Numbers 17 commentary

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

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

1. And the Lord spake unto Moses. In this, and similar passages, God appoints the priests to offer the sacrifices; for although they were common to all the people, nevertheless He would have them offered to Him by the hand of one person, and in a particular place: first, because, if they had been allowed to build altars everywhere, His pure and genuine worship would have been corrupted by this variety; and secondly, that He might direct the people to the Mediator, because this principle was ever to be held fast by believers, that no offerings could be legitimate except by His grace. The same doctrine will often occur hereafter, where the sacrifices are treated of; but, since we are here discussing the priests’ office, let it be sufficient to have said once for all that it was not lawful for private persons to offer anything to God, except by the hands of the priest, to whom this duty was enjoined. But, since in this point vain glory is marvelously apt to affect men’s minds, He threatens His severe vengeance against whosoever shall have attempted it. It has already been explained why God chose a single sanctuary. He now declares that, unless the victims are brought thither, this profanation will be equivalent to the murder of a man. He therefore commands that all the victims should be brought before the altar, even although those who offer them may be far away; for “the surface of the field” “The open field,” A. V. means a distant place, lest any one should excuse himself by the inconvenience of the journey. He expressly names the peace-offerings, because that was the kind of sacrifice whereby private individuals were accustomed to testify their piety. God declares, then, that their service would be acceptable to Him, if the priest should intervene to make the oblation in right of the charge committed to him. Finally, this law is ratified unto all generations, that its abrogation may never be attempted. The reason for this is stated, which has been elsewhere more fully explained, i.e., that a single place had been ordained at which they were to assemble; and again, that a priest was appointed who might observe the ceremonies enjoined by the Law, in order that they might worship God in purity; and pollute not nor adulterate His sacrifices by strange superstitions. For we have stated that the ancient people were tied to the sanctuary, lest religion should be twisted and altered according to men’s fancies, and lest any inventions should creep in whereby they might easily decline into idolatry. The commandment which He gave, then, that the priest only should offer the victims, is recommended on the score of its great usefulness; viz., because it would restrain the people from prostituting themselves to devils. Hence a profitable doctrine is gathered, that men cannot be restrained from turning away to idolatry, except by seeking from God’s mouth the one simple rule of piety.

1. And the Lord spoke unto Moses. Howsoever stubborn the Israelites might be, yet their hardness of heart being now subdued, and their pride broken down, they ought to have acknowledged the authority of the priesthood, and to have perpetually held it in pious reverence. But it is plain from the confirmation of it, which is now added, that they were not yet thoroughly overcome. For God never appoints anything in vain; the remedy, therefore, was necessary, that He now applied to that disease of obstinacy which He perceived still to maintain its secret hold upon their hearts. Herein we also behold His inestimable goodness, when He not only had regard to the relief of their infirmity, but even struggled with their depravity and perverseness, in order to restore them to their senses. In the same way also He now deals with us, for he not only strengthens the weakness of our faith by many aids, but He puts constraint upon our light and inconstant minds, and retains us in the path of duty though we strive against Him. He likewise anticipates our willfulness, so as to keep us from growing presumptuous, or rouses us up when we are disposed to be slothful. In fact, his our business so to apply to our use whatever helps to faith and piety He sets before us, as to be assured that they are so many pieces of evidence to convict us of unbelief Although, therefore, the majesty of the priesthood had been already sufficiently, and more than sufficiently established, still God saw float in the extreme perversity of the people there would be no end to their murmurs and rebellions, unless the final ratification were added, and that, too, in a season of repose, inasmuch as, whilst the sedition was in progress, they were not so disposed and ready to learn. By this confirmation, then, He set aside whatever doubts could at any time arise, when Aaron’s rod, severed as it was from the tree, was the only one of the twelve which blossomed. For it was no natural circumstance that a branch which derived no sap from the root, and which at that season of the year would have been dry upon the tree, should produce flowers and fruit, when it was east before the Ark of the Covenant, whilst the others, although altogether similar, remained dry and dead.

2. Speak unto the children of Israel. They are mistaken who suppose that to the twelve rods there was another added for the tribe of Levi; So, amongst others, Corn. a Lapide. C’s view is that of the Jewish Commentators. for, since there was no question here as to the possession of the land, there was no occasion at all for the division of the tribe of Joseph into two parts. We know, too, that it was endowed with a double portion, because the Levites had no inheritance; and in this case the circumstances were different, because all the other tribes were contending for the priesthood with the tribe of Levi alone. Hence it was, then, that rods were given to each of them, in accordance with the origin of their race. But, when Aaron’s rod is said to have been “in the midst of them,” A. V., “Among them,” verse 6. it is in the usual phrase of the Hebrew language, because it was mixed with them as one of their number. And this is expressly stated, to show us that all ground for caviling might be taken from the ungodly, since all the rods were east promiscuously into the same bundle, so that none should be distinguished above the others, and thus nothing could be ascribed to the collusion of men. If any should object that by these means the rivalry was not extinguished which the other Levites had with the house of Aaron, since his own name alone was inscribed upon the rod, so that there would be no comparison between the families; I reply, that since the power of God manifested itself distinctly in the name of Aaron, the rejection of the others was sufficiently shown forth by his election; for, if this honor had been common to the others, God would have defrauded them by giving distinction to him alone. Besides, no other plan could have been adopted for putting an end to this quarrel; for if there had been several rods for one tribe, the whole people would have complained of the inequality. It was necessary, then, that all should be brought to the contest on equal terms, so that the difference between them might be seen to depend upon God’s good pleasure. But if the name of Levi had been inscribed, all its families would have claimed the right of succession, as if common to them all. There was, therefore, no other course open but that God should prefer to the whole people one individual chosen from amongst the members of his own kindred and tribe.

4. And thou shalt lay them up in the tabernacle. The place itself had not a little to do with the effectual decision of the matter; because it was clearly manifested that God was the author of the miracle, and consequently that the priesthood proceeded from Him. For we have elsewhere said that the whole government of the Church so entirely depends upon His decree, that men are not permitted to interfere with it. Wherefore He set the ark of the covenant in opposition to the voices of the whole people, in order to testify that no further dispute was to be raised respecting the priest, whom He had appointed by His own declaration and authority. At the same time, it had the effect of consoling the people, and silencing their complaints that the rods of all the tribes were brought in common into the sanctuary before God; for, although a peculiar dignity was accorded to that of Aaron alone, still the people ceased not to be a priestly kingdom. Hence it follows, that the honorable privilege conferred on one family contributed to the public welfare of all; so far was it from being the case that their inferiority ought to have caused them pain or envy.

