob [Ge 49:8-12], it got the precedence in all the encampments of Israel. Of the two half-tribes of Joseph, who is seen to be "a fruitful bough" [Ge 49:22], that of Ephraim was the larger, as had been predicted. The relative increase of all, as in the two just mentioned, was owing to the special blessing of God, conformably to the prophetic declaration of the dying patriarch. But the divine blessing is usually conveyed through the influence of secondary causes; and there is reason to believe that the relative populousness of the tribes would, under God, depend upon the productiveness of the respective localities assigned to them. [For tabular chart, see on Nu 26:64.]

45-46. all they that were numbered were six hundred thousand, &c.--What an astonishing increase from seventy-five persons who went down to Egypt about two hundred fifteen years before [see on Ge 46:8], and who were subjected to the greatest privations and hardships! And yet this enumeration was restricted to men from twenty years and upwards [Nu 1:3]. Including women, children, and old men, together with the Levites, the whole population of Israel, on the ordinary principles of computation, amounted to about 2,400,000.

47-54. But the Levites ... were not numbered among them--They were obliged to keep a register of their own. They were consecrated to the priestly office, which in all countries has been exempted customarily, and in Israel by the express authority of God, from military service. The custody of the things devoted to the divine service was assigned to them so exclusively, that "no stranger"--that is, no person, not even an Israelite of any other tribe, was allowed, under penalty of death, to approach these [Nu 16:40]. Hence they encamped round the tabernacle in order that there should be no manifestation of the divine displeasure among the people. Thus the numbering of the people was subservient to the separation of the Levites from those Israelites who were fit for military service, and to the practical introduction of the law respecting the first-born, for whom the tribe of Levi became a substitute [Ex 13:2; Nu 3:12].

The Lord spake unto Moses - on the first day of the second month - As the tabernacle was erected upon the first day of the first month, in the second year after their coming out of Egypt, Exo 40:17; and this muster of the people was made on the first day of the second month, in the same year; it is evident that the transactions related in the preceding book must all have taken place in the space of one month, and during the time the Israelites were encamped at Mount Sinai, before they had begun their Journey to the promised land.

Take ye the sum, etc. - God, having established the commonwealth of Israel by just and equitable laws, ordained every thing relative to the due performance of his own worship, erected his tabernacle, which was his throne, and the place of his residence among the people, and consecrated his priests who were to minister before him; he now orders his subjects to be mustered,

1. That they might see he had not forgotten his promise to Abraham, but was multiplying his posterity.

2. That they might observe due order in their march toward the promised land.

3. That the tribes and families might be properly distinguished; that all litigations concerning property, inheritance, etc., might, in all future times, be prevented.

4. That the promise concerning the Messiah might be known to have its due accomplishment, when in the fullness of time God should send him from the seed of Abraham through the house of David. And,

5. That they might know their strength for war; for although they should ever consider God as their protector and defense, yet it was necessary that they should be assured of their own fitness, naturally speaking, to cope with any ordinary enemy, or to surmount any common difficulties.

From twenty years old and upward - In this census no women were reckoned, nor children, nor strangers, nor the Levites, nor old men, which, collectively, must have formed an immense multitude; the Levites alone amounted to 22,300. True-born Israelites only are reckoned; such as were able to carry arms, and were expert for war.

Eliasaph, the son of Deuel - This person is called Reuel, Num 2:14. As the ד daleth is very like the ר resh, it was easy to mistake the one for the other. The Septuagint and the Syriac have Reuel in this chapter; and in Num 2:14, the Vulgate, the Samaritan, and the Arabic have Deuel instead of Reuel, with which reading a vast number of MSS. concur; and this reading is supported by Num 10:20; we may safely conclude therefore that דעואל Deuel, not רעואל Reuel, was the original reading. See Kennicott. An ancient Jewish rabbin pretends to solve every difficulty by saying that "Eliasaph was a proselyte; that before he embraced the true faith he was called the son of Reuel, but that after his conversion he was called the son of Deuel." As Reuel may be translated the breach of God, and Deuel the knowledge of God, I suppose the rabbin grounded his supposition on the different meanings of the two words.

These were the renowned - Literally, the called, of the congregation - those who were summoned by name to attend. The order of the tribes In the above enumeration may be viewed thus: -

Sons of Leah

1. Reuben

2. Simeon

3. Judah

4. Issachar

5. Zebulun

Sons of Rachel

6. Ephraim

7. Manasseh

8. Benjamin 1st son of Bilhah, Rachel's maid

9. Dan 2d son of Zilpah, Leah's maid

10. Asher 1st son of Zilpah.

11. Gad 2d son of Bilhah.

12. Naphtali

Forty and five thousand six hundred and fifty - Mr. Ainsworth has remarked that Gad, the handmaid's son, is the only one of all the tribes whose number ends with fifty, all the others are by thousands, and end with hundreds; which shows God's admirable providence and blessing in multiplying them so, that no odd or broken number was among all the tribes. But see on Num 1:46 (note).

The tribe of Ephraim - forty thousand and five hundred - Ephraim, as he was blessed beyond his eldest brother Manasseh, Gen 48:20, so here he is increased by thousands more than Manasseh, and more than the whole tribe of Benjamin, and his blessing continued above his brother, Deu 33:17. And thus the prophecy, Gen 48:19, was fulfilled: His younger brother (Ephraim) shall be greater than he, (Manasseh). No word of God can possibly fall to the ground: he alone sees the end from the beginning; his infinite wisdom embraces all occurrences, and it is his province alone to determine what is right, and to predict what himself has purposed to accomplish.

All they that were numbered were six hundred thousand and three thousand and five hundred and fifty - What an astonishing increase from seventy souls that went down into Egypt, Gen 46:27, about 215 years before, where latterly they had endured the greatest hardships! But God's promise cannot fail (Gen 16:5); and who can resist his will, and bring to naught his counsel? That a comparative view may be easily taken of the state of the tribes, I shall produce them here from the first census mentioned in the first chapter of this book, in their decreasing proportion, beginning with the greatest and proceeding to the least; and in the second census, mentioned Numbers 26, where the increase of some and the decrease of others may be seen in one point of view. It may be just remarked, that except in the case of Gad in this chapter, and Reuben in Numbers 26, all the numbers are what may be called whole or round numbers, beginning with thousands, and ending with hundreds, Gad and Reuben alone ending with tens; but the Scripture generally uses round numbers, units and fractions being almost constantly disregarded. 1st Census - Ch. 1 2d Census - Ch. 26 1. Judah 74,600 76,500 2. Dan 62,700 64,400 3. Simeon 59,300 22,200 4. Zebulun 57,400 60,500 5. Issachar 54,400 64,300 6. Naphtali 53,400 45,400 7. Reuben 46,500 43,730 8. Gad 45,650 40,500 9. Asher 41,500 53,400 10. Ephraim 40,500 32,500 11. Benjamin 35,400 45,600 12. Manasseh 32,200 52,700 Total 603,550 Total 601,730

Thus we find Judah, the most populous tribe, and Manasseh the least so; the difference between them being so great as 42,400, for which no very satisfactory reason can be assigned. In the second census, mentioned Num 26:34, Judah still has the pre-eminency; and Simeon, the third in number before, is become the least. Now we see also that the little tribe of Manasseh occupies the seventh place for number. Seven of the tribes had an increase; five a decrease. Manasseh had an increase of 20,500; Judah, 1,900; Issachar, 9,900; Zebulun, 3,100; Benjamin, 10,200; Dan, 1,700; Asher, 11,900. On the contrary there was a decrease in Reuben of 2,770; in Simeon, 37,100; Gad, 5,150; Ephraim, 8,000; Naphtali, 8,000. Decrease in the whole, 61,020 effective men. See on Numbers 26 (note); but balanced with the increase, the decrease was upon the whole 1,820. On the subject of these enumerations, and the manner in which this vast multitude sprang in about four generations from seventy-five persons, Scheuchzer has some valuable calculations, though liable to some objections, which I shall take the liberty to insert, as they tend to throw considerable light upon the subject. "We find in the writings of Moses three enumerations of the Jewish people, that follow each other pretty closely: - The first, which was made at their departure from Egypt, Exo 12:37, amounted to 600,000 One year after, to 603,550 On entering the land of Canaan, to 601,730 If we add to the number 603,550 that of the Levites given us in Num 3:39, and which amounted to 22,000 - We shall have for the sum total - 625,550 "We find the same number, on adding that of each tribe given us in detail, which is the best proof of the exactness of the calculation. "I think I shall afford the reader some degree of pleasure by presenting him, in this place, the number of each tribe separately, beginning at their earliest ancestors. We shall see, by this means, how faithfully God fulfilled the promise he had made to Abraham, as well as the great utility of the mathematics for the right understanding of the Holy Scriptures. I shall begin with a Genealogical Table of that family which God so wonderfully blessed; and to it I shall afterward add each separate tribe, following the calculation of Reyher, (Math. Mos., p. 222). And we shall see that the fourth generation, taken with the third, produces the very number mentioned in the text

Children of Jacob by Leah - Gen 46:15. Reuben Simeon Levi Judah Issachar Zebulun Dinah Hanoch Jemuel Gershon - Libni - Shimei7,500 - Num 3:22 Shelah Tola Sered Phallu Jamin Kohath - Amram - Izehar - Hebron - Uzziel8,600 - Num 3:26 Pharez Phuvah Elon Hezron Ohad Merari - Mahli - Mushi6,200 - Num 3:34 Zerah Job Jahleel Carmi Jachin Hazron Shimron Zohar Hamul Shaul 46,500Num 1:21 59,300Num 1:23 22,300Num 3:22, Num 3:26, Num 3:34 74,600Num 1:27 54,400Num 1:29 57,400Num 1:31 by Zilpah - Gen 46:18 Gad Asher Ziphion Jimnah Haggai Ishuah Shuni Isui Ezbon Beriah - Heber - Malchial Eri Arodi Areli 45,650Num 1:25 41,500Num 1:41 by Rachel - Gen 46:22 Joseph Benjamin Manasseh 32,200 Belah Ephraim 40,500 Becher Ashbel Gerah Naaman Ehi Rosh Muppim Huppim Ard 72,700 35,400Num 1:37 by Bilhah - Gen 46:25 Dan Naphtali Hushim Jahzeel Guni Jezer Shillem 62,700Num 1:39 53,400Num 1:43

1. Reuben - 46,500 "Let us now descend to the particular enumeration of each tribe. Reuben had four sons: now if we suppose that one of these four sons had seven, and that each of the other three had eight, we shall find the number 31 for the first Egyptian generation. If we afterward suppose that each of these 31 sons had five sons, the second generation will amount to 155, which, multiplied by 15, will produce 2,325 for the third generation; and these, multiplied by 19, will make 44,175 for the fourth; so that the third, together with the fourth, will make 46,500. We shall have the same product if the given sum, 46,500, be divided by the most probable number of children, for example, by the number 19; we shall then have 2,447 for the third generation; which sum being deducted from the sum total, there will remain 44,053 for the fourth generation, which is exactly the number that is produced in multiplying 2,440 of the third generation by 18, and the other 7 by 19. If we wish to make the same calculation with respect to the preceding generations, i. e., divide them by the most probable number of children, we shall have the following sums: -

Sons of Reuben I. Generation 31 II. Generation 215 III. Generation 2,583 IV. Generation 43,917 Amount of generations III and IV. 46,500

2. Simeon - 59,300 "Simeon had six sons. Let us suppose that each of the three first had six children, and each of the three others seven, we shall have thirty-nine for the first generation. If we multiply 31 of this number by 9, and 8 by 10, we shall have for the second generation 359; of which number, if we multiply 355 by 11, and 4 by 12, the third generation will give us 3,953. Let us then multiply 3,948 of these by 14, and 5 of them by 15, and we shall have for the fourth 55,347. The third and fourth, added together, will make 59,300.

3. Levi - 22,300 "Gershon, Levi's eldest son, had two children: let us give to one of these 16 children, and to the other 17, and we shall have 33 for the second generation; 28 of which, multiplied by 15, and 5 by 16, will produce 500 for the third. Multiply each by 14, and these will produce 7,000; and the third and fourth together, 7,500. "Kohath, Levi's second son, had four sons, which form the first line. Give to one of them 10 sons, and 11 to each of the other three, for the second generation there will be 43. Multiply them by 10, there will be 430 for the third; these, multiplied by 19 for the fourth, will produce the number of 8,170. The third and fourth added together make 8,600. "Merari, the third son of Levi, had two sons. Give 10 children to each of them, there will then be 20 for the second generation. Now if we say that 10 of these 20 had each 15 sons, and each of the others 16, we shall have 310, which, multiplied by 19, will give us 5,890 for the fourth; and the two last together, 6,200. This may be seen by the following example: -

Generations Gershonites Kohathites Merarites I 2 4 2 II 33 43 20 III 500 430 310 IV 7,000 8,170 5,890 Amount of generations III and IV 7,500 8,600 6,200 Total number of Levites - 22,300.