5. And it shall come to pass, that the man’s rod. Aaron, indeed, had been previously chosen; but the expression here refers to his manifestation; Fr., “A la seconde declaration.” because God is said again to choose those, whom He has chosen by His secret counsel, when He brings them forth into the sight of men with their peculiar marks of distinction; and this not once only, but as often as he confirms their election by new indications. And this seems to be spoken of by way of concession, as if God would pass over all His former decrees, and invite the people afresh to take cognizance of the matter. With this view tie states that He will put an end to all the malevolent and noisy detractions of the people, so that Aaron may henceforth exercise his office without controversy; for, although not even thus was their perverseness altogether cured, still their insolence was restrained.

8. And thou shalt say unto them. The law is now extended to strangers, not those who were heathens, but those who, springing originally from other nations, had devoted themselves to pure religion. For, if more had been allowed to them than to the genuine children of Abraham, the corruption would, according to their wont, have soon spread more widely. God, then, would not have His sanctuary defiled by foreigners, lest their liberty might make its way amongst the whole people. From this latter portion we may gather that the word “kill” In these verses (8, 9) the offering of a burnt-offering, or sacrifices, is only spoken of, from whence C. appears justly to conclude that the word “kill” in ver. 3, referred merely to animals killed in sacrifice. which is elsewhere taken in a sense, is here confined to the sacrifices; since permission is elsewhere given to the people to eat (meat) in all their cities and villages, provided they abstain from blood. We must remember, therefore, that the question is not here as to their ordinary food, but only as to the victims, which were never to be offered except at the tabernacle.

Deuteronomy 17

Deuteronomy 17:8-11

8. If there arise a matter too hard for thee in judgment, between blood and blood, between plea and plea, and between stroke and stroke, being matters of controversy within thy gates: then shalt thou arise, and get thee up into the place which the LORD thy God shall choose;

8. Si quid latuerit te in judicio inter sanguinem et sanguinem, inter causam et causam, et inter plagam et plagam, in rebus rixarum, intra portas tuas, tunc surges, et ascendes ad locum quem elegerit Jehova Deus tuus.

9. And thou shalt come unto the priests the Levites, and unto the judge that shall be in those days, and enquire; and they shall shew thee the sentence of judgment:

9. Et venies ad sacerdotes, Levitas, et ad judicem qui fuerit in diebus illis, et quaeres, et indicabunt tibi verbum judicii.

10. And thou shalt do according to the sentence, which they of that place which the LORD shall choose shall shew thee; and thou shalt observe to do according to all that they inform thee:

10. Et facies juxta verbum quod indicaverint tibi e loco illo quem elegerit Jehova, et observabis facere secundum omnia quae docuerint te.

11. According to the sentence of the law which they shall teach thee, and according to the judgment which they shall tell thee, thou shalt do: thou shalt not decline from the sentence which they shall shew thee, to the right hand, nor to the left.

11. Secundum legem quam docuerint re, et secundum judicium quod dixerint tibi, facies: non declinabis a verbo quod indicaverint tibi, ad dextram, aut ad sinistram.

8. And it came to pass, that on the morrow. It is not without cause that, the time is notified, for by no skill could it be brought about that a rod should blossom in the lapse of a single night. Again, all suspicion of fraud was removed by the fact that Moses departed when he had placed the rods in the sanctuary, and, returning on the next day, brought out the bundle of rods before them all. But in this respect was the power of God principally shown forth, that in so short a space of time not only flowers, but fruits also, were formed upon a dry bough, which could not have occurred but by the reversal of the order of nature. And further, the time of year is to be taken into account, which was by no means in accordance with such maturity, Now, by this miracle the dignity of the typical priesthood was undoubtedly ratified to the ancient people under the Law; but, in so much as the truth itself is more excellent than its figure or image, the intention of God unquestionably was to assert the priesthood of His only-begotten Son rather than that of Aaron. Hence the profit to be derived from this miracle most especially pertains to us,(“Nous appartient plus qu’aux Juifs;” pertains to us more than to the Jews. — Fr.) in order that we may embrace the Priest presented to us by God with the veneration He deserves. I pass by the frivolous allegories Corn. a Lapide reports many of these, —

“Symbolice et tropologice, (he says,) this rod signifies what sort of person a pontifex and pastor ought to be, viz., watchful, active, laborious, and austere, such as were St. Nicholas of Myra, St. Andrew the Carmelite, Pius II., and Cardinal Julian Cesarinus.

“Allegorice, it is Christ; or the Virgin Mary, whose flower is Christ.

“Anagogice, it is a symbol of’ the resurrection.” in which others take delight. And in fact it ought to be abundantly sufficient for us, that the power of God which might direct the people to the Mediator, appeared of old under a visible symbol; but when the Son of God came, whatever He then represented to their sight was spiritually revealed in Him: for not only was He a sprout (surculus) from the stem of Jesse, as He is called by Isaiah (Isaiah 11:1); and a stone hewn without the art or labor of man, under which form he was shown to Daniel (Daniel 2:34); but by His resurrection tie was separated from the whole human race. For this, too, we must diligently observe, that it is not enough that He should obtain with us the prerogative and title of Priest, unless He is so only and indivisibly. Hence it is plain that His honor is in the Papacy torn in pieces by foul and intolerable sacrilege, when they invent innumerable mediators.

10. And the Lord said unto Moses. What God had prescribed concerning the censers, He now commands as to the rod, i.e., that it should be preserved as a monument for future ages; because men are forgetful and slow to consider His works, and not only so, but because they bury their memory as if of deliberate malice, he bids, therefore, and not without reproach, that this sign should be laid up in safety, saying, that this is done on account of their perverseness. At the same time, however, He commends His paternal love and pity, in that, whilst tie chastises their pride, He provides for their welfare. For, as they were given to rebellion, they would still have provoked His wrath by new murmurings. He says, then, that He anticipates them, and restrains their impetuous fury, lest they should die. Thus in humbling us, tie not only punishes our transgressions, but tie has regard to what is profitable for us, and proves that He cares for us.

12. And the children of Israel spoke unto Moses. It was indeed somewhat better to be alarmed by admiration of God’s power than as if they had despised it in brutal stupidity; but there is a medium between torpor or obstinacy, and consternation. It is true that believers tremble at the judgments of God, and, in proportion as each of us has advanced in piety, so we are the more affected by a sense of His anger. But this fear humbles believers in such a manner that they nevertheless seek after God; whilst the reprobate so tremble as fretfully to desire to drive God far away from them. Hence it arose that the Israelites, stunned as it were by God’s severity, which they deemed excessive, deplored their wretched lot; for, inasmuch as they had no sense of God’s goodness, the chastisement to them was like a gibbet rather than a medicine. They exclaim, therefore, that they are destroyed, because God so severely avenges His polluted worship; as if all such instances of rigor were not profitable for the purpose of rendering them more heedful and cautious. No doubt this servile fear sometimes prepares men for repentance; but nothing is more perilous than to rest in it, because it first engenders bitterness and indignation, and at length drives them to despair, Howsoever formidable, then, may be God’s severity, let us learn at the same time to apprehend His mercy, so that we may be prepared to endure willingly with meek and quiet minds the punishments which we have deserved. In short, this passage shows how little progress the Israelites had made, since the rods of God so greatly exasperated them, that they cut themselves off from all hope of salvation. For this is the meaning of the words, “Shall we be consumed with dying?” as if it were not the case that God, on the contrary, was preserving them from death, when in His paternal solicitude He warned them of their danger.

Numbers 20

Numbers 20:1-13

1. Then came the children of Israel, even the whole congregation, into the desert of Zin, in the first month: and the people abode in Kadesh; and Miriam died there, and was buried there.

1. Pervenerunt autem filii Israel universa congregatio, in desertum Sin, mense primo, et mansit populus in Cades: ubi mortua est Maria, et sepulta illic fuit:

2. And there was no water for the congregation: and they gathered themselves together against Moses and against Aaron.

2. Quumque non esset aqua congregationi, convenerunt adversus Mosen et Aharon.

3. And the people chode with Moses, and spoke, saying, Would God that we had died when our brethren died before the Lord!

3. Et jurgatus est populus cum Mose, ac dixerunt in hunc modum, Et utinam obiissemus quando obierunt fratres nostri coram Jehova.

4. And why have ye brought up the congregation of the Lord into this wilderness, that we and our cattle should die there?

4. Et quare venire fecistis congregationem Jehovae in desertum istud: ut moriamur hic nos et jumenta nostra.

5. And wherefore have ye made us to come up out of Egypt, to bring us in unto this evil place? it is no place of seed, or of figs, or of vines, or of pomegranates; neither is there ally water to drink.

5. Et quare ascendere fecistis nos ex AEgypto, ut venire faceretis nos ad locum malum istum, non locum sementis, ficuum, et vinearum, et malogranatorum, et in quo aqua nulla est ad bibendum?

6. And Moses and Aaron went from the presence of the assembly unto the door of the tabernacle of the congregation, and they fell upon their faces: and the glory of the Lord appeared unto them.

6. Abierunt ergo Moses et Aharon a conspectu congregationis ad ostium tabernaculi conventionis, et projecerunt se super faciem suam: apparuitque gloria Jehovae super eos.

7. And the Lord spoke unto Moses, saying,

7. Et loquutus est Jehova ad Mosen, dicendo:

8. Take the rod, and gather thou the assembly together, thou and Aaron thy brother, and speak ye unto the rock before their eyes; and it shall give forth his water, and thou shalt bring forth to them water out of the rock: so thou shalt give the congregation and their beasts drink.

8. Accipe virgam, et congrega coetum tu et Aharon frater tuus, et loquimini petrae in oculis eorum, et dabit aquam suam, educesque illis aquam e petra, et potum dabis coetui ac jumentis eorum.

9. And Moses took the rod from before the Lord, as he commanded him.

9. Tulit ergo Moses virgam a conspectu Jehovae, quemadmodum praeceperat ei:

10. And Moses and Aaron gathered the congregation together before the rock, and he said unto them, Hear now, ye rebels; must we fetch you water out of this rock?

10. Et congregaverunt Moses et Aharon congregationem ante petram, dixitque illis, Audite nunc o rebelles, Nunquid de petra hac educemus vobis aquam?

11. And Moses lifted up his hand, and with his rod he smote the rock twice; and the water came out abundantly, and the congregation drank, and their beasts also.

11. Et elevavit Moses manum suam, percussitque petram virga sua duabus vicibus: tunc egressae sunt aquae multae, et bibit congregatio ac jumenta eorum.

12. And the Lord spoke unto Moses and Aaron, Because ye believed me not, to sanctify me in the eyes of the children of Israel, therefore ye shall not bring this congregation into the land which I have given them.

12. Et dixit Jehova ad Mosen et Aharon, Propterea quod non credidistis mihi, ut sanctificaretis me in oculis filiorum Israel, idcirco non introducetis congregationem istam in terram quam dedi illis.

13. This is the water of Meribah; because the children of Israel strove with the Lord, and he was sanctified in them.

13. Istae sunt aquae jurgii, pro quibus jurgati sunt filii Israel cum Jehova, et sanctificavit se in illis.

CHAPTER 17

Nu 17:1-13. Aaron's Rod Flourishes.

2-5. Speak unto the children of Israel--The controversy with Moses and Aaron about the priesthood was of such a nature and magnitude as required a decisive and authoritative settlement. For the removal of all doubts and the silencing of all murmuring in the future regarding the holder of the office, a miracle was wrought of a remarkable character and permanent duration; and in the manner of performing it, all the people were made to have a direct and special interest.

take of every one ... princes ... twelve rods--As the princes, being the oldest sons of the chief family, and heads of their tribes, might have advanced the best claims to the priesthood, if that sacred dignity was to be shared among all the tribes, they were therefore selected, and being twelve in number--that of Joseph being counted only one--Moses was ordered to see that the name of each was inscribed--a practice borrowed from the Egyptians--upon his rod or wand of office. The name of Aaron rather than of Levi was used, as the latter name would have opened a door of controversy among the Levites; and as there was to be one rod only for the head of each tribe, the express appointment of a rod for Aaron determined him to be the head of that tribe, as well as that branch or family of the tribe to which the priestly dignity should belong. These rods were to be laid in the tabernacle close to the ark (compare Nu 17:10 and He 9:4), where a divine token was promised that would for all time terminate the dispute.