4. Judah - 74,600 "The sons of Judah were Shelah, Pharez, and Zerah. His grandsons by Pharez were Hezron and Hamul. Hezron had two sons. Suppose each of them had six children, which will make 12 for the first generation; to eight of whom allow eight children, and nine to each of the others, and there will be 100 for the second generation. To 92 of these then give 18 children, and 19 to the eight others; this will produce for the third generation 1,808. If we then suppose that 1,800 of these had each 18 children, and that each of the other eight had 19, the fourth generation will be 32,552, which, added to the product of the third, will make the descendants of Hezron amount to 34,360. "Hamul had two sons, who, multiplied by 10, produce the number of 20 for the second generation: these, multiplied by 20, will make 400 for the third, and these again by 25 will produce 10,000 for the fourth. And thus the two last generations will amount together to the number of 10,400. "If we allow five sons to Shelah, and six to Zerah, we shall have 11 for the first generation. To three of whom allow 10 children and 11 to the other eight, this will give us 118 for the second. To 113 of these give 14, and 15 to the other five, and 1,657 will be produced for the third. Give 17 to 1,643, and 18 to the 14 remaining, and for the fourth there will be 28,183. The third and fourth added together will produce the number of 29,840. "According to this calculation, all these generations will amount to the following numbers: -

Hezronites 34,360 Hamulites. 10,400 Shelanites and Zarhites 29,840 Total 74,600 5. Issachar - 54,400 "Issachar had five sons. Suppose that three of them had each five children, and the other two, six, we shall have 27 for the first generation. If we then imagine that of these 19 had each nine sons, and each of the other eight 10, the second generation will be 251. Now 241 of these, multiplied by 12, will produce 2,892, and the 10 others, multiplied by 13, will make 130; consequently the third generation will amount to 3,022. If 3,018 of these had each 17 sons, and each of the other four had 18, the fourth generation will be 51,378; the third and fourth generations, then, will produce a number of 54,400.

6. Zebulun - 57,400 "Zebulun had three sons. If we suppose that two of them had in all fourteen children, and the third, six, here will be 20 for the first generation. The second will produce 143, on multiplying 17 by 7, and 3 by 8. If we multiply 135 by 16, and 8 by 17, the third will amount to 2,296. By multiplying the third by 24, the fourth will give us 55,104. The two last will produce, together, 57,400.

7. Gad - 45,650 "Gad had seven sons.

Generations of Gad I. Generation multiply 3 by 9, and 4 by 10 = 67 II. Generation multiply 61 by 7, and 6 by 8 = 475 III. Generation multiply 471 by 8, and 4 by 9 = 3,804 IV. Generation multiply 3,802 by 11, and 2 by 12 = 41,846 Amount of generations III and IV = 45,650 7. Asher - 41,500 "The sons of Asher, Jimnah, Ishua, and Isui, multiplied by 8, produce for the I. Generation = 24 II. Generation multiply 24 by 8 = 192 III. Generation multiply 182 by 11, and 10 by 12 = 2,122 IV. Generation multiply 2,118 by 12, and 4 by 13 = 25,468 Amount of generations III and IV = 27,590 "Heber and Malchiel were sons of Beriah. Now these two sons multiplied by 5, give us for I. Generation = 10 II. Generation multiply 10 by 11 = 110 III. Generation multiply by 9 = 990 IV. Generation multiply by 12 = 11,880 Amount of generations III and IV = 12,870 "Another son of Beriah had in the I. Generation = 1 II. Generation multiply by 8 = 8 III. Generation multiply by 10 = 80 IV. Generation multiply by 12 = 960 Amount of generations III and IV = 1,040

All these generations added together amount to 41,500

9. Joseph

Manasseh - 32,200 I. Generation = 10 II. Generation multiply 6 by 13, and 4 by 14 = 134 III. Generation multiply 132 by 12, and 2 by 13 = 1,610 IV. Generation multiply by 19 = 30,590 Amount of generations III and IV = 32,200

Ephraim - 40,500 I. Generation = 16 II. Generation multiply by 10 = 160 III. Generation multiply 152 by 12, and 8 by 13 = 1,928 IV. Generation multiply 1916 by 20, and 12 by 21 = 38,572 Amount of generations III and IV = 32,200

10. Benjamin - 35,400 "He had 10 sons; two of whom, multiplied by 9, and the other 8 by 10, will give for the

I. Generation = 98 II. Generation multiply 95 by 9, and 3 by 10 = 885 III. Generation multiply by 5 = 4,425 IV. Generation multiply by 7 = 30,975 Amount of generations III and IV = 35,400

11. Dan - 62,700

I. Generation = 11 II. Generation multiply by 12 = 132 III. Generation multiply by 19 = 2508 IV. Generation multiply by 24 = 60,192 Amount of generations III and IV = 62,700

12. Naphtali - 53,400 "He had 4 sons, the half of whom, multiplied by 7, and the other half by 6, give us for the

I. Generation = 26 II. Generation multiply 16 by 11, and 10 by 12 = 296 III. Generation multiply 288 by 12, and 8 by 13 = 3,560 IV. Generation multiply by 14 = 49,840 Amount of generations III and IV = 53,400

Total Number of All the Tribes I. Reuben 46,500 II. Simeon 59,300 III. Levi 22,300 IV. Judah 74,600 V. Issachar 54,400 VI. Zebulun 57,400 VII. Gad 45,650 VIII. Asher 41,500 IX. Manasseh 32,200 Ephraim 40,500 X. Benjamin 35,400 XI. Dan 62,700 XII. Naphtali 53,400 Total 625,850 "And indeed, without counting the Levites, the number of the Israelites (Num 1:46) amounts to 603,550 The Levites (Num 3:39) amount to 22,300. The whole number together, as above 625,850" In the above calculations, Scheuchzer and Reyher take for granted,

1. That from the going down to Egypt to the exodus there were four generations.

2. That the first two generations had died in Egypt.

3. That the promise of God in multiplying them as the stars of heaven, had taken place particularly in the two last generations.

4. That these two last generations alone form the aggregate sums given in the sacred text.

5. That their method of accounting for this aggregate through the four generations, is not only perfectly natural and mathematical, but strictly accordant with the promises made by God to them, as the sum of each tribe sufficiently proves.

6. That the whole account shows the truth of the Divine promise, the great accuracy of the Jewish lawgiver, and a proof of the inspiration of the sacred writings.

But even to these calculations and deductions there may be objections, e. g. "Scheuchzer gives to 2,508 families of Dan, 24 male children, each above the age of 20: we may fairly allow an equal number of females, and add 5 more under 20, as in the note under "Exo 12:37, and we have 53 children on the average through all the families of a tribe; whilst to 4,425 families of Benjamin are allotted 7 males aged 20, and adding 7 females at 5 children, we have 19 children in each family; a tolerable number; but apparently more reasonable than the other." - Anon.

In the wilderness - Where now they had been a full year or near it, as may be gathered by comparing this place with Exo 19:1 40:17.

Take the sum - This is not the same muster with that Exo 38:26, as plainly appears, because that was before the building of the tabernacle, which was built and set up on the first day of the first month, Exo 40:2, but this was after it, on the first day of the second month. And they were for different ends; that was to tax them for the charges of the tabernacle; but this was for other ends, partly that the great number of the people might be known to the praise of God's faithfulness, in making good his promises of multiplying them, and to their own encouragement: partly for the better ordering their camp and march, for they were now beginning their journey; and partly that this account might he compared with the other in the close of the book, where we read that not one of all this vast number, except Caleb and Joshua were left alive; a fair warning to all future generations to take heed of rebelling against the Lord. It is true, the sums and numbers agree in this and that computation, which is not strange, because there was not much time between the two numberings, and no eminent sin among the people in that interval, whereby God was provoked to diminish their numbers. Some conceive that in that number, Exo 30:11 - 16 and 38:25,26, the Levites were included, which are here excepted, Num 1:47, and that in that interval of time, there were grown up as many more men of those years as there were Levites of the same age. Israel - So the strangers mixed with them, were not numbered. Their fathers - The people were divided into twelve tribes, the tribes into great families, Num 26:5, these great families into lesser families called the houses of their fathers, because they were distinguished one from another by their fathers.

Reuben - The tribes are here numbered according to the order or quality of their birth, first the children of Leah, then of Rachel, and then of the handmaids.

Deuel - Called Reuel, Num 3:14, the Hebrew letters Daleth and Resh being often changed.

He numbered them - For ought that appears in one day.

By their generations - That is, the persons begotten of Reuben's immediate children, who are here subdivided into families, and they into houses, and they into particular persons.

Threescore and fourteen thousand - Far more than any other tribe, in accomplishing Jacob's prophecy, Gen 49:8 - 12.

Ephraim - Above 8000 more than Manasseh, towards the accomplishment of that promise, Gen 48:20, which the devil in vain attempted to defeat by stirring up the men of Gath against them, 1Chr 7:21,22.

Thirty five thousand - The smallest number, except one, though Benjamin had more immediate children than any of his brethren, Gen 46:21, whereas Dan had but one immediate son, Gen 46:23, yet now his number is the biggest but one of all the tribes, and is almost double to that of Benjamin. Such great and strange changes God easily can, and frequently doth make in families, 1Sam 2:5. And therefore let none boast or please themselves too much in their numerous offspring.

Levi - Because they were not generally to go out to war, which was the thing principally eyed in this muster, Nu 1:3,20,45, but were to attend upon the service of the tabernacle. They that minister upon holy things, should not entangle themselves in secular affairs. The ministry itself is work enough for a whole man, and all little enough to be employed in it.

The tabernacle of testimony - So called here, and Exo 38:21, because it was made chiefly for the sake of the ark of the testimony, which is often called the testimony.

That cometh nigh - The stranger elsewhere is one of another nation, here one of another tribe. So as to do the offices mentioned, Nu 1:50.

No wrath - From God, who is very tender of his worship, and will not suffer the profaners of it go unpunished! whose wrath is called simply wrath by way of eminency, as the most terrible kind of wrath.

1 AND the LORD spake unto Moses in the wilderness of Sinai , in the tabernacle of the congregation, on the first day of the second month, in the second year after they were come out of the land of Egypt, saying,

Where now they had been a full year or near it, as may be gathered by comparing this place with Exod. 19. 1. and 40. 17. and other places.

From the mercy-seat.

2 Take ye the sum of all the congregation of the children of Israel , after their families, by the house of their fathers, , with the number of their names, every male by their poll:

This is not the same muster with that Exod. 38. 26. as plainly appears because that was before the building of the Tabernacle, which was built and setup on the first day of the first moneth, Exod. 40. 2. but this was after it, to wit, on the first day of the second moneth, as is said ver. 1. And they were for differing ends, that was to tax them for the charges of the Tabernacle, but this was for other ends, partly that the great number of the people might be known to the praise of Gods faithfulness in making good his promises of multiplying them, and to their own comfort and encouragement, partly for the better ordering of their camp and march, for they were now beginning their journey, and partly that this account might be compared with the other in the close of the book, where we read that not one of all this vast number, except Caleb and Ioshua, were left alive, which was an evident discovery of the mischievous nature of sin, by which so vast a company were destroyed, and a fair warning to all future generations to take heed of rebelling against the Lord for which their ancestours had been so dreadfully plagued even to extirpation. It is true the sums and numbers agree in this and that computation, which is not strange, because there was not much time between the two numbrings and no eminent sin among the people in that interval, whereby God was provoked to diminish their numbers. Some conceive, that in that number, Exod. 30. and 38. the Levites were included, which are here excepted ver. 47. and that in that interval of time there were grown up as many more men of those years as there were Levites of the same age.

So the strangers mixed with them were not numbred.

The people were divided into twelve Tribes, the Tribes into great Families Num. 26. 5. these great Families into lesser Families called the houses of their fathers, because they were distinguished one from another by their fathers.

Marginal references: Exod. 30. 12.

4 And with you there shall be a man of every tribe ▪ every one head of the house of his fathers.

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

5 And these are the names of the men that shall stand with you : of the tribe of Reuben ; Elizur the son of Shedeur.

To wit, with Moses and Aaron, who were the chief managers of the work.

The Tribes are here numbred according to the order or quality of their birth, first the children of Leah, then of Rachel, and then of the handmaids.

14 Of Gad; Eliasaph the son of Deuel .

Called Reuel, Numb. 2. 14. the Hebrew letters Daleth and Resh being very like and oft changed.

16 These were the renowned of the congregation, princes of the tribes of their fathers, heads of thousands in Israel.

Heb. the named or called, to wit, by Moses and by Gods appointment, to manage this affair and others as there was occasion. Compare Numb. 16. 2. and 26. 9.

See Exod. 18. 21. Numb. 10. 4.

20 And the children of Reuben, Israels eldest son, by their generations , after their families, by the house of their fathers, according to the number of the names, by their polls, every male from twenty years old and upward, all that were able to go forth to war.

Heb. to wit, their generations, i. e. the persons begotten of Reubens immediate Children, who are here subdivided into families, and they into houses, and they into particular persons.

27 Those that were numbred of them, even of the tribe of Judah, were threescore and fourteen thousand and six hundred .

Far more than any other tribe, in accomplishing of Iacobs prophecy, Gen. 49.

33 Those that were numbred of them, even of the tribe of Ephraim, were fourty thousand and five hundred .

Above 8000 more than Manasseh, towards the accomplishment of that promise Gen. 48. 20. which the Devil in vam attempted to defeat by stirring up the men of Gath against them, i Chron. 7. 21, 22.

37 Those that were numbred of them, even of the tribe of Benjamin, were thirty and five thousand and four hundred .

The smallest number except one, though Benjamin had more immediate children than any of his brethren, Gen. 46. 21. whereas Dan had but one immediate son, Gen. 46. 23. yet now his number is the biggest but one of all the Tribes, and is almost double to that of Benjamin. Such great and strange changes God easily can, and frequently doth, make in families, 1 Sam 2. 5. And therefore let none boast or please themselves too much in their numerous off-spring.

49 Onely thou shalt not number the tribe of Levi , neither take the sum of them among the children of Israel.

Because they were not generally to go out to war, which was the thing principally eyed in this muster, ver. 3, 20, 45. but were to attend upon the service of the Tabernacle, and therefore are reserved to another distinct muster, Numb. 3. 15. and 4. 2. &c. And least this should be thought to be designed and done through Moses his ambition to give his own Tribe the preeminence, he assures them it was done by Gods express command.

50 But thou shalt appoint the Levites over the tabernacle of testimony , and over all the vessels thereof, and over all things that belong to it: they shall bear the tabernacle, and all the vessels thereof, and they shall minister unto it, and shall encamp round about the tabernacle.

So called here and Exod. 38. 21. because it was made chiefly for the sake of the Ark of the Testimony, 2 Sam. 7. 2. which is oft called the Testimony, as hath been observed before.

51 And when the tabernacle setteth forward, the Levites shall take it down: and when the tabernacle is to be pitched, the Levites shall set it up: and the stranger that cometh nigh , shall be put to death.

The stranger elsewhere is one of another Nation, here one of another Tribe, one no Levite.

So as to do the offices mentioned ver. 50.

53 But the Levites shall pitch round about the tabernacle of testimony, that there be no wrath upon the congregation of the children of Israel: and the Levites shall keep the charge of the tabernacle of testimony.

To wit, from God, who is very tender of his worship, and will not suffer the profaners of it to go unpunished, whose wrath is called simply Wrath by way of eminency, as the most terrible kind of wrath.

(i. e.) Shall suffer no stranger to approach through curiosity or any other motive.

The Fourth Book Of Moses (Numbers)

Introduction

Contents, and Arrangement of the Book of Numbers

The fourth book of Moses, which the Jews call either Vayedabber (וידבר), from the opening word, מספרים (Ἀριθμοί, Numeri, lxx, Vulg.), or פקודים recensiones (= liber recensionum), and to which the heading במדבר (in the wilderness) is given in the Masoretic texts with a more direct reference to its general contents, narrates the guidance of Israel through the desert, from Mount Sinai to the border of Canaan by the river Jordan, and embraces the whole period from the second month of the second year after the Exodus from Egypt to the tenth month of the fortieth year.

As soon as their mode of life in a spiritual point of view had been fully regulated by the laws of Leviticus, the Israelites were to enter upon their journey to Canaan, and take possession of the inheritance promised to their fathers. But just as the way from Goshen to Sinai was a preparation of the chosen people for their reception into the covenant with God, so the way from Sinai to Canaan was also a preparation for the possession of the promised land. On their journey through the wilderness the Israelites were to experience on the one hand the faithful watchfulness and gracious deliverance of their God in every season of distress and danger, as well as the stern severity of the divine judgments upon the despisers of their God, that they might learn thereby to trust entirely in the Lord, and strive after His kingdom alone; and on the other hand they were to receive during their journey the laws and ordinances relating to their civil and political constitution, and thereby to be placed in a condition to form and maintain themselves as a consolidated nation by the side of and in opposition to the earthly kingdoms formed by the nations of the world, and to fulfil the task assigned them by God in the midst of the nations of the earth. These laws, which were given in part at Sinai, in relation to the external and internal organization of the tribes of Israel as the army and the congregation of Jehovah, and in part on various occasions during the march through the desert, as well as after their arrival in the steppes of Moab, on the other side of the Jordan opposite to Jericho, with especial reference to the conquest of Canaan and their settlement there, are not only attached externally to the history itself in the order in which they were given, but are so incorporated internally into the historical narrative, according to their peculiar character and contents, as to form a complete whole, which divides itself into three distinct parts corresponding to the chronological development of the history itself.

The First part, which extends from ch. 1-10:10, contains the preparations for departing from Sinai, arranged in four groups: - viz., (1) the outward arrangement and classification of the tribes in the camp and on their march, or the numbering and grouping of the twelve tribes around the sanctuary of their God (ch. 1 and 2), and the appointment of the Levites in the place of the first-born of the nation to act as servants of the priests in the sanctuary (ch. 3 and 4); (2) the internal or moral and spiritual organization of the nation as the congregation of the Lord, by laws relating to the maintenance of the cleanliness of the camp, restitution for trespasses, conjugal fidelity, the fulfilment of the vow of the Nazarite, and the priestly blessing (ch. 5 and 6); (3) the closing events at Sinai, viz., the presentation of dedicatory offerings on the part of the tribe princes for the transport of the tabernacle and the altar service (ch. 7), the consecration of the Levites (ch. 8), and the feast of Passover, with an arrangement for a supplementary Passover (Num 9:1-14); (4) the appointment of signs and signals for the march in the desert (ch. 9:5-10:10). In the Second part (Num 10:11-21), the history of the journey is given in the three stages of its progress from Sinai to the heights of Pisgah, near to the Jordan, viz., (1) from their departure from the desert of Sinai (ch. 10:11-36) to their arrival at the desert of Paran, at Kadesh, including the occurrences at Tabeerah, at the graves of lust, and at Hazeroth (ch. 11 and 12), and the events at Kadesh which led God to condemn the people who had revolted against Him to wander in the wilderness for forty years, until the older generation that came out of Egypt had all died (ch. 13 and 14); (2) all that is related of the execution of this divine judgment, extending from the end of the second year to the reassembling of the congregation at Kadesh at the beginning of the fortieth year, is the history of the rebellion and destruction of Korah (ch. 16-17:15), which is preceded by laws relating to the offering of sacrifices after entering Canaan, to the punishment of blasphemers, and to mementos upon the clothes (ch. 15), and followed by the divine institution of the Aaronic priesthood (ch.17:16-28), with directions as to the duties and rights of the priests and Levites (ch. 18), and the law concerning purification from uncleanness arising from contact with the dead (ch. 19); (3) the journey of Israel in the fortieth year from Kadesh to Mount Hor, round Mount Seir, past Moab, and through the territory of the Amorites to the heights of Pisgah, with the defeat of the kings of the Amorites, Sihon and Og, and the conquest of their kingdoms in Gilead and Bashan (ch. 20 and 21). In the Third part (ch. 22-36), the events which occurred in the steppes of Moab, on the eastern side of the plain of Jordan, are gathered into five groups, with the laws that were given there, viz., (1) the attempts of the Moabites and Midianites to destroy the people of Israel, first by the force of Balaam’s curse, which was turned against his will into a blessing (ch. 22-24), and then by the seduction of the Israelites to idolatry (ch. 25); (2) the fresh numbering of the people according to their families (ch. 26), together with a rule for the inheritance of landed property by daughters (Num 27:1-11), and the appointment of Joshua as the successor of Moses (ch. 27:12-23); (3) laws relating to the sacrifices to be offered by the congregation on the Sabbath and feast days, and to the binding character of vows made by dependent persons (ch. 28-30); (4) the defeat of the Midianites (ch. 31), the division of the land that had been conquered on the other side of the Jordan among the tribes of Reuben, Gad, and half Manasseh (ch. 32), and the list of the halting-places (ch. 33:1-49); (5) directions as to the expulsion of the Canaanites, the conquest of Canaan and division of it among the tribes of Israel, the Levites and free cities, and the marriage of heiresses (ch. 33:50-36).

I. Preparations for the Departure of Israel from Sinai - Numbers 1:1-10:10

Numbering of the People of Israel at Sinai -  Numbers 1-4

Four weeks after the erection of the tabernacle (cf. Num 1:1 and Exo 40:17), Moses had the number of the whole congregation taken, by the command of God, according to the families and fathers’ houses of the twelve tribes, and a list made of all the males above twenty years of age for service in the army of Jehovah (Num 1:1-3). Nine months before, the numbering of the people had taken place for the purpose of collecting atonement-money from every male of twenty years old upwards (Exo 30:11., compared with Num 38:25-26), and the result was 603,550, the same number as is given here as the sum of all that were mustered in the twelve tribes (Num 1:46). This correspondence in the number of the male population after the lapse of a year is to be explained, as we have already observed at Exo 30:16, simply from the fact that the result of the previous census, which was taken for the purpose of raising head-money from every one who was fit for war, was taken as the basis of the mustering of all who were fit for war, which took place after the erection of the tabernacle; so that, strictly speaking, this mustering merely consisted in the registering of those who had been numbered in the public records, according to their families and fathers’ houses. It is most probable, however, that the numbering and registering took place according to the classification adopted at Jethro’s suggestion for the administration of justice, viz., in thousands, hundred, fifties, and tens (Exo 18:25), and that the number of men in the different tribes was reckoned in this way simply by thousands, hundreds, and tens-a conclusion which we may draw from the fact, that there are no units given in the case of any of the tribes. On this plan the supernumerary units might be used to balance the changes that had taken place in the actual condition of the families and fathers’ houses, between the numbering and the preparation of the muster-rolls, so that the few changes that had occurred in the course of nine months among those who were fit for war were not taken any further into consideration, on account of their being so inconsiderable in relation to the total result. A fresh census was taken 38 years later in the steppes of Moab (Num 26), for the division of the land of Canaan among the tribes according to the number of their families (Num 33:54). The number which this gave was 601,730 men of twenty years old and upwards, not a single one of whom, with the exception of Joshua and Caleb, was included among those that were mustered at Sinai, because the whole of that generation had died in the wilderness (Num 26:63.). In the historical account, instead of these exact numbers, the number of adult males is given in a round sum of 600,000 (Num 11:21; Exo 12:37). To this the Levites had to be added, of whom there were 22,000 males at the first numbering and 23,000 at the second, reckoning the whole from a month old and upwards (Num 3:39; Num 26:62). Accordingly, on the precarious supposition that the results obtained from the official registration of births and deaths in our own day furnish any approximative standard for the people of Israel, who had grown up under essentially different territorial and historical circumstances, the whole number of the Israelites in the time of Moses would have been about two millions.Statistics show that, out of 10,000 inhabitants in any country, about 5580 are over twenty years of age (cf. Chr. Bernoulli, Hdb. der Populationistik, 1841. This is the case in Belgium, where, out of 1000 inhabitants, 421 are under twenty years of age. According to the Danish census of 1840, out of 1000 inhabitants there were -

Place

Under 20 yrs. of age

Above 20 yrs. of age

Denmark 432 568

Schleswig 436 56

Holstein 460 540

Lauenburg 458 542

According to this standard, if there were 600,000 males in Israel above twenty years of age, there would be in all 1,000,000 or 1,100,000 males, and therefore, including the females, more than two millions.)

Modern critics have taken offence at these numbers, though without sufficient reason.Knobel has raised the following objections to the historical truth or validity of the numbers given above: (1.) So large a number could not possibly have lived for any considerable time in the peninsula of Sinai, as modern travellers estimate the present population at not more than from four to seven thousand, and state that the land could never have been capable of sustaining a population of 50,000. But the books of Moses do not affirm that the Israelites lived for forty years upon the natural produce of the desert, but that they were fed miraculously with manna by God (see at Exo 16:31). Moreover, the peninsula of Sinai yielded much more subsistence in ancient times than is to be found there at present, as is generally admitted, and only denied by Knobel in the interests of rationalism. The following are Ritter's remarks in his Erdkunde, 14 pp. 926-7: “We have repeatedly referred above to the earlier state of the country, which must have been vastly different from that of the present time. The abundant vegetation, for example; the larger number of trees, and their superiority in size, the destruction of which would be followed by a decrease in the quantity of smaller shrubs, etc.; also the greater abundance of the various kinds of food of which the children of Israel could avail themselves in their season; the more general cultivation of the land, as seen in the monumental period of the earliest Egyptians, viz., the period of their mines and cities, as well as in Christian times in the wide-spread remains of monasteries, hermitages, walls, gardens, fields, and wells; and, lastly, the possibility of a better employment of the temporary flow of water in the wadys, and of the rain, which falls by no means unfrequently, but which would need to be kept with diligence and by artificial means for the unfruitful periods of the year, as is the case in other districts of the same latitude. These circumstances, which are supported by the numerous inscriptions of Sinai and Serbal, together with those in the Wady Mokatteb and a hundred other valleys, as well as upon rocky and mountainous heights, which are now found scattered in wild solitude and utter neglect throughout the whole of the central group of mountains, prove that at one time a more numerous population both could and did exist there.” (2.) “If the Israelites had been a nation of several millions in the Mosaic age, with their bravery at that time, they would have conquered the small land more easily and more rapidly than they seem to have done according to the accounts in the books of Joshua, Judges, and Samuel, which show that they were obliged to tolerate the Canaanites for a long time, that they were frequently oppressed by them, and that it was not till the time of David and Solomon that their supremacy was completely established,” This objection of Knobe’s is founded upon the supposition that the tribes of Canaan were very small and weak. But where has he learned that? As they had no less than 31 kings, according to Josh 12, and dwelt in many hundreds of towns, they can hardly have been numerically weaker than the Israelites with their 600,000 men, but in all probability were considerably stronger in numbers, and by no means inferior in bravery; to say nothing of the fact that the Israelites neither conquered Canaan under Joshua by the strength of their hands, nor failed to exterminate them afterwards from want of physical strength. (3.) Of the remaining objections, viz., that so large a number could not have gone through the Arabian Gulf in a single night, or crossed the Jordan in a day, that Joshua could not have circumcised the whole of the males, etc., the first has been answered on pp. 350, 351, by a proof that it was possible for the Red Sea to be crossed in a given time, and the others will be answered when we come to the particular events referred to.

When David had the census taken by Joab, in the closing years of his reign, there were 800,000 men capable of bearing arms in Israel, and 500,000 in Judah (2Sa 24:9). Now, if we suppose the entire population of a country to be about four times the number of its fighting men, there would be about five millions of inhabitants in Palestine at that time. The area of this land, according to the boundaries given in Num 34:2-12, the whole of which was occupied by Israel and Judah in the time of David, with the exception of a small strip of the Phoenician coast, was more than 500 square miles.The German mile being equal to about five English miles, this would give 12,500 square miles English.

Accordingly there would be 10,000 inhabitants to each square mile (German); a dense though by no means unparalleled population;In the kingdom of Saxony (according to the census of the year 1855) there are 7501 persons to the square mile; in Belgium (according to the census of 1856) 8462; and in the district of Düsseldorf there are 98·32 square miles and (according to the census of 1855) 1,007,570 inhabitants, so that there must be 10,248 persons to the square mile. Consequently, not only could more than five millions have lived in Palestine, but, if we take into account on the one hand what is confirmed by both biblical and other testimonies, viz., the extraordinary fertility of the land in ancient times (cf. v. Raumer, Pal. pp. 92ff.), and on the other hand the well-known fact that the inhabitants of warm countries require less food than Europeans living in colder climates, they could also have found a sufficient supply of food. so that it is certainly possible that in the time of Christ it may have been more numerous still, according to the account of Josephus, which are confirmed by Dio Cassius (cf. C. v. Raumer, Palästina, p. 93). And if Canaan could contain and support five millions of inhabitants in the flourishing period of the Israelitish kingdom, two millions or more could easily have settled and been sustained in the time of Joshua and the Judges, notwithstanding the fact that there still remained large tracts of land in the possession of the Canaanites and Philistines, and that the Israelites dwelt in the midst of the Canaanitish population which had not yet been entirely eradicated (Jdg 3:1-5).