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

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

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

12-13. Behold, we die, we perish--an exclamation of fear, both from the remembrance of former judgments, and the apprehension of future relapses into murmuring.

And take of every one of them a rod - מטה matteh, the staff or scepter, which the prince or chief of each tribe bore, and which was the sign of office or royalty among almost all the people of the earth.

The man's rod, whom I shall choose, shall blossom - It was necessary that something farther should be done to quiet the minds of the people, and for ever to settle the dispute, in what tribe the priesthood should be fixed. God therefore took the method described in the text, and it had the desired effect; the Aaronical priesthood was never after disputed.

The rod of Aaron - was budded, etc. - That is, on the same rod or staff were found buds, blossoms, and ripe fruit. This fact was so unquestionably miraculous, as to decide the business for ever; and probably this was intended to show that in the priesthood, represented by that of Aaron, the beginning, middle, and end of every good work must be found. The buds of good desires, the blossoms of holy resolutions and promising professions, and the ripe fruit of faith, love, and obedience, all spring from the priesthood of the Lord Jesus. It has been thought by some that Aaron's staff (and perhaps the staves of all the tribes) was made out of the amygdala communis, or common almond tree. In a favorable soil and climate it grows to twenty feet in height; is one of the most noble, flourishing trees in nature: its flowers are of a delicate red, and it puts them forth early in March, having begun to bud in January. It has its name שקד shaked from shakad, to awake, because it buds and flowers sooner than most other trees. And it is very likely that the staves of office, borne by the chiefs of all the tribes, were made of this tree, merely to signify that watchfulness and assiduous care which the chiefs should take of the persons committed, in the course of the Divine providence, to their keeping.

Every thing in this miracle is so far beyond the power of nature, that no doubt could remain on the minds of the people, or the envious chiefs, of the Divine appointment of Aaron, and of the especial interference of God in this case. To see a piece of wood long cut off from the parent stock, without bark or moisture remaining, laid up in a dry place for a single night, with others in the same circumstances - to see such a piece of wood resume and evince the perfection of vegetative life, budding, blossoming, and bringing forth ripe fruit at the same time, must be such a demonstration of the peculiar interference of God, as to silence every doubt and satisfy every scruple. It is worthy of remark that a scepter, or staff of office, resuming its vegetative life, was considered an absolute impossibility among the ancients; and as they were accustomed to swear by their sceptres, this circumstance was added to establish and confirm the oath. A remarkable instance of this we have in Homer, Iliad, lib. i., ver. 233, etc., where Achilles, in his rage against Agamemnon, thus speaks: - Αλλ' εκ τοι ερεω, και επι μεγαν ὁρκον ομουμαι· Ναι μα τοδε σκηπτρον, το μεν ουποτε φυλλα και οζους Φυσει, επειδη πρωτα τομην εν ορεσσι λελοιπεν, Ουδ' αναθηλησει· περι γαρ ῥα ἑ χαλκος ελεψε Φυλλα τε και φλοιον· ὁ δε τοι μεγας εσσεται ὁρκος.

But hearken: I shall swear a solemn oath:

By this same scepter which shall never bud,

Nor boughs bring forth, as once; which, having left

Its parent on the mountain top, what time

The woodman's axe lopp'd off its foliage green,

And stripp'd its bark, shall never grow again.

Cowper.

Virgil represents King Latinus swearing in the same way, to confirm his covenant with Aeneas: -

Ut Sceptrum hoc (dextra sceptrum nam forte gerebat)

Nunquam fronde levi fundet virgulta neque umbras,

Cum semel in silvis imo de stirpe recisum.

Matre caret, posuitque comas et brachia ferro;

Olim arbos, nunc artificis manus aere decoro

Inclusit, patribusque dedit gestare Latinis,

Talibus inter se firmabant foedera dictis.

Aen., lib. xii., ver. 206-12.

Even as this royal Sceptre (for he bore

A scepter in his hand) shall never more

Shoot out in branches, or renew the birth;

An orphan now, cut from the mother earth

By the keen axe, dishonor'd of its hair,

And cased in brass, for Latian kings to bear.

And thus in public view the peace was tied

With solemn vows, and sworn on either side.

Dryden.

When the circumstance of the rod or scepter being used anciently in this way, and the absolute impossibility of its reviviscence so strongly appealed to, is considered, it appears to have been a very proper instrument for the present occasion, for the change that passed on it must be acknowledged as an immediate and incontestable miracle.

Behold, we die, we perish, we all perish - גוענו gavaenu signifies not so much to die simply, as to feel an extreme difficulty of breathing, which, producing suffocation, ends at last in death. See the folly and extravagance of this sinful people. At first, every person might come near to God, for all, they thought, were sufficiently holy, and every way qualified to minister in holy things. Now, no one, in their apprehension, can come near to the tabernacle without being consumed, Num 17:13. In both cases they were wrong; some there were who might approach, others there were who might not. God had put the difference. His decision should have been final with them; but sinners are ever running into extremes.

Of every one - Not of every person, but of every tribe. A rod - That staff, or rod, which the princes carried in their hands as tokens of their dignity and authority. Every man's name - Every prince's: for they being the first - born, and the chief of their tribes might above all others pretend to the priesthood, if it was communicable to any of their tribes, and besides each prince represented all his tribe: so that this was a full decision of the question. And this place seems to confirm, that not only Korah and the Levites, but also those of other tribes contested with Moses and Aaron about the priesthood, as that which belonged to all the congregation they being all holy.

Aaron's name - Rather than Levi's, for that would have left the controversy undecided between Aaron and the other Levites, whereas this would justify the appropriation of the priesthood to Aaron's family. One rod - There shall be in this, as there is in all the other tribes, only one rod, and that for the head of their tribe, who is Aaron in this tribe: whereas it might have been expected that there should have been two rods, one for Aaron, and another for his competitors of the same tribe. But Aaron's name was sufficient to determine both the tribe, and that branch or family of the tribe, to whom this dignity should be affixed.

Before the testimony - That is, before the ark of the testimony, close by the ark. I will meet with you - And manifest my mind to you, for the ending of this dispute.

Among their rods - Was laid up with the rest, being either one of the twelve, as the Hebrews affirm, or the thirteenth, as others think.

Into the tabernacle - Into the most holy place, which he might safely do under the protection of God's command, though otherwise none but the high - priest might enter there, and that once in a year.

To be kept for a token - it is probable, the buds and blossoms and fruit, all which could never have grown together, but by miracle, continued fresh, the same which produced them in a night preserving them for ages.

We perish - Words of consternation, arising from the remembrance of these severe and repeated judgments, from the threatening of death upon any succeeding murmurings, and from the sense of their own guilt and weakness, which made them fear lest they should relapse into the same miscarriages, and thereby bring the vengeance of God upon themselves.

Near - Nearer than be should do; an error which we may easily commit. Will God proceed with us according to his strict justice, till all the people be cut off?

2 Speak unto the children of Israel , and take of every one of them a rod , according to the house of their fathers of all their princes according to the house of their fathers, twelve rods: write thou every mans name upon his rod.

That I may fully and finally satisfie all their scruples and take away all pretence and cause of murmuring

Not of every person, but of every Tribe, as it follows.

Either an ordinary walking staff: or rather, that staff or rod, which the Princes carried in their hands as tokens of their dignity and authority, as may be gathered from Numb. 21. 18. compared with Psal. 110. 2. Ier. 48. 16, 17.

(i. e.) According to each family proceeding from the Patriarch or father of that tribe.

(i. e.) Every princes: for they being the first-born and the chief of their tribes might above all others pretend to the Priesthood, if it was communicable to any of their tribes, and besides each Prince represented and acted for all his tribe: so that this was a full decision of the whole question. And this place seems to confirm, what was before observed, that not onely Korah and the Levites, but also those of other Tribes contested with Moses and Aaron about the Priesthood, as that which belonged to all the congregation, they being all holy, as they said, Numb. 16. 3.

3 And thou shalt write Aarons name upon the rod of Levi, for one rod shall be for the head of the house of their fathers .

Rather than Levi's name, for that would have left the controversie undecided between Aaron and the other Levites, whereas this would justifie the appropriation of the Priesthood to Aarons family.

(i. e.) There shall be in this, as there is in all the other Tribes, onely one rod, and that for the head of their Tribe, who is Aaron in this Tribe: whereas it might have been expected that there should have been two rods, one for Aaron, and another for his competitours of the same Tribe. But Aarons name was sufficient to determine both the Tribe, and that branch or family of the Tribe, to whom this dignity should be affixed.

4 And thou shalt lay them up in the tabernacle of the congregation, before the testimony , where I will meet with you .

(i. e.) Before the Ark of the testimony, either mediately, close by the vail behind which the Ark stood: or rather immediately, within the vail in the most holy place, close by the Ark, as may be gathered by comparing this place with ver. 10. and with Heb. 9. 4.

And manifest my mind to you for the ending of this dispute.

Marginal references: Exod. [illegible: 1+ letters]. [illegible: 1+ letters]

6 And Moses spake unto the children of Israel, and every one of their princes gave him a rod a-piece, for each prince one, according to their fathers houses, even twelve rods: and the rod of Aaron was among their rods .

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

Marginal references: Heb. [illegible: 1 word] one pri[illegible: 1+ letters], [illegible: 1 word] for one [illegible: 1 word]

8 And it came to pass, that on the morrow Moses went into the tabernacle of witness , and behold, the rod of Aaron for the house of Levi was budded, and brought forth buds, and bloomed blossoms, and yielded almonds .

Into the most holy place, which he might safely do under the protection of Gods command, though otherwise none but the High-priest might enter there, and that once in a year.

This being, as Iosephus with great probability affirms, a staffe of an almond tree, as the rest also were.

10 And the LORD said unto Moses, Bring Aarons rod again before the testimony, to be kept for a token against the rebels, and thou shalt quite take away their murmurings from me, that they die not .

For if after all these warnings and prohibitions, back[illegible: 1+ letters] with such miracles and judgments they shall usurp the Priesthood, they shall assuredly die for it.

Marginal references: Heb. 9. [illegible: 1+ letters].; Heb. [illegible: 1 word] of rebelies.

12 And the children of Israel spake unto Moses, saying, Behold, we die, we perish, we all perish .

Words of consternation arising partly from the remembrance of these severe and repeated judgments, partly from the threatning of death upon any succeeding murmurings, partly from the sence of their own guilt and weakness which made them fear least they should relapse into the same miscarriages, and thereby bring the vengeance of God upon themselves.

13 Whosoever cometh any thing near unto the tabernacle of the LORD, shall die: shall we be consumed with dying ?

(i. e.) Nearer than he should do, an errour which we may easily commit.

Will God proceed with us in these severe courses, according to his strict justice? will he shew us no mercy nor pity, till all the people be cut off and destroyed with dying one after another?

Num 17:1-5

He commanded Moses to take twelve rods of the tribe-princes of Israel, one for the fathers’ house of each of their tribes, and to write upon each the name of the tribe; but upon that of the tribe of Levi he was to write Aaron’s name, because each rod was to stand for the head of their fathers’ houses, i.e., for the existing head of the tribe; and in the case of Levi, the tribe-head was Aaron. As only twelve rods were taken for all the tribes of Israel, and Levi was included among them, Ephraim and Manasseh must have been reckoned as the one tribe of Joseph, as in Deu 27:12. These rods were to be laid by Moses in the tabernacle before the testimony, or ark of the covenant (Exo 25:21; Exo 29:42). And there the rod of the man whom Jehovah chose, i.e., entrusted with the priesthood (see Num 16:5), would put forth shoots, to quiet the murmuring of the people. שׁכך, Hiph., to cause to sink, to bring to rest, construed with מעל in a pregnant signification, to quiet in such a way that it will not rise again.

Num 17:6-11

Moses carried out this command. And when he went into the tabernacle the following morning, behold Aaron’s rod of the house of Levi had sprouted, and put forth shoots, and had borne blossoms and matured almonds. And Moses brought all the rods out of the sanctuary, and gave every man his own; the rest, as we may gather from the context, being all unchanged, so that the whole nation could satisfy itself that God had chosen Aaron. Thus was the word fulfilled which Moses had spoken at the commencement of the rebellion of the company of Korah (Num 16:5), and that in a way which could not fail to accredit him before the whole congregation as sent of God.