If we compare together the results of the two numbering in the second and fortieth years of their march, we shall find a considerable increase in some of the tribes, and a large decrease in others. The number of men of twenty years old and upwards in the different tribes was as follows: -

Tribe 1st Numbering 2nd Numbering

Reuben 46,500 43,730

Simeon 59,300 22,200

Gad 45,650 40,500

Judah 74,600 76,500

Issachar 54,400 64,300

Zebulon 57,400 60,500

Ephraim 40,500 32,500

Manasseh 32,200 52,700

Benjamin 35,400 45,600

Dan 62,700 64,400

Asher 41,500 53,400

Naphtali 53,400 45,400

Total 603,550 601,730

Consequently by the second numbering Dan had increased 1700, Judah 1900, Zebulon 3100, Issachar 9900, Benjamin 10,200, Asher 11,900, Manasseh 20,900. This increase, which was about 19 per cent. in the case of Issachar, 29 per cent. in that of Benjamin and Asher, and 63 per cent. in that of Manasseh, is very large, no doubt; but even that of Manasseh is not unparalleled. The total population of Prussia increased from 10,349,031 to 17,139,288 between the end of 1816 and the end of 1855, that is to say, more than 65 per cent. in 39 years; whilst in England the population increased 47 per cent. between 1815 and 1849, i.e., in 34 years. On the other hand, there was a decrease in Reuben of 2770, in Gad of 5150, and Ephraim of 8000, in Naphtali of 8000, and in Simeon of 37,100. The cause of this diminution of 6 per cent. in the case of Reuben, 12 per cent. in Gad, 15 per cent. in Naphtali, 20 per cent. in Ephraim, and nearly 63 per cent. in Simeon, it is most natural to seek for in the different judgments which fell upon the nation. If it be true, as the earlier commentators conjectured, with great plausibility, on account of the part taken by Zimri, a prince of the tribe (Num 25:6, Num 25:14), that the Simeonites were the worst of those who joined in the idolatrous worship of Baal Peor, the plague, in which 24,000 men were destroyed (Num 25:9), would fall upon them with greater severity than upon the other tribes; and this would serve as the principal explanation of the circumstance, that in the census which was taken immediately afterwards, the number of men in that tribe who were capable of bearing arms had melted away to 22,200. But for all that, the total number included in the census had only been reduced by 1820 men during the forty years of their journeying through the wilderness.

The tribe of Levi appears very small in comparison with the rest of the tribes. In the second year of their journey, when the first census was taken, it only numbered 22,000 males of a month old and upwards; and in the fortieth year, when the second was taken, only 23,000 (Num 3:39; Num 26:62). “Reckoning,” says Knobel, “that in Belgium, for example, in the rural districts, out of 10,000 males, 1074 die in the first month after their birth, and 3684 between the first month and the twentieth year, so that only 5242 are then alive, the tribe of Levi would only number about 13,000 men of 20 years old and upwards, and consequently would not be half as numerous as the smallest of the other tribes, whilst it would be hardly a sixth part the size of Judah, which was the strongest of the tribes.” But notwithstanding this, the correctness of the numbers given is not to be called in question. It is not only supported by the fact, that the number of the Levites capable of service between the ages of 30 and 50 amounted to 8580 (Num 4:48), - a number which bears the most perfect proportion to that of 22,000 of a month old and upwards, - but is also confirmed by the fact, that in the time of David the tribe of Levi only numbered 38,000 of thirty years old and upwards (1Ch 23:3); so that in the interval between Moses and David their rate of increase was still below that of the other tribes, which had grown from 600,000 to 1,300,000 in the same time. Now, if we cannot discover any reason for this smaller rate of increase in the tribe of Levi, we see, at any rate, that it was not uniform in the other tribes. If Levi was not half as strong as Manasseh in the first numbering, neither Manasseh nor Benjamin was half as strong as Judah; and in the second numbering, even Ephraim had not half the number of men that Judah had.

A much greater difficulty appears to lie in the fact, that the number of all the male first-born of the twelve tribes, which was only 22,273 according to the census taken for the purpose of their redemption by the Levites (Num 3:43), bore no kind of proportion to the total number of men capable of bearing arms in the whole of the male population, as calculated from these. If the 603,550 men of twenty years old and upwards presuppose, according to what has been stated above, a population of more than a million males; then, on the assumption that 22,273 was the sum total of the first-born sons throughout the entire nation, there would be only one first-born to 40 or 45 males, and consequently every father of a family must have begotten, or still have had, from 39 to 44 sons; whereas the ordinary proportion of first-born sons to the whole male population is one to four. But the calculation which yields this enormous disproportion, or rather this inconceivable proportion, is founded upon the supposition that the law, which commanded the sanctification of the male first-born, had a retrospective force, and was to be understood as requiring that not only the first-born sons, who were born from the time when the law was given, but all the first-born sons throughout the entire nation, should be offered to the Lord and redeemed with five shekels each, even though they were fathers or grandfathers, or even great-grandfathers, at that time. Now if the law is to be interpreted in this sense, as having a retrospective force, and applying to those who were born before it was issued, as it has been from the time of J. D. Michaelis down to that of Knobel, it is an unwarrantable liberty to restrict its application to the first-born sons, who had not yet become fathers themselves-a mere subterfuge, in fact, invented for the purpose of getting rid of the disproportion, but without answering the desired end.This is evident from the different attempts which have been made to get rid of the difficulty, in accordance with this hypothesis. J. D. Michaelis thought that he could explain the disproportion from the prevalence of polygamy among the Israelites; but he has overlooked the fact, that polygamy never prevailed among the Israelites, or any other people, with anything like the universality which this would suppose. Hävernick adopted this view, but differed so far from Michaelis, that he understood by first-born only those who were so on both the father’s and mother’s side, - a supposition which does not remove the difficulty, but only renders it perfectly incredible. Others imagined, that only those first-born were counted who had been born as the result of marriages contracted within the last six years. Baumgarten supports this on the ground that, according to Lev 27:6, the redemption-fee for boys of this age was five shekels (Num 3:47); but this applies to vows, and proves nothing in relation to first-born, who could not have been the object of a vow (Lev 27:26). Bunsen comes to the same conclusion, on the ground that it was at this age that children were generally dedicated to Moloch (sic!). Lastly, Kurtz endeavours to solve the difficulty, first, by referring to the great fruitfulness of the Israelitish women; secondly, by excluding, (a) the first-born of the father, unless at the same time the first-born of the mother; (b) all the first-born who were fathers of families themselves; and thirdly, by observing, that in a population of 600,000 males above 20 years of age, we may assume that there would be about 200,000 under the age of fifteen. Now, if we deduct these 200,000 who were not yet fifteen, from the 600,000 who were above twenty, there would remain 400,000 married men. “In that case the total number of 22,273 first-born would yield this proportion, that there would be one first-born to nine male births. And on the ground assigned under No. 2(a), this proportion would have to be reduced one-half. So that for every family we should have, on an average, four or five sons, or nine children, - a result by no means surprising, considering the fruitfulness of Hebrew marriages.” This would be undoubtedly true, and the facit of the calculation quite correct, as 9 x 22,273 = 200,457, if only the subtraction upon which it is based were reconcilable with the rules of arithmetic, or if the reduction of 600,000 men to 400,000 could in any way be justified.

If we look more closely at the law, we cannot find in the words themselves “all the first-born, whatsoever openeth the womb” (Exo 13:2, cf. Num 3:12), or in the ratio legis, or in the circumstances under which the law was given, either a necessity or warrant for any such explanation or extension. According to Exo 13:2, after the institution of the Passover and its first commemoration, God gave the command, “Sanctify unto Me all the first-born both of man and of beast;” and added, according to Num 3:11., the further explanation, that when the Israelites came into the land of Canaan, they were to set apart every first-born unto the Lord, but to redeem their first-born sons. This further definition places it beyond all doubt, that what God prescribed to His people was not a supplementary sanctification of all the male first-born who were then to be found in Israel, but simply the sanctification of all that should be born from that time forward. A confirmation of this is to be found in the explanation given in Num 3:13 and Num 8:17 : “All the first-born are Mine; for on the day that I smote all the first-born in the land of Egypt, I hallowed unto Me all the first-born in Israel, both man and beast.” According to this distinct explanation, God had actually sanctified to Himself all the first-born of Israel by the fact, that through the blood of the paschal lamb He granted protection to His people form the stroke of the destroyer (Exo 12:22-23), and had instituted the Passover, in order that He might therein adopt the whole nation of Israel, with all its sons, as the people of His possession, or induct the nation which He had chosen as His first-born son (Exo 4:22) into the condition of a child of God. This condition of sonship was henceforth to be practically manifested by the Israelites, not only by the yearly repetition of the feast of Passover, but also by the presentation of all the male first-born of their sons and their cattle to the Lord, the first-born of the cattle being sacrificed to Him upon the altar, and the first-born sons being redeemed from the obligation resting upon them to serve at the sanctuary of their God. Of course the reference was only to the first-born of men and cattle that should come into the world from that time forward, and not to those whom God had already sanctified to Himself, by sparing the Israelites and their cattle.Vitringa drew the correct conclusion from Exo 13:11-12, in combination with the fact that this law was not carried out previous to the adoption of the Levites in the place of the first-born for service at the sanctuary - that the law was intended chiefly for the future: “This law,” he observes (in his Obs. ss. L. ii. c. 2, §13), “relates to the tabernacle to be afterwards erected, and to the regular priests to be solemnly appointed; when this law, with many others of a similar kind, would have to be observed. The first-born were set apart by God to be consecrated to Him, as servants of the priests and of the sacred things, either in their own persons, or in that of others who were afterwards substituted in the goodness of God. This command therefore presupposed the erection of the tabernacle, the ordination of priests, the building of an altar, and the ceremonial of the sacred service, and showed from the very nature of the case, that there could not be any application of this law of the first-born before that time.”

This being established, it follows that the 22,273 first-born, who were exchanged for the Levites (Num 3:45.), consisted only of the first-born sons who had been born between the time of the Exodus from Egypt and the numbering of the twelve tribes, which took place thirteen months afterwards. Now, if, in order to form an idea of the proportion which this number would bear to the whole of the male population of the twelve tribes of Israel, we avail ourselves of the results furnished by modern statistics, we may fairly assume, according to these, that in a nation comprising 603,550 males above 20 years of age, there would be 190,000 to 195,100 between the ages of 20 and 30.According to the census of the town of Basle, given byBernoulli in his Populationistik, p. 42, and classified by age, out of 1000 inhabitants in the year 1837, there were 326 under 20 years of age, 224 between 20 and 30, and 450 of 30 years old and upwards. Now, if we apply this ration to the people of Israel, out of 603,550 males of 20 years old and upwards, there would be 197,653 between the ages of 20 and 30. The statistics of the city of Vienna and its suburbs, as given by Brachelli (Geographie und Statistik, 1861), yield very nearly the same results. At the end of the year 1856 there were 88,973 male inhabitants under 20 years of age, 44,000 between 20 and 30, and 97,853 of 30 years old and upwards, not including the military and those who were in hospitals. According to this ratio, out of the 603,550 Israelites above 20 years of age, 187,209 would between 20 and 30.

And, supposing that this was the age at which the Israelites married, there would be from 19,000 to 19,500 marriages contracted upon an average every year; and in a nation which had grown up in a land so celebrated as Egypt was in antiquity for the extraordinary fruitfulness of its inhabitants, almost as many first-born, say at least 19,000, might be expected to come into the world. This average number would be greater if we fixed the age for marrying between 18 and 28, or reduced it to the seven years between 18 and 25.From a comparison with the betrothals which take place every years in the Prussian state, it is evident that the number given in the text as the average number of marriages contracted every years is not too high, but most assuredly too low. In the years 1858 there were 167,387 betrothals in a population of 17,793,900; in 1816, on the other hand, there were 117,448 in a population of 10,402,600 (vid., Brachelli, Geog. und Statistik von Preussen, 1861). The first ration, if applied to Israel with its two millions, would yield 19,000 marriages annually; the second, 22,580; whilst we have, in addition, to bear in mind how many men there are in the European states who would gladly marry, if they were not prevented from doing to by inability to find the means of supporting a house of their own.

But even without doing this, we must take into consideration the important fact that such averages, based upon a considerable length of time, only give an approximative idea of the actual state of things in any single year; and that, as a matter of fact, in years of oppression and distress the numbers may sink to half the average, whilst in other years, under peculiarly favourable circumstances, they may rise again to double the amount.How great the variations are in the number of marriages contracted year by year, even in large states embracing different tribes, and when no unusual circumstances have disturbed the ordinary course of things, is evident from the statistics of the Austrian empire as given by Brachelli, from which we may see that in the year 1851, with a total population of 36 1/2 millions, there were 361,249 betrothals, and in the year 1854, when the population had increased by half a million, only 279,802. The variations in particular districts are, as might be supposed, considerably larger.