So far as the occurrence itself is concerned, there can hardly be any need to remark, that the natural interpretation which has lately been attempted by Ewald, viz., that Moses had laid several almond rods in the holy place, which had just been freshly cut off, that he might see the next day which of them would flower the best during the night, is directly at variance with the words of the text, and also with the fact, that a rod even freshly cut off, when laid in a dry place, would not bear ripe fruit in a single night. The miracle which God wrought here as the Creator of nature, was at the same time a significant symbol of the nature and meaning of the priesthood. The choice of the rods had also a bearing upon the object in question. A man’s rod was the sign of his position as ruler in the house and congregation; with a prince the rod becomes a sceptre, the insignia of rule (Gen 49:10). As a severed branch, the rod could not put forth shoots and blossom in a natural way. But God could impart new vital powers even to the dry rod. And so Aaron had naturally no pre-eminence above the heads of the other tribes. But the priesthood was founded not upon natural qualifications and gifts, but upon the power of the Spirit, which God communicates according to the choice of His wisdom, and which He had imparted to Aaron through his consecration with holy anointing oil. It was this which the Lord intended to show to the people, by causing Aaron’s rod to put forth branches, blossom, and fruit, through a miracle of His omnipotence; whereas the rods of the other heads of the tribes remained as barren as before. In this way, therefore, it was not without deep significance that Aaron’s rod not only put forth shoots, by which the divine election might be recognised, but bore even blossom and ripe fruit. This showed that Aaron was not only qualified for his calling, but administered his office in the full power of the Spirit, and bore the fruit expected of him. The almond rod was especially adapted to exhibit this, as an almond-tree flowers and bears fruit the earliest of all the trees, and has received its name of שׁקד, “awake,” from this very fact (cf. Jer 1:11).

God then commanded (Num 17:10, Num 17:11) that Aaron’s rod should be taken back into the sanctuary, and preserved before the testimony, “for a sign for the rebellious, that thou puttest an end to their murmuring, and they die not.” The preservation of the rod before the ark of the covenant, in the immediate presence of the Lord, was a pledge to Aaron of the continuance of his election, and the permanent duration of his priesthood; though we have no need to assume, that through a perpetual miracle the staff continued green and blossoming. In this way the staff became a sign to the rebellious, which could not fail to stop their murmuring.

Num 17:12-13

This miracle awakened a salutary terror in all the people, so that they cried out to Moses in mortal anguish, “behold, we die, we perish, we all perish! Every one who comes near to the dwelling of Jehovah dies; are we all to die?” Even if this fear of death was no fruit of faith, it was fitted for all that to prevent any fresh outbreaks of rebellion on the part of the rejected generation.

The Blossoming of Aaron's Rod. (b. c. 1490.)

1 And the Lord spake unto Moses, saying, 2 Speak unto the children of Israel, and take of every one of them a rod according to the house of their fathers, of all their princes according to the house of their fathers twelve rods: write thou every man's name upon his rod. 3 And thou shalt write Aaron's name upon the rod of Levi: for one rod shall be for the head of the house of their fathers. 4 And thou shalt lay them up in the tabernacle of the congregation before the testimony, where I will meet with you. 5 And it shall come to pass, that the man's rod, whom I shall choose, shall blossom: and I will make to cease from me the murmurings of the children of Israel, whereby they murmur against you. 6 And Moses spake unto the children of Israel, and every one of their princes gave him a rod apiece, for each prince one, according to their fathers' houses, even twelve rods: and the rod of Aaron was among their rods. 7 And Moses laid up the rods before the Lord in the tabernacle of witness.

Here we have, I. Orders given for the bringing in of a rod for every tribe (which was peculiarly significant, for the word here used for a rod sometimes signifies a tribe, as particularly ch. xxxiv. 13), that God by a miracle, wrought on purpose, might make it known on whom he had conferred the honour of the priesthood. 1. It seems then the priesthood was a preferment worth seeking and striving for, even by the princes of the tribes. It is an honour to the greatest of men to be employed in the service of God. Yet perhaps these contended for it rather for the sake of the profit and power that attended the office than for the sake of that in it which was divine and sacred. 2. It seems likewise, after all that had been done to settle this matter, there were those who would be ready upon any occasion to contest it. They would not acquiesce in the divine appointment, but would make an interest in opposition to it. They strive with God for the dominion; and the question is whose will shall stand. God will rule, but Israel will not be ruled; and this is the quarrel. 3. It is an instance of the grace of God that, having wrought divers miracles to punish sin, he would work one more on purpose to prevent it. God has effectually provided that the obstinate shall be left inexcusable, and every mouth shall be stopped. Israel were very prone to murmur both against God and against their governors. "Now," said God, "I will make to cease from me the murmurings of the children of Israel, v. 5. If any thing will convince them, they shall be convinced; and, if this will not convince them, nothing will." This was to be to them, as Christ said the sign of the prophet Jonas (that is, his own resurrection) should be to the men of that generation, the highest proof of his mission that should be given them. The directions are, (1.) That twelve rods or staves should be brought in. It is probable that they were not now fresh cut out of a tree, for then the miracle would not have been so great; but that they were the staves which the princes ordinarily used as ensigns of their authority (of which we read ch. xxi. 18), old dry staves, that had no sap in them, and it is probable that they were all made of the almond-tree. It should seem they were but twelve in all, with Aaron's, for, when Levi comes into the account, Ephraim and Manasseh make but one, under the name of Joseph. (2.) That the name of each prince should be written upon his rod, that every man might know his own, and to prevent contests. Writing is often a good preservative against strife, for what is written may be appealed to. (3.) That they should be laid up in the tabernacle, for one night, before the testimony, that is, before the ark, which, with its mercy seat, was a symbol, token, or testimony, of God's presence with them. (4.) They were to expect, being told it before, that the rod of the tribe, or prince, whom God chose to the priesthood, should bud and blossom, v. 5. It was requisite that they should be told of it, that it might appear not to be casual, but according to the counsel and will of God.

II. The preparing of the rods accordingly. The princes brought them in, some of them perhaps fondly expecting that the choice would fall upon them, and all of them thinking it honour enough to be competitors with Aaron, and to stand candidates, even for the priesthood (v. 7); and Moses laid them up before the Lord. He did not object that the matter was sufficiently settled already, and enough done to convince those that were not invincibly hardened in their prejudices. He did not undertake to determine the controversy himself, though it might easily have been done; nor did he suggest that it would be to no purpose to offer satisfaction to a people that were willingly blind. But, since God will have it so, he did his part, and lodged the case before the Lord, to whom the appeal was made by consent, and left it with him.