When the Israelites were groaning under the hard lash of the Egyptian taskmasters, and then under the inhuman and cruel edict of Pharaoh, which commanded all the Hebrew boys that were born to be immediately put to death, the number of marriages no doubt diminished from year to year. But the longer this oppression continued, the greater would be the number of marriages concluded at once (especially in a nation rejoicing in the promise of numerous increase which it had received from its God), when Moses had risen up and proved himself, by the mighty signs and wonders with which he smote Egypt and its haughty king, to be the man whom the God of the fathers had sent and endowed with power to redeem His nation out of the bondage of Egypt, and lead it into Canaan, the good land that He had promised to the fathers. At that time, when the spirits of the nation revived, and the hope of a glorious future filled every years, there might very well have been about 38,000 marriages contracted in a year, say from the time of the seventh plague, three months before the Exodus, and about 37,600 children born by the second month of the second year after the Exodus, 22,273 of them being boys, as the proportion of male births to female varies very remarkably, and may be shown to have risen even as high as 157 to 100, whilst among the Jews of modern times it has frequently been as high as 6 to 5, and has even risen to 3 to 2 (or more exactly 29 to 20).According to Bernoulli (p. 143), in the city of Geneva, there were 157 boys born to every 200 girls in the year 1832. He also observes, at p. 153: “It is remarkable that, according to a very frequently observation, there are an unusual number of boys born among the Jews;” and as a proof, he cites the fact that, according to Burdach, the lists of births in Leghorn show 120 male children born among the Jews to 100 female, whilst, according to Hufeland, there were 528 male Jews and 365 female born in Berlin in the course of 16 years, the proportion therefore being 145 to 100. And, according to this same proportion, we have calculated above, that there would be 15,327 girls to 22,273 boys.

In this way the problem before us may be solved altogether independently of the question, whether the law relates to all the first-born sons on the father’s side, or only to those who were first-born on both father’s and mother’s side, and without there having been a daughter born before. This latter view we regard as quite unfounded, as a mere subterfuge resorted to for the purpose of removing the supposed disproportion, and in support of which the expression “opening the womb” (fissura uteri, i.e., qui findit uterum) is pressed in a most unwarrantable manner. On this point, J. D. Michaelis has correctly observed, that “the etymology ought not to be too strongly pressed, inasmuch as it is not upon this, but upon usage chiefly, that the force of words depends.” It is a fact common to all languages, that in many words the original literal signification falls more and more into the background in the course, of years, and at length is gradually lost sight of altogether. Moreover, the expression “openeth the womb” is generally employed in cases in which a common term is required to designate the first-born of both man and beast (Exo 13:2, Exo 13:12-15; Exo 34:19-20; Num 3:12-13; Num 8:16-17; Num 18:15; Eze 20:16); but even then, wherever the two are distinguished, the term בּכור is applied as a rule to the first-born sons, and פּטר to the first-born of animals (comp. Exo 13:13 with Exo 13:12 and Exo 13:13; and Num 34:20 with Num 34:19 and Num 34:20). On the other hand, where only first-born sons are referred to, as in Deu 21:15-17, we look in vain for the expression peter rechem, “openeth the womb.” Again, the Old Testament, like modern law, recognises only first-born sons, and does not apply the term first-born to daughters at all; and in relation to the inheritance, even in the case of two wives, both of whom had born sons to their husband, it recognises only one first-born son, so that the fact of its being the first birth on the mother’s side is not taken into consideration at all (cf. Gen 46:8; Gen 49:3; Deu 21:15-17). And the established rule in relation to the birthright, - namely, that the first son of the father was called the first-born, and possessed all the rights of the first-born, independently altogether of the question whether there had been daughters born before, - would no doubt be equally applicable to the sanctification of the first-born sons. Or are we really to believe, that inasmuch as the child first born is quite as often a girl as a boy, God exempted every father in Israel whose eldest child was a daughter from the obligation to manifest his own sonship by consecrating his first-born son to God, and so demanded the performance of this duty from half the nation only? We cannot for a moment believe that such an interpretation of the law as this would really be in accordance with the spirit of the Old Testament economy.

Num 1:1

Muster of the Twelve Tribes, with the Exception of that of Levi. - Num 1:1-3. Before the departure of Israel from Sinai, God commanded Moses, on the first of the second month in the second year after the Exodus from Egypt, to take the number of the whole congregation of the children of Israel, “according to their families, according to their fathers’ houses (see Exo 6:14), in (according to) the number of their names,” i.e., each one counted singly and entered, but only “every male according to their heads of twenty years old and upwards” (see Exo 30:14), viz., only צבא כּל־יצא “all who go forth of the army,” i.e., all the men capable of bearing arms, because by means of this numbering the tribes and their subdivisions were to be organized as hosts of Jehovah, that the whole congregation might fight as an army for the cause of their Lord (see at Exo 7:4).

Num 1:4-16

Moses and Aaron, who were commanded to number, or rather to muster, the people, were to have with them “a man of every tribe, who was head-man of his fathers’ houses,” i.e., a tribe-prince, viz., to help them to carry out the mustering. Beth aboth (“fathers’ houses”), in Num 1:2, is a technical expression for the subdivisions in which the mishpachoth, or families of the tribes, were arranged, and is applied in Num 1:4 according to its original usage, based upon the natural division of the tribes into mishpachoth and families, to the fathers’ houses which every tribe possessed in the family of its first-born. In Num 1:5-15, these heads of tribes were mentioned by name, as in Num 2:3., Num 7:12., Num 10:14. In Num 1:16 they are designated as “called men of the congregation,” because they were called to diets of the congregation, as representatives of the tribes, to regulate the affairs of the nation; also “princes of the tribes of their fathers,” and “heads of the thousands of Israel:” “prince,” from the nobility of their birth; and “heads,” as chiefs of the alaphim composing the tribes. Alaphim is equivalent to mishpachoth (cf. Num 10:4; Jos 22:14); because the number of heads of families in the mishpachoth of a tribe might easily amount to a thousand (see at Exo 18:25). In a similar manner, the term “hundred” in the old German came to be used in several different senses (see Grimm, deutsche Rechts-alterthümer, p. 532).

Num 1:17-47

This command was carried out by Moses and Aaron. They took for this purpose the twelve heads of tribes who are pointed out (see at Lev 24:11) by name, and had the whole congregation gathered together by them and enrolled in genealogical tables. התילּד, to announce themselves as born, i.e., to have themselves entered in genealogical registers (books of generations). This entry is called a פּקד, mustering, in Num 1:19, etc. In vv. 20-43 the number is given of those who were mustered of all the different tribes, and in Num 1:44-47 the total of the whole nation, with the exception of the tribe of Levi. “Their generations” (Num 1:20, Num 1:22, Num 1:24, etc.), i.e., those who were begotten by them, so that “the sons of Reuben, Simeon,” etc., are mentioned as the fathers from whom the mishpachoth and fathers’ houses had sprung. The ל before שׁמעון בּני in Num 1:22, and the following names (in Num 1:24, Num 1:26, etc.), signifies “with regard to” (as in Isa 32:1; Psa 17:4, etc.).

Num 1:48-54

Moses was not to muster the tribe of Levi along with the children of Israel, i.e., with the other tribes, or take their number, but to appoint the Levites for the service of the dwelling of the testimony (Exo 38:21), i.e., of the tabernacle, that they might encamp around it, might take it down when the camp was broken up, and set it up when Israel encamped again, and that no stranger (zar, non-Levite, as in Lev 22:10) might come near it and be put to death (see Num 3:10). The rest of the tribes were to encamp every man in his place of encampment, and by his banner (see at Num 2:2), in their hosts (see Num 2), that wrath might not come upon the congregation, viz., through the approach of a stranger. קצף, the wrath of Jehovah, breaking in judgment upon the unholy who approached His sanctuary in opposition to His command (Num 8:19; Num 18:5, Num 18:22). On the expression “keep the charge” (shamar mishmereth), see at Gen 26:5 and Lev 8:35.

Numbers

The titles of the five books of Moses, which we use in our Bibles, are all borrowed from the Greek translation of the Seventy, the most ancient version of the Old Testament that we know of. But the title of this book only we turn into English; in all the rest we retain the Greek word itself, for which difference I know no reason but that the Latin translators have generally done the same. Otherwise this book might as well have been called Arithmoi, the Greek title, as the first Genesis, and the second Exodus; or these might as well have been translated, and called, the first the Generation, or Original, the second the Out-let, or Escape, as this Numbers.—This book was thus entitled because of the numbers of the children of Israel, so often mentioned in this book, and so well worthy to give a title to it, because it was the remarkable accomplishment of God's promise to Abraham that his seed should be as the stars of heaven for multitude. It also relates to two numberings of them, None at Mount Sinai (ch. i.), the other in the plains of Moab, thirty-nine years after, ch. xxvi. And not three men the same in the last account that were in the first. The book is almost equally divided between histories and laws, intermixed.

We have here, I. The histories of the numbering and marshalling of the tribes (ch. i.-iv.), the dedication of the altar and Levites (ch. vii. viii.), their march (ch. ix. x.), their murmuring and unbelief, for which they were sentenced to wander forty years in the wilderness (ch. xi.-xiv.), the rebellion of Korah (ch. xvi. xvii.), the history of the last year of the forty (ch. xx.-xxvi.), the conquest of Midian, and the settlement of the two tribes (ch. xxxi. xxxii.), with an account of their journeys, ch. xxxiii. II. Divers laws about the Nazarites, &c. (ch. v. vi.); and again about the priests' charge, &c. (ch. xviii. xix.), feasts (ch. xxviii. xxix.), and vows (ch. xxx.), and relating to their settlement in Canaan, ch. xxvii. xxxiv. xxxv. xxxvi.. An abstract of much of this book we have in a few words in Ps. xcv. 10, Forty years long was I grieved with this generation; and an application of it to ourselves in Heb. iv. 1, Let us fear lest we seem to come short. Many considerable nations there were now in being, that dwelt in cities and fortified towns, of which no notice is taken, no account kept, by the sacred history: but very exact records are kept of the affairs of a handful of people, that dwelt in tents, and wandered strangely in a wilderness, because they were the children of the covenant. For the Lord's portion is his people, Jacob is the lot of his inheritance.

Israel was now to be formed into a commonwealth, or rather a kingdom; for "the Lord was their King" (1 Sam. xii. 12), their government a theocracy, and Moses under him was king in Jeshurun, Deut. xxxiii. 5. Now, for the right settlement of this holy state, next to the institution of good laws was necessary the institution of good order; and account therefore must be taken of the subjects of this kingdom, which is done in this chapter, where we have, I. Orders given to Moses to number the people, ver. 1-4. II. Persons nominated to assist him herein, ver. 5-16. III. The particular number of each tribe, as it was given in to Moses, ver. 17-43. IV. The sum total of all together, ver. 44-46. V. An exception of the Levites, ver. 47, &c.

The Numbering of the Israelites. (b. c. 1490.)

1 And the Lord spake unto Moses in the wilderness of Sinai, in the tabernacle of the congregation, on the first day of the second month, in the second year after they were come out of the land of Egypt, saying, 2 Take ye the sum of all the congregation of the children of Israel, after their families, by the house of their fathers, with the number of their names, every male by their polls; 3 From twenty years old and upward, all that are able to go forth to war in Israel: thou and Aaron shall number them by their armies. 4 And with you there shall be a man of every tribe; every one head of the house of his fathers. 5 And these are the names of the men that shall stand with you: of the tribe of Reuben; Elizur the son of Shedeur. 6 Of Simeon; Shelumiel the son of Zurishaddai. 7 Of Judah; Nahshon the son of Amminadab. 8 Of Issachar; Nethaneel the son of Zuar. 9 Of Zebulun; Eliab the son of Helon. 10 Of the children of Joseph: of Ephraim; Elishama the son of Ammihud: of Manasseh; Gamaliel the son of Pedahzur. 11 Of Benjamin; Abidan the son of Gideoni. 12 Of Dan; Ahiezer the son of Ammishaddai. 13 Of Asher; Pagiel the son of Ocran. 14 Of Gad; Eliasaph the son of Deuel. 15 Of Naphtali; Ahira the son of Enan. 16 These were the renowned of the congregation, princes of the tribes of their fathers, heads of thousands in Israel.

I. We have here a commission issued out for the numbering of the people of Israel; and David, long after, paid dearly for doing it without a commission. Here is,

1. The date of this commission, v. 1. (1.) The place: it is given at God's court in the wilderness of Sinai, from his royal palace, the tabernacle of the congregation. (2.) The time: In the second year after they came up out of Egypt; we may call it the second year of that reign. The laws in Leviticus were given in the first month of that year; these orders were given in the beginning of the second month.

2. The directions given for the execution of it, v. 2, 3. (1.) None were to be numbered but the males, and those only such as were fit for war. None under twenty years old; for, though some such might have bulk and strength enough for military service, yet, in compassion to their tender years, God would not have them put upon it to bear arms. (2.) Nor were any to be numbered who through age, or bodily infirmity, blindness, lameness, or chronical diseases, were unfit for war. The church being militant, those only are reputed the true members of it that have enlisted themselves soldiers of Jesus Christ; for our life, our Christian life, is a warfare. (3.) The account was to be taken according to their families, that it might not only be known how many they were, and what were their names, but of what tribe and family, or clan, nay, of what particular house every person was; or, reckoning it the muster of an army, to what regiment every man belonged, that he might know his place himself and the government might know where to find him. They were numbered a little before this, when their poll-money was paid for the service of the tabernacle, Exod. xxxviii. 25, 26. But it should seem they were not then registered by the house of their fathers, as now they were. Their number was the same then that it was now: 603,550 men; for as many as had died since then, and were lost in the account, so many had arrived to be twenty years old, and were added to the account. Note, As one generation passeth a way another generation cometh. As vacancies are daily made, so recruits are daily raised to fill up the vacancies, and Providence takes care that, one time or other, in one place or other, the births shall balance the burials, that the race of mankind and the holy seed may not be cut off and become extinct.

3. Commissioners are named for the doing of this work. Moses and Aaron were to preside (v. 3), and one man of every tribe, that was renowned in his tribe, and was presumed to know it well, was to assist in it—the princes of the tribes, v. 16. Note, Those that are honourable should study to be serviceable; he that is great, let him be your minister, and show, by his knowing the public, that he deserves to be publicly known. The charge of this muster was committed to him who was the lord-lieutenant of that tribe. Now,

II. Why was this account ordered to be taken and kept? For several reasons. 1. To prove the accomplishment of the promise made to Abraham, that God would multiply his seed exceedingly, which promise was renewed to Jacob (Gen. xxviii. 14), that his seed should be as the dust of the earth. Now it appears that there did not fail one tittle of that good promise, which was an encouragement to them to hope that the other promise of the land of Canaan for an inheritance should also be fulfilled in its season. When the number of a body of men is only guessed at, upon the view, it is easy for one that is disposed to cavil to surmise that the conjecture is mistaken, and that, if they were to be counted, they would not be found half so many; therefore God would have Israel numbered, that it might be upon record how vastly they were increased in a little time, that the power of God's providence and the truth of his promise may be seen and acknowledged by all. It could not have been expected, in any ordinary course of nature, that seventy-five souls (which was the number of Jacob's family when he went down into Egypt) should in 215 years (and it was no longer) multiply into so many hundred thousands. It is therefore to be attributed to an extraordinary virtue in the divine promise and blessing. 2. It was to intimate the particular care which God himself would take of his Israel, and which Moses and the inferior rulers were expected to take of them. God is called the Shepherd of Israel, Ps. lxxx. 1. Now the shepherds always kept count of their flocks, and delivered them by number to their under-shepherds, that they might know if any were missing; in like manner God numbers his flock, that of all which he took into his fold he might lose none but upon a valuable consideration, even those that were sacrificed to his justice. 3. It was to put a difference between the true born Israelites and the mixed multitude that were among them; none were numbered but Israelites: all the world is but lumber in comparison with those jewels. Little account is made of others, but the saints God has a particular property in and concern for. The Lord knows those that are his (2 Tim. ii. 19), knows them by name, Phil. iv. 3. The hairs of their head are numbered; but he will say to others, "I never knew you, never made any account of you." 4. It was in order to their being marshalled into several districts, for the more easy administration of justice, and their more regular march through the wilderness. It is a rout and a rabble, not an army, that is not mustered and put in order.

17 And Moses and Aaron took these men which are expressed by their names: 18 And they assembled all the congregation together on the first day of the second month, and they declared their pedigrees after their families, by the house of their fathers, according to the number of the names, from twenty years old and upward, by their polls. 19 As the Lord commanded Moses, so he numbered them in the wilderness of Sinai. 20 And the children of Reuben, Israel's eldest son, by their generations, after their families, by the house of their fathers, according to the number of the names, by their polls, every male from twenty years old and upward, all that were able to go forth to war; 21 Those that were numbered of them, even of the tribe of Reuben, were forty and six thousand and five hundred. 22 Of the children of Simeon, by their generations, after their families, by the house of their fathers, those that were numbered of them, according to the number of the names, by their polls, every male from twenty years old and upward, all that were able to go forth to war; 23 Those that were numbered of them, even of the tribe of Simeon, were fifty and nine thousand and three hundred. 24 Of the children of Gad, by their generations, after their families, by the house of their fathers, according to the number of the names, from twenty years old and upward, all that were able to go forth to war; 25 Those that were numbered of them, even of the tribe of Gad, were forty and five thousand six hundred and fifty. 26 Of the children of Judah, by their generations, after their families, by the house of their fathers, according to the number of the names, from twenty years old and upward, all that were able to go forth to war; 27 Those that were numbered of them, even of the tribe of Judah, were threescore and fourteen thousand and six hundred. 28 Of the children of Issachar, by their generations, after their families, by the house of their fathers, according to the number of the names, from twenty years old and upward, all that were able to go forth to war; 29 Those that were numbered of them, even of the tribe of Issachar, were fifty and four thousand and four hundred. 30 Of the children of Zebulun, by their generations, after their families, by the house of their fathers, according to the number of the names, from twenty years old and upward, all that were able to go forth to war; 31 Those that were numbered of them, even of the tribe of Zebulun, were fifty and seven thousand and four hundred. 32 Of the children of Joseph, namely, of the children of Ephraim, by their generations, after their families, by the house of their fathers, according to the number of the names, from twenty years old and upward, all that were able to go forth to war; 33 Those that were numbered of them, even of the tribe of Ephraim, were forty thousand and five hundred. 34 Of the children of Manasseh, by their generations, after their families, by the house of their fathers, according to the number of the names, from twenty years old and upward, all that were able to go forth to war; 35 Those that were numbered of them, even of the tribe of Manasseh, were thirty and two thousand and two hundred. 36 Of the children of Benjamin, by their generations, after their families, by the house of their fathers, according to the number of the names, from twenty years old and upward, all that were able to go forth to war; 37 Those that were numbered of them, even of the tribe of Benjamin, were thirty and five thousand and four hundred. 38 Of the children of Dan, by their generations, after their families, by the house of their fathers, according to the number of the names, from twenty years old and upward, all that were able to go forth to war; 39 Those that were numbered of them, even of the tribe of Dan, were threescore and two thousand and seven hundred. 40 Of the children of Asher, by their generations, after their families, by the house of their fathers, according to the number of the names, from twenty years old and upward, all that were able to go forth to war; 41 Those that were numbered of them, even of the tribe of Asher, were forty and one thousand and five hundred. 42 Of the children of Naphtali, throughout their generations, after their families, by the house of their fathers, according to the number of the names, from twenty years old and upward, all that were able to go forth to war; 43 Those that were numbered of them, even of the tribe of Naphtali, were fifty and three thousand and four hundred.

We have here the speedy execution of the orders given for the numbering of the people. It was begun the same day that the orders were given, The first day of the second month; compare v. 18 with v. 1. Note, When any work is to be done for God it is good to set about it quickly, while the sense of duty is strong and pressing. And, for aught that appears, it was but one day's work, for many other things were done between this and the twentieth day of this month, when they removed their camp, ch. x. 11. Joab was almost ten months numbering the people in David's time (2 Sam. xxiv. 8); but then they were dispersed, now they lived closely together; then Satan proposed the doing of it, now God commanded it. It was the sooner and more easily done now because it had been done but a little while ago, and they needed but review the old books, with the alterations since made, which probably they had kept an account of as they occurred.

In the particulars here left upon record, we may observe, 1. That the numbers are registered in words at length (as I may say), and not in figures; to every one of the twelve tribes it is repeated, for the greater ceremony and solemnity of the account, that they were numbered by their generations, after their families, by the house of their fathers, according to the number of the names, to show that every tribe took and gave in the account by the same rule and in the same method, though so many hands were employed in it, setting down the genealogy first, to show that their family descended from Israel, then the families themselves in their order, then dividing each family into the houses, or subordinate families, that branched from it, and under these the names of the particular persons, according to the rules of heraldry. Thus every man might know who were his relations or next of kin, on which some laws we have already met with did depend: besides that the nearer any are to us in relation the more ready we should be to do them good. 2. That they all end with hundreds, only Gad with fifty (v. 25), but none of the numbers descend to units or tens. Some think it was a special providence that ordered all the tribes just at this time to be even numbers, and no odd or broken numbers among them, to show them that there was something more than ordinary designed in their increase, there being this uncommon in the circumstance of it. It is rather probable that Moses having some time before appointed rulers of hundreds, and rulers of fifties (Exod. xviii. 25), they numbered the people by their respective rulers, which would bring the numbers to even hundreds or fifties. 3. That Judah is the must numerous of them all, more than double to Benjamin and Manasseh, and almost 12,000 more than any other tribe, v. 27. It was Judah whom his brethren must praise because from him Messiah the Prince was to descend; but, because that was a thing at a distance, God did in many ways honour that tribe in the meantime, particularly by the great increase of it, for his sake who was to spring out of Judah (Heb. vii. 14) in the fulness of time. Judah was to lead the van through the wilderness, and therefore was furnished accordingly with greater strength than any other tribe. 4. Ephraim and Manasseh, the sons of Joseph, are numbered as distinct tribes, and both together made up almost as many as Judah; this was in pursuance of Jacob's adoption of them, by which they were equalled with their uncles Reuben and Simeon, Gen. xlviii. 5. It was also the effect of the blessing of Joseph, who was to be a fruitful bough, Gen. xlix. 22. And Ephraim the younger is put first, and is more numerous than Manasseh, for Jacob had crossed hands, and foreseen ten thousands of Ephraim and thousands of Manasseh. The fulfilling of this confirms our faith in the spirit of prophecy with which the patriarchs were endued. 5. When they came down into Egypt Dan had but one son (Gen. xlvi. 23), and so his tribe was but one family, ch. xxvi. 42. Benjamin had then ten sons (Gen. xlvi. 21), yet now the tribe of Dan is almost double in number to that of Benjamin. Note, The increasing and diminishing of families do not always go by probabilities. Some are multiplied greatly, and again are diminished, while others that were poor have families made them like a flock, Ps. cvii. 38, 39, 41; and see Job xii. 23. 6. It is said of each of the tribes that those were numbered who were able to go forth to war, to remind them that they had wars before them, though now they were in peace and met with no opposition. Let not him that girdeth on the harness boast as though he had put it off.

44 These are those that were numbered, which Moses and Aaron numbered, and the princes of Israel, being twelve men: each one was for the house of his fathers. 45 So were all those that were numbered of the children of Israel, by the house of their fathers, from twenty years old and upward, all that were able to go forth to war in Israel; 46 Even all they that were numbered were six hundred thousand and three thousand and five hundred and fifty.

We have here the sum total at the foot of the account; they were in all 600,000 fighting men, and 3550 over. Some think that when this was their number some months before (Exod. xxxviii. 26) the Levites were reckoned with them, but now that tribe was separated for the service of God, yet so many more had by this time attained to the age of twenty years as that still they were the same number, to show that whatever we part with for the honour and service of God it shall certainly be made up to us one way of other. Now we see what a vast body of men they were. Let us consider, 1. How much went to maintain all these (besides twice as many more, no question, of women and children, sick and aged, and the mixed multitude) for forty years together in the wilderness; and they were all at God's finding every day, having their food from the dew of heaven, and not from the fatness of the earth. O what a great and good housekeeper is our God, that has such numbers depending on him and receiving from him every day! 2. What work sin makes with a people; within forty years most of them would indeed have died of course for the common sin of mankind; for, when sin entered into the world, death came with it, and how great are the desolations which it makes in the earth! But, for the particular sin of unbelief and murmuring, all those that were now numbered, except two, laid their bones under their iniquity, and perished in the wilderness. 3. What a great multitude God's spiritual Israel will amount to at last; though at one time, and in one place, they seem to be but a little flock, yet when they come all together they shall be a great multitude, innumerable, Rev. vii. 9. And, though the church's beginning be small, its latter end shall greatly increase. A little one shall become a thousand.

47 But the Levites after the tribe of their fathers were not numbered among them. 48 For the Lord had spoken unto Moses, saying, 49 Only thou shalt not number the tribe of Levi, neither take the sum of them among the children of Israel: 50 But thou shalt appoint the Levites over the tabernacle of testimony, and over all the vessels thereof, and over all things that belong to it: they shall bear the tabernacle, and all the vessels thereof; and they shall minister unto it, and shall encamp round about the tabernacle. 51 And when the tabernacle setteth forward, the Levites shall take it down: and when the tabernacle is to be pitched, the Levites shall set it up: and the stranger that cometh nigh shall be put to death. 52 And the children of Israel shall pitch their tents, every man by his own camp, and every man by his own standard, throughout their hosts. 53 But the Levites shall pitch round about the tabernacle of testimony, that there be no wrath upon the congregation of the children of Israel: and the Levites shall keep the charge of the tabernacle of testimony. 54 And the children of Israel did according to all that the Lord commanded Moses, so did they.

Care is here taken to distinguish from the rest of the tribes the tribe of Levi, which, in the matter of the golden calf, had distinguished itself, Exod. xxxii. 26. Note, Singular services shall be recompensed with singular honours. Now,

I. It was the honour of the Levites that they were made guardians of the spiritualities; to them was committed the care of the tabernacle and the treasures thereof, both in their camps and in their marches. 1. When they moved the Levites were to take down the tabernacle, to carry it and all that belonged to it, and then to set it up again in the place appointed, v. 50, 51. It was for the honour of the holy things that none should be permitted to see them, or touch them, but those only who were called of God to the service. Thus we all are unfit and unworthy to have fellowship with God until we are first called by his grace into the fellowship of his Son Jesus Christ our Lord, and so, being the spiritual seed of that great high priest, are made priests to our God; and it is promised that God would take Levites to himself, even from the Gentiles, Isa. lxvi. 21. 2. When they rested the Levites were to encamp round about the tabernacle (v. 50, 53), that they might be near their work, and resident upon their charge, always ready to attend, and that they might be a guard upon the tabernacle, to preserve it from being either plundered or profaned. They must pitch round about the tabernacle, that there be no wrath upon the congregation, as there would be if the tabernacle and the charge of it were neglected, or those crowded upon it that were not allowed to come near. Note, Great care must be taken to prevent sin, because the preventing of sin is the preventing of wrath.

II. It was their further honour that as Israel, being a holy people, was not reckoned among the nations, so they, being a holy tribe, were not reckoned among other Israelites, but numbered afterwards by themselves, v. 49. The service which the Levites were to do about the sanctuary is called (as we render it in the margin) a warfare, ch. iv. 23. And, being engaged in that warfare, they were discharged from military services, and therefore not numbered with those that were to go out to war. Note, Those that minister about holy things should neither entangle themselves, nor be entangled, in secular affairs. The ministry is itself work enough for a whole man, and all little enough to be employed in it. It is an admonition to ministers to distinguish themselves by their exemplary conversation from common Israelites, not affecting to seem greater, but aiming to be really better, every way better than others.

CHAPTER I.