8 And it came to pass, that on the morrow Moses went into the tabernacle of witness; and, behold, the rod of Aaron for the house of Levi was budded, and brought forth buds, and bloomed blossoms, and yielded almonds. 9 And Moses brought out all the rods from before the Lord unto all the children of Israel: and they looked, and took every man his rod. 10 And the Lord said unto Moses, Bring Aaron's rod again before the testimony, to be kept for a token against the rebels; and thou shalt quite take away their murmurings from me, that they die not. 11 And Moses did so: as the Lord commanded him, so did he. 12 And the children of Israel spake unto Moses, saying, Behold, we die, we perish, we all perish. 13 Whosoever cometh any thing near unto the tabernacle of the Lord shall die: shall we be consumed with dying?

Here is, I. The final determination of the controversy concerning the priesthood by a miracle, v. 8, 9. The rods or staves were brought out from the most holy place where they were laid up, and publicly produced before the people; and, while all the rest of the rods remained as they were, Aaron's rod only, of a dry stick, became a living branch, budded, and blossomed, and yielded almonds. In some places there were buds, in others blossoms, in others fruit, at the same time. This was miraculous, and took away all suspicion of a fraud, as if in the night Moses had taken away Aaron's rod, and put a living branch of an almond tree in the room of it; for no ordinary branch would have buds, blossoms, and fruits upon it, all at once. Now,

1. This was a plain indication to the people that Aaron was chosen to the priesthood, and not any other of the princes of the tribes. Thus he was distinguished from them and manifested to be under the special blessing of heaven, which sometimes yields increase where there is neither planting nor watering by the hand of man. Bishop Hall here observes that fruitfulness is the best evidence of a divine call, and that the plants of God's setting, and the boughs cut off from them, will flourish. See Ps. xcii. 12-14. The trees of the Lord, though they seem dry trees, are full of sap.

2. It was a very proper sign to represent the priesthood itself, which was hereby confirmed to Aaron. (1.) That it should be fruitful and serviceable to the church of God. It produced not only blossoms, but almonds; for the priesthood was designed, not only for an honour to Aaron, but for a blessing to Israel. Thus Christ ordained his apostles and ministers that they should go and bring forth fruit, and that their fruit should remain, John xv. 16. (2.) That there should be a succession of priests. Here were not only almonds for the present, but buds and blossoms promising more hereafter. Thus has Christ provided in his church that a seed should serve him from generation to generation. (3.) That yet this priesthood should not be perpetual, but in process of time, like the branches and blossoms of a tree, should fail and wither. The flourishing of the almond-tree is mentioned as one of the signs of old age, Eccl. xii. 5. This character was betimes put upon the Mosaic priesthood, which soon became old and ready to vanish away, Heb. viii. 13.

3. It was a type and figure of Christ and his priesthood: for he is the man, the branch, that is to be a priest upon his throne, as it follows (Zech. vi. 12); and he was to grow up before God, as this before the ark, like a tender plant, and a root out of a dry ground, Isa. liii. 2.

II. The record of this determination, by the preserving of the rod before the testimony, in perpetuam rei memoriam—that it might be had in perpetual remembrance, v. 10, 11. It is probable that the buds, and blossoms, and fruit, continued fresh; the same divine power that produced them in a night preserved them for ages, at least so long as it was necessary for a token against the rebels. So it was a standing miracle, and the continuance of it was an undeniable proof of the truth of it. Even the leaf of God's trees shall not wither, Ps. i. 3. This rod was preserved, as the censers were, to take away their murmurings, that they die not. Note, 1. The design of God in all his providences, both mercies and judgments, and in the memorials of them, is to take away sin, and to prevent it. These things are done, these things written, that we sin not, 1 John ii. 1. Christ was manifested to take away sin. 2. What God does for the taking away of sin is done in real kindness to us, that we die not. All the bitter potions he gives, and all the sharp methods he uses with us, are for the cure of a disease which otherwise would certainly be fatal. Bishop Hall observes here that the tables of the law, the pot of manna, and Aaron's rod, were preserved together in or about the ark (the apostle takes notice of them all three together, Heb. ix. 4), to show to after-ages how the ancient church was taught, and fed, and ruled; and he infers how precious the doctrine, sacraments, and government, of the church are to God and should be to us. The rod of Moses was used in working many miracles, yet we do not find that this was preserved, for the keeping of it would serve only to gratify men's curiosity; but the rod of Aaron, which carried its miracle along with it, was carefully preserved, because that would be of standing use to convince men's consciences, to silence all disputes about the priesthood, and to confirm the faith of God's Israel in his institutions. Such is the difference between the sacraments which Christ has appointed for edification and the relics which men have devised for superstition.

III. The outcry of the people hereupon (v. 12, 13): Behold, we die, we perish, we all perish. Shall we be consumed with dying? This may be considered as the language either, 1. Of a repining people quarrelling with the judgments of God, which, by their own pride and obstinacy, they had brought upon themselves. They seem to speak despairingly, as if God was a hard Master, that sought advantage against them, and took all occasions to pick quarrels with them, so that if they trod every so little awry, if they stepped ever so little beyond their bounds, they must die, they must perish, they must all perish, basely insinuating that God would never be satisfied with their blood and ruin, till he had made an end of them all and they were consumed with dying. Thus they seem to be like a wild bull in a net, full of the fury of the Lord (Isa. li. 20), fretting that God was too hard for them and that they were forced to submit, which they did only because they could not help it. Note, It is a very wicked thing to fret against God when we are in affliction, and in our distress thus to trespass yet more. If we die, if we perish, it is owing to ourselves, and the blame will lie upon our own heads. Or, 2. Of a repenting people. Many interpreters take it as expressing their submission: "Now we see that it is the will of God we should keep our distance, and that it is at our peril if we draw nearer than is appointed. We submit to the divine will in this appointment; we will not contend any more, lest we all perish:" and they engage Moses to intercede for them, that they may not be all consumed with dying. Thus the point was gained, and in this matter God quite took away their murmurings, and henceforward they acquiesced. Note, When God judges he will over come, and, one way or other, will oblige the most obstinate gainsayers to confess their folly sooner or later, and that wherein they dealt proudly he was above them. Vicisti Galilæe—O Galilæan, thou hast conquered!