ANd Iehovah spake unto Moses, in the wildernesse of Sina[illegible: 1 letter], in the Tent of the congregation: in the first [day] of the second moneth, in the second yeere; after their comming forth, out of the land of Egypt, saying; Take ye, the summe of all the congregation of the sonnes of Israel; according to their families, according to the house of their fathers: by the number of the names; every male, according to their polles. From twentie yeeres old, and upward; every one that goeth forth with the armie, in Israel: ye shall muster them, by their armies, thou and Aaron. And with you there shalbe a man of every Tribe: every man shalbe head of the house of his fathers. And these are the names of the men, which shall stand with you: Of Reuben; Elizur, the son of Shedeur. Of Simeon; Shelumiel, the son of Zurishaddai. Of Iudah; Naasson, the son of Amminadab. Of Issachar; Nethaneel, the son of Zuar Of Zabulon; Eliab, the son of Helon. Of the sons of Ioseph; of Ephraim; Elishama, the son of Ammihud: of Manasses; Gamaliel, the son of Pedahzur. Of Benjamin; Abidan, the son of Gideoni. Of Dan; Ahiezer, the son of Ammishaddai. Of Aser; Pagiel, the son of Ocran. Of Gad; Eliasaph, the son of Deguel. Of Naphtali; Ahira, the son of Enan. These be the called of the congregation; Princes, of the tribes of their fathers: heads, of the thousands of Israel. And Moses and Aaron tooke these men, which are expressed, by names. And they assembled all the congregation, in the first day of the second moneth; and they declared their genealogies according to their familes, according to the house of their fathers: by the number of the names; from twentie yeeres old, and upward, according to their polles. As Iehovah commanded Moses; so he mustered them, in the wildernesse of Sinai.

And the sons of Reuben, the first-borne of Israel, were, by their generations according to their families, according to the house of their fathers: by the number of the names, according to their polles; every male, from twentie yeeres old, and upward; every one, that went forth with the armie. Those that were mustered of them, of the tribe of Reuben, were six and forty thousand, and five hundred.

Of the sonnes of Simeon; by their generations according to their families, according to the house of their fathers: those that were mustered of him, by the number of the names, according to their polles; every male, from twentie yeeres old, and upward; every one, that went forth with the armie. Those that were mustered of them, of the tribe of Simeon, were nine and fifty thousand, and three hundred.

Of the sonnes of Gad; by their generations according to their families, according to the house of their fathers: by the number of the names, from twentie yeeres old, and upward; every one, that went forth with the armie. Those that were mustered of them, of the tribe of Gad, were five and forty thousand, and six hundred, and fifty.

Of the sonnes of Iudah; by their generations according to their families, according to the house of their fathers: by the number of the names, from twentie yeeres old, and upward; every one, that went forth with the armie. Those that were mustered of them, of the tribe of Iudah, were foure and seventy thousand, and six hundred.

Of the sonnes of Issachar; by their generations according to their families, according to the house of their fathers: by the number of the names, from twentie yeeres old, and upward; every one, that went forth with the armie. Those that were mustered of them, of the tribe of Issachar, were foure and fifty thousand, and foure hundred.

Of the sonnes of Zabulon; by their generations according to their families, according to the house of their fathers: by the number of the names, from twentie yeeres old, and upward; every one, that went forth with the armie. Those that were mustered of them, of the tribe of Zabulon, were seven and fiftie thousand, and foure hundred.

Of the sonnes of Ioseph, of the sonnes of Ephraim; by their generations according to their families, according to the house of their fathers: by the number of the names, from twentie yeeres old, and upward; every one, that went forth with the armie. Those that were mustered of them, of the tribe of Ephraim, were fortie thousand, and five hundred.

Of the sonnes of Manasses; by their generations, according to their families, according to the house of their fathers: by the number of their names, from twentie yeeres old, and upward; every one, that went forth with the armie. Those that were mustered of them, of the tribe of Manasses, were two and thirtie thousand, and two hundred.

Of the sonnes of Benjamin; by their generations according to their families, according to the house of their fathers: by the number of the names, from twentie yeeres old, and upward; every one, that went forth with the armie. Those that were mustered of them, of the tribe of Benjamin, were five and thirtie thousand, and foure hundred.

Of the sonnes of Dan; by their generations according to their families, according to the house of their fathers: by the number of the names, from twentie yeeres old, and upward; every one that went forth with the armie. Those that were mustered of them, of the tribe of Dan, were two and sixtie thousand, and seuen hundred.

Of the sonnes of Aser; by their generations according to their families, according to the house of their fathers: by the number of the names, from twentie yeeres old, and upward; every one, that went forth with the armie. Those that were mustered of them, of the tribe of Aser, were one and fortie thousand, and five hundred.

The sonnes of Naphtali; by their generations according to their families, according to the house of their fathers: by the number of the names, from twentie yeeres old, and upward; every one, that went forth with the armie. Those that were mustered of them, of the tribe of Naphtali, were three and fiftie thousand, and foure hundred.

These are those that were mustered, which Moses mustered, and Aaron, and the Princes of Israel; twelve men: each one was, for the house of his fathers. And they were, all those that were mustered of the sonnes of Israel, according to the house of their fathers: from twentie yeeres old, and upward; everyone, that went forth with the armie, in Israel. Even all that were mustered, were six hundred thousand, and three thousand, and five hundred, and fiftie. But the Levites, according to the tribe of their fathers, were not mustered among them.

For Iehovah had spoken unto Moses, saying; Onely the tribe of Levi, thou shalt not muster; neither take the summe of them, among the sonnes of Israel. But thou, appoint the Levites over the Tabernacle of the Testimonie, and over all the vessels thereof, and over all things that belong to it: they shall beare the Tabernacle, and all the vessels thereof; and they sha[illegible: 1 span] minister unto it: and shall encampe round about the Tabernacle. And when the Tabernacle setteth forward, the Levites shall take it downe; and when the Tabernacle is to be pitched, the Levites shall set it up: and the stranger that commeth nigh, shall be put to death. And the sonnes of Israel shall encampe, every man by his owne campe, and every man by his owne standard, throughout their armies. But the Levites shall encampe round about the Tabernacle of the Testimonie; that there be no fervent wrath, upon the congregation of the sonnes of Israel: and the Levites shall keepe the charge of the Tabernacle of the Testimonie. And the sonnes of Israel did so: according to all that Iehovah commanded Moses, so did they.

Annotations. NVmbers] This name is given unto this booke, according to the Greeke title: because the first chiefe thing here handled, is the numbring of the tribes of Israel. The Hebrewes give it no other name then of the first words, Vajedabber, that is, And (the LORD) spake; or Bemidbar, that is, In the wildernesse: see the first annotations on Genesis and Exodus. And here beginneth the 34. section, or lecture of the Law: whereof see Gen. 6. 9. Verse 1. Sinai] the mount whereon the Law had beene given, Exod. 19. by which mountaine Israel yet abode, untill the twentieth day of this moneth, Numb. 10. 11. 12. the Tent] or, Tabernacle of meeting; whither the people were to assemble at the times appointed, and where God met with them, as he promised, Exod. 25. 22. It is called also the Tabernacle of Testimonie, v. 43. and so the Greeke translateth it here. the first] Hebr. the one, understanding day; as in Mat. 26. 17. compared with Marke 14. 12. see the notes on Gen. 8. 13. And one is often put for first, as is noted on Gen. 1. 5. And every first day of the moneth was a feast, Numb. 28. 11. &c. second moneth] which we now call Aprill: so in Thargum Ionathan it is said, the first of the moneth Ijar (that is Aprill) which is the second moneth. In the Scripture it is named Ziv, 1. King. 6. 1. of the brightnesse and beautie of the flowers which then doe spring. But God had spoken before unto them in the first moneth, which is related after, in Numb. 9. 1. &c. after their comming forth] or, of their departing: seethe annotations on Exod. 16. 1. God having given them lawes for his service, in Exodus and Leviticus; doth now settle their church and commonwealth in order. Vers. 2. the summe] Hebr. the head; which some vnderstand for heads; that is, the Rulers: but the Chaldee expoundeth it, the summe (or count,) see the notes on Exod. 30. 12. This people was numbred by Moses, three times; in the first yeere after they came out of Egypt, when every man gave a ransome for his soule; whereby their redemption by Christ was figured, Exod. 30. 11, 12. &c. & 38. 25, 26. In the second yeere, when now they were to be set in order for their encamping about the Sanctuarie, and journeying with it towards Canaan; whereof the 4. first chapters of this booke doe treat. The third and last muster was in the fortieth yeere (the last of their travell;) when all this generation being dead, their sonnes were numbred, for to receive inheritance in the land of promise, a Figure of the Kingdome of Heaven. the sonnes of Israel] the twelue tribes, Gen. 49. 1. 2. 28. So all strangers are excluded from this numbring. The Levites also were numbred apart: vers. 49. &c. families] or kindreds, which next descended of those twelve tribes; of which families, see Numb. 26. 5. &c. house] that is, as the Greeke translateth, houses: and these were the next descent of the families aforesaid. See Ios. 7. 14. Aben Esra here noteth, that it is said, the house of their fathers, because the familie of the mother, is not called a familie. everymale] whereby the females are excluded; as also all children, vers. 3. their polles] or, their skulles, that is, as the Greeke translateth, their heads; meaning the particular persons: so in Exod. 38. 26. V. 3. old] Hebr. sonne of twentie yeeres; that is, going in his twentieth yeere; of which phrase, see the annotations on Gen. 5. 32. So all children and youths under 20. yeeres, were not in this account. upward] some of the Hebrewes limit the time, unto sixtie yeeres old: R. Menachem, on Numb. 1. but the law setteth no such limitation. that goeth forth] to wit, usually; or is able to goe forth. So all that were unable for the warre, through old age, sicknesse, or other infirmities, are not mustered here with Israel. shall muster] or, shall number; which in the Hebrew and Greeke, hath the name of visiting. This numbring of Israel signified Gods providence and care over them, which extendeth not onely to their persons, but to the very haires of their heads, which are all numbred, Luk. 12. 7. And in that they are numbred or mustred by their armies, it shewed whereunto God had called them, even to fight the good sight of faith, 1 Tim. 6. 12. By the word of truth, by the power of God, by the armour of righteousnesse on the right hand and on the lest; 2 Cor. 6. 7. Therefore they were to follow the Lord and his Tabernacle, going before them to fight against the Canaanites: as in our spirituall warfare, we are to follow Christ; Reu. 12. 7. & 19. 11.—14. And onely males or men of strength, are mustered: to teach what wee ought all to be in Christ; even strong in the Lord, and in the power of his might; putting on the whole armour of God, that we may be able to stand against the wiles of the Devill, &c. Ephes. 6. 10, 11, 12, 13. So the Church in her travaile, bringeth forth a male or manchilde, Revel. 12. 5. Esai. 66. 7, 8. V. 4. a man of every tribe] Hebr. a man a man of (or for) a tribe. So there were twelve Princes, besides Moses and Aaron; fourteene in all: as in the Christian church, there were twelve Apostles, besides Paul and Barnabas. head] that is, chiefe' or ruler. V. 5. Of Reuben] understand, from the 10. verse, Of the sonnes of Reuben: and so the Greeke explaineth it, Of those of Reuben. Elizur] in Greeke Elisour. As the Patriarchs had their name significant in their owne tongue, given them upon speciall occasion, and applied some of them to spirituall use, as is to be seene in Gen. 29. 32. &c. & 30. 6. &c. & 49. 8. &c. so their posteritie had names of good notation and use; though the speciall occasions are not noted. As Elizur signifieth, The Rock (Christ) is my God: and his father Shedeur, The light of the Almightie. V. 6. Of Simeon] Gr. Of those of Simeon; that is, of his sonnes: and so the rest which follow. Shelumiel] in Greeke, Salamiel son of Sourisadai. By interpretation, Shelumiel signifieth, God is my recompense; & Zurishadd[illegible: 1 letter]i, The Almighty is my Rock. V. 7. Naasson] so the Greeke writeth him, here and in Mat. 1. 4. in Hebrew Nachshon: by interpretation Experiment; and Amninadab, My people [illegible: 1 letter]s[illegible: 1 letter]oble. V. 8. Nethaneel] i. The gift of God: in Greeke, Nathanael; and so the name is written in Ioh. 1. 46, 47. V 9. Zabulon] Hebr. Zebulun. Eliab] by interpretation, My God is the Father. Helon] or Chelon; in Greeke Chailon: he hath his name of strength. V. 10. Ammihud] Hebr. Gnammihud, written in Greeke Semioud; & so in Nū. 7. 48. the Hebrew letter Gnajin, being sounded like S after the Chaldee manner: as Begnor. Numb. 22. 5. is Bosor in 2 Pet. 2. 15 Ammihud signifieth, My people hath the Glory; and Elishama, My God hath heard. Gamaliel] so the Greeke pronounceth him, here, and in Act. 5. 34. in Hebrew, Gamliel; that is, God is my reward. Pedahzur] in Greeke, Phadasour; by interpretation, The Rocke (Christ) redeemeth. V. 11. Abidan] that is, My Father is the Iudge. Gideoni] in Greeke, Gadaioni, The cutter downe, a warlike name. V. 12. Ahiezer] or, Achiez[illegible: 1 letter]r, The brothers help. Ammishaddai] in Greeke, Amisadai; The peopl[illegible: 1 letter] of the Almightie. V. 13. Pagi[illegible: 1 letter]l] in Greeke, Phagaiel: by interpretation, God hath met me. The same word is applied to Christs intercession, in Esai. 53 12. V. 14. Eljasaph] that is, God hath added: it hath affinitie with Iosephs name. Deguel] in Greeke, Dagouel; afterward he is named Reguel, Num. 2. 14. Deguel signifieth, Know God; as Reguel, The friend of God. V. 15. Naphtali] in Greeke, Nephthaleim; and so his name is written in Mat. 4. 15. Here the order of the tribes, as the Princes were chosen out of them, may be viewed thus: Sonnes of Leah. 1. Reuben 2. Simeon 3. Iudah 4. Isachar 5. Zabulun Of Rachel. 6. Ephraim 7. Manasses 8. Benjamin 9. Dan, The 1. sonne of Billa Rachels maid 10. Aser, The 2. sonne of Zilpha Leahs maid. 11. Gad, The 1. sonne of Zilpha. 12. Naphtali, The 2. sonne of Billa. Reuben is first, for being Israels first borne, Gen. 46. 8. Then, Simeon, his nex[illegible: 1 letter] brother. Levi is omitted: because that tribe was to be numbred by it selfe, not with the other, Numb. 1. 47. 49. ye[illegible: 1 letter] of that tribe was Moses and Aaron, chiefe numberers of the people, verse 3. Iudah, Isachar and Zabulon, were Leahs next sonnes in order, reckoned here as in Exod. 1. 2, 3. and in their precious stones, Exod. 28. Ioseph Rachels first-borne, hath the first birth-right, that is, a double portion, so o[illegible: 1 letter] him are two tribes, 1 Chron. 5. 1, 2. Gen. 48. 5, 6. Ephraim the younger sonne of Ioseph, is set before his elder brother Manasses, according [illegible: 1 word] Iakobs disposition, in Gen. 48. 19, 20. and God made him standard-bearer, Num. 2. 18. and [illegible: 2 letters]ese with Benjamin the free womans children, are set before all the handmaids sonnes, as being the most noble. Dan is the first of all the bondwomens seed, both in birth, Gen. 30. 6. and in the high Priests Ephod, Exod. 28. and is one of the standard bearers, Num. 2. 25. Aser, the second sonne of Zilpha, is (contrary to the usuall order in Exod. 1. & 28.) named next to Dan, Bilhahs sonne; for he was next to his standard in pitching about the Tabernacle; Num. 2. 25. 27. Gad, as he was the first-borne of Leahs handmaid, so was he preferred to the higher place, being now joyned unto the standard of Reuben, Numb. 2. 10.—14. So Nathtali remaineth for the last place, as he was the l[illegible: 1 span] of the tribes that camped about the Tabernacle, Num. 2. 29. Thus Gods wisdome appeareth in naming the tribes, according to the present occasion of their imployments: that all things might be ordered in peace; for he is not the author [illegible: 1 word] confusion, but of peace; as in all churches of the Saint[illegible: 1 letter] 1 Cor. 14. 33. V. 16. the called] or, the renowmed; that is, states men; such as were men of renowne for age and wisdome; and called to consult about matters of state: see Numb. 16. 2. Sol. Iarchi (on Num 7 2.) saith, these were the officers over them in Egypt. which had beene beaten for them, Exod. 5. 14. princes] or rulers. Nasi, [illegible: 1 word] prince, captaine or ruler, is so named of lifting up, or easing the burdens of the people by their government, as Num. 11. 17. Exod. 18. 22. or, of being li[illegible: 1 letter]ted up, and preferred above the people. heads] or captaines of thousands, in Greeke Chiliarchs. [illegible: 1 word] the thousands] that is, of the bands or companies, which consisted every one of a thousand men: for so the tribes were divided into thousands, hundreds, fifties, and tens, with captaines over them, Exod. 18. 21. 25. Whereupon such a company and their generation, is called a thousand, as in Iuag. 6. 15. my thousand is poore in Manasseh, where the Chaldee translateth it my family. So Bethleem [illegible: 1 word] towne, is called one of the thousands of Iudah, [illegible: 1 word] 5. 2. where the Greeke (which the holy Ghost alloweth in Mat. 2. 6.) translateth the Rulers, or Governours. V. 18. the second moneth] called Ziv, with us Aprill, as is noted on v. 1. So this assembling, was at the new Moone, (which signified a renewing or change of the peoples state and order,) and on the same day that God spake unto Moses out of the Tabernacle, v. 1. they declared their genealogies] of what tribe and familie every man came: or, they were genealogized, that is, were mustered by Moses and the Princes according to their genealogie and pedegree. So the Greeke translateth, they were visited or mustered. their polles] in Greeke, their heads, as in vers. 2. So after in verse 20. 22. &c. Vers. 19. of Sinai] where the Lawes, Iudgements, and Statutes were given to Israel; there also was their order set, for encamping about Gods sanctuarie, and marching with it towards Canaan. And this also is to distinguish it from the second mustering, which was in the plaines of Moab, when all this generation was dead, Numb. 26. 3. 63, 64. V. 20. by their generations] in Greeke, according to their kindreds: so after in v. 22. 24. &c. that went forth] or, that goeth forth with the host; that is, was able to goe forth to warre. So after Vers. 24. Gad] he is set in the third place, (in Levies roomth, who was numbred apart, v. 47.) because Gad was ioyned with Reuben and Simeon, on the South quarter of the host, Num. 2. 10—14. All the other tribes are mustred in the order before set downe, vers. 5.—15. V. 25. and fiftie] Gad the handmaids sonne, is the onely of all the tribes, whose number endeth with fiftie: all the other are by thousands, and end with hundreds; which shewed Gods admirable providence and blessing in multiplying them after such a sort, that no odde or broken number was among all the tribes; (as when Moses blessed Ioseph, he mentioned the ten thousands of Ephraim, and the thousands of Manasses, Deut. 33. 17.) whereas in other numbrings, we shall finde few but broken numbers, as in the first borne of Israel, Num. 3. 43. and in those that returned out of Babylon, Ezr. 2. 1.—42. Nehem. 7. 6.—45. Here we may behold the number of every tribe, beginning at the greatest, and so in order to the least, thus; 1. Iudah 74600. 2. Dan 62700. 3. Simeon 59300. 4. Zabulon 57400. 5. Issachar 54400. 6. Naphtali 53400. 7. Reuben 46500. 8. Gad 45650. 9. Aser 41500. 10. Ephraim 40500. 11. Benjamin 35400. 12. Manasses 32200. Iudah hath the greatest number, for he was to bee celebrated of his brethren, Gen. 49. 8. he was standard-bearer in the foremost quarter as they camped about the Tabernacle, Numb. 2. 3. His standard (Lion-like, Gen. 49. 9.) marched in the first place, as they journeyed towards the land of promise, Nam. 10. 13, 14. He had halte the first birth-right, that of him the chiefe ruler should come, and our Lord Christ himselfe concerning the flesh, 1 Chron. 5. 2. Heb. 7. 14. Here he hath valiant men of warre, moe than double the number of Benjamin or Manasses; almost twelve thousand moe than the greatest tribe. Dan the handmaids son hath the next number to the most, for Rachels sake; for Iakobs blessing, Gen. 49. 16. and for his place in the campe, to bee standard-bearer to the rere-ward; which was the greatest quarter next Iudahs, Numb. 3. 9. 3[illegible: 1 letter]. & 10. 25. that the formost standard, and the hindmost, might have the greatest number of warriers. And whereas at the first Dan had but one son, Gen. 46. 23. (and so one family, Num. 26. 42.) when Benjamin had ten, Gen. 46. 21. now God so disposed that Dan should be one of the greatest in number, and Benjamin one of the least. For God is the Iudge: he putteth downe one, and setteth up another, Psal. 75. 7. The barren hath borne seven; and she that had many children is waxed feeble, 1 Sam. 2. 5. Simeon the second patriarch, is the third in number of warriers, at this time, but before they came into Canaan, his tribe was diminished, for their sinne, exceedingly: but being now 5930[illegible: 1 letter]. it was at the latter muster, bu[illegible: 1 letter] 22200. men, Num. 26. 14. so that Moses blessing the tribes, mentioneth not his name at all, Deut. 33. Reuben, Israels first-borne, as he lost his dignitie for defiling his fathers bed, Gen. 49. 3, 4. so here, his increase is none of the greatest, but six of his brethren have moe than he. Ephraim, as he was blessed before his elder brother Manasses, Gen. 48. 20. so here he is increased by thousands more [illegible: 2 letters]an Manasseh, and more than the whole tribe of Benjamin; and his blessing continueth above his brother, Deut. 33. 17. yet Satan to hinder this, had slaine by the Philistimes of Gath, the sons of Ephraim, whiles they dwelt in Egypt, for which their father Ephraim mourned many dayes, 1 Chr. 7. 20, 21, 22. And as they trauelled in the wildernesse, his posteritie was diminished eight thousand, Numb. 26. 37. Benjamin, as he was the youngest of all the patriarchs, so here his number is one of the least, (though at the first, his children were moe than any of his brethren, Gen. 46. 21.) Afterwards in Canaan, his tribe was almost rooted out, Iuag. 20. that he hath not without cause this attribute, Benjamin the little, Psal. 6 8. 28. Manasses hath the last place in this count, that Iakobs prophecie might have effect, his younger brother (Ephraim) shall be greater than he, Gen. 48. 19. But God blessed this tribe in their travell thorow the wildernesse; that at the next muster, they were inreased above twentie thousand moe than at this time; whereas Ephraim his brother was not increased at all, but dimini[illegible: 2 letters]ed, Num. 26. 34. 37. Thus the blessings of God were distributed among the tribes, for their number, and for their order, according as in wisdome he saw meet. He increaseth the nations, and destroyeth them: hee inlargeth the nations, and strayteneth them, Iob 12. 23. V. 32. of Ioseph] he, as his blessing was to bee like a fruitfull vine, Gen. 49. 22. so of him by his two sonnes, here are moe warriers than any tribe had, saving Iudah. And his two sonnes, Ephraim and Manasseh, are not families but tribes, as if they had beene Iakobs owne, according to his adoption of them, Gen. 48. 5. Thus Ioseph hath a double portion, the first birthright, 1 Chron. 5. 1. 2. V. 42. The sonnes of Naphtali] Of all the other it is said, Of the sonnes, and so the Greeke translateth this here. Some of the Hebrewes (as Baal hatturim upon this place) give a reason, which appeareth not in Moses, that Of Naphtali onely he saith THE SONNES, because Naphtalies tribe had moe daughters than sonnes: and therefore in Naphtalies blessing (Gen. 49. 21.) he is resembled to a female, an Hinde let loose: Therefore also in Numb. 26. it is written of them all, THE SONNES: because the men were dead, (Num. 26. 64, 65.) but the women multiplied. V. 44. each one was] Hebr. one man, for the house of his fathers, were they: which the Greeke explaineth thus, one man for one tribe, according to the tribe of their fathers houses were they. V. 46. six hundred thousand &c.] a marvellous increase of seventie soules which came into Egypt, Gen. 46. 27. that so many thousands of able men (besides women and children) should in so few yeeres be multiplied, even as the starres of heaven, Deut. 10. 22. & this was the reward of faith, Heb. 11. 11, 12. Baalam looking upon them with admiratiō, said, Who can count the dust of Iakob, and the number of the fourth part of Israel? Numb. 23. 10. And such is the increase of the spirituall seed of Christ promised to be; that the Church shall say in her heart, Who hath begotten me these? Esai. 49. 21. For by twelve Apostles, and seventy disciples, Christs kingdome began to be preached: and that immortall seed of the word, soone begat many ten thousands of Iewes, Act. 21. 20. and many moe of the Gentiles, even innumerable, Reu. 7. 9. And here also we may observe, that whereas the yeere before, when all the tribes were first numbred from 20. yeeres old and upward, their summe was 603550. men, Exod. 30. 14. & 38. 26. now in the second yeere when they are againe numbred, and the tribe of Levi not reckoned with them, there are found the same iust number of 603550. so there were so many young men of nineteene yeeres old, as now supplied the want of the Levites, put apart for the Lords service: that Israel might s[illegible: 1 letter]e they should lose nothing by whatsoever was imployed in the seruice of God. V. 49. Onely] or But the tribe; it is an exception, which the Greeke translateth thus; See, the tribe of Levi, thou shalt not muster; to wit, among the other Israelites, but apart by themselves, Num. 3. 15, &c. V. 50. appoint] or constitute, give charge as bishops, which hereof have their name. Testimony] that is, the Tables of the Law, kept in an Arke, within the Tabernacle: Exod. 31. 18. they shall be are] according as God appointed their burdens, Num. 4. 25. 31. 36. and to helpe them for some things, six waggons were allowed them, Num. 7. 7, 8, 9. round about the Tab.] and next unto the Tabernacle, betwix[illegible: 1 letter] the camps of Israel and it: whereof see chap. 2. & 3. V. 51. setteth forward] being carried after the cloud, when God removed it from place to place, Num. 10. 11.—17.—21. the stranger] any Israelite or other, that is not of the tribe of Levi. So for the worke of the Priesthood, both Israelites and Levites are counted strangers, save the seed of Aaron only: Num. 16. 40. put to death] either by men, or by the hand of God; as was Vzzah, for putting his hand to the Arke, 1 Chron. 13. 10. So in Thargum Ionathan it is expounded, he shall be killed with fire flaming out from before the Lord. V. 52. by his owne campe] the Greeke trans[illegible: 1 letter]ateth, in his owne order; which is described in chap. 2. by his owne standard] in Greeke, according to his owne regiment: see Num. 2. 2. V. 53. no feruent wrath] no punishment from God, as was in Vzzahs case, 1 Chron. 13. [illegible: 1 word] charge] or, the custodie; the watch and ward, and doe the workes appointed of God: see Num. 3. 7. 8. &c. and 18. 3. This debarring of the people from the worke of the sanctuarie, and committing it to the Levites charge, shewed the separation o[illegible: 1 letter] of all mankinde from God, and their unworthinesse to come neere unto him or his holy things, untill they be called and sanctified of God thereunto. Which being not effected by the Law, or rudiments thereof, (for the Mount where the L[illegible: 1 span] was given might not be touched, Heb. 12. 18) is now performed unto us by Christ, who [illegible: 1 span] shed us from our sinnes, in his owne bloud, and [illegible: 1 word] made us Kings and Priests unto God, and his Father Revel. 1. 5, 6. so that we have libertie to exter[illegible: 1 span] the Holiest, by the bloud of Iesus, Heb. 10. 19.