CHAP. XVII.

ANd Iehovah spake unto Moses, saying; speake unto the sonnes of Israel, and take of them, a rod for every fathers house, of all their Princes, according to the house of their fathers, twelve rods: every mans name thou shalt write upon his rod. And Aarons name thou shalt write upon the rod of Levi: for, one rod shall be for the head of the house of their fathers. And thou shalt lay them up, in the Tent of the Congregation, before the Testimony, where I will meet with you. And it shall be, that the man whom I shall cause, his rod shall bud; and I will make to cease from me, the murmurings of the sonnes of Israel, wherewith they murmure against you. And Moses spake unto the sons of Israel; and all their Princes gave unto him, a rod for one Prince, a rod for one Prince, according to the house of their fathers, twelve rods; & the rod of Aaron was among their rods. And Moses laid up the rods before Iehovah, in the Tent of the Testimony. And it was on the morrow, that Moses went into the Tent of the Testimonie; and behold, the rod of Aaron for the house of Levi, had budded, and brought forth buds, and bloomed blossomes, and yeelded almonds. And Moses brought out all the rods from before Iehovah, unto all the sons of Israel; and they saw, and tooke every man his rod.

And Iehovah said unto Moses; Bring Aarons rod againe before the Testimony, to be kept for a signe, against the sons of rebellion: and thou shalt quite take away their murmurings from me, that they die not. And Moses did as Iehovah cōmanded him: so did he.

And the sonnes of Israel said unto Moses, saying, Behold, we give up the ghost, we perish, we all of us perish. Every one that commeth neare, that commeth neare unto the Tabernacle of Iehovah, shall die: Shall we be consumed in giving up the ghost?

Annotations. SPeake unto] When God saw the cōtinuall murmurings of the people, how they ceased not, he commandeth this that followeth to bee done, that so by miracle the Priesthood of Aaron might be confirmed, and a full end put to all strise thereabout; as vers. 10. a rod for every fathers house] Hebr. a rod a rod, for (or according to) the house of a father: which the Greeke explaineth thus; Take of them a rod, a rod of all their Princes, according to their fathers houses. A rod (or staffe) was such as men used to carrie in their hands, Gen. 38. 18. Exod. 4. 2. the same word (called in Hebrew Matteh) is often used for a Tribe, as in Num. 1. 4. 16. 21. &c. either because of this writing of their names upon rods, or because the twelve tribes grew out of the stocke of Israel, as rods or branches out of a tree. The Princes also caried staves in their hands, as appeareth by Num. 21. 18. And with this may be compared that in Ezek. 37. 16, 17. &c. where the Prophet wrote the names of tribes upon sticks, which were joyned together as one in his hand, to signifie the uniting of the divided tribes. the house] that is, as the Greeke expoundeth it, the houses: see the notes on Num. 1. 2. Vers. 3. for one rod shall be] The Greeke explaineth it thus; for it is one rod: according to the [illegible: 1 word] of their fathers house shall they give. The tribe of Levi, though they were distinguished into Priests and Levites; yet as all came by one father Levi, so one rod was for them all. So Iarchi here expoundeth it, Although I have divided them into two families, the familie of the Priests and the familie of the Levites; notwithstanding it is one tribe. Of this their division, see Num. 3. and 18. 1.—7. Vers. 4. lay them up] or, leave them, or as the Greeke translateth, put them. Tent of the congregation] or, Tent of meeting. the Testimonie] that is, the A[illegible: 1 letter]ke, wherein the Tables of the Law, (called the Testimonie) were kept. See the notes on Exod. 25. 16. where I will meet] that is, where I use to meet with you; according to the promise in Exod. 25 22. and 30 36 And this is the reason why the Tabernacle was called the Tent of meeting, or of congregation. Vers. 5. I shall chuse] that i[illegible: 1 letter], shall like of, and approve to administer the priesthood; as in Targum Ionathan this is added to minister before me. rod shall bud] or, shall flourish: see vers. 8. will make to cease from me] in Greeke, will take away from thee. This word is spoken of the ceasing or asswaging of waters, Gen. 8. 1. and of wrath, Esth. 2. 1. and is here applied to the murmurings of the people, which were like raging waters, fo[illegible: 1 letter]ing out their owneshame. Vers. 8. blessomes] or flowers. yeelded] or, ripened (as the word is Englished, in Esai. 18. 5.) that is, brought forth ripe almonds. almonds] [illegible: 1 word] Greeke, & in Targum Ionathan, Nuts. An almond, in Hebrew, Shaked, is named Shaked, which signifieth with care, haste & watchfulnesse, to looke unto and performe a thing. And because the almond tree blossometh and beareth fruit sooner than other trees, therefore hath it this name. And Solomon for the same cause, likeneth the white haires which soone grow upon us in age, to the flourishing of the Almond tree, Eccles. 12. 5. By this miracle, God did confirme the Priesthood unto Aaron; as by the vision of the vine-branches budding, bloss[illegible: 1 letter]ming, & bringing forth ripe grapes, &c. hee signified the confirmation of office unto Pharaohs butler, Gen. 40. 10.—13. He signified further by the buds, the continuance and propagation of the Priesthood to his posteritie; who should sprout and grow out of him, by the blessing of God, who maketh the crie tree to bud (or flourish,) Ezek. 17. 24. as also it is prophesied of the church, He shall cause them that come of Iakob, to take root; Israel shall blessome and bud, and fill the face of the world with fruit, Esat. 27. 6. And the originall word for buds, is also use[illegible: 1 letter] for younglings or youth; as in Iob 30. 12. The bles soming (or flourishing) of this rod, figured also the comfortable and glorious effect of the [illegible: 1 word] [illegible: 1 span] tion of the Priests office: as Christ is [illegible: 1 word] to [illegible: 1 word] forth [illegible: 1 letter]t the window, flourishing there[illegible: 1 letter] the [illegible: 1 word] Serg 2. 9. that we all with open face may [illegible: 1 word] as in a glasse the glorie of the Lord, 2 Cor. 3. 18 and this to the shame of his enemies. Psal. 1 32. 18. The Almonds figured the fruits of his administration, which hastily should shew forth themselves, to the comfort of the Saints, and pun[illegible: 1 letter]shment of al[illegible: 1 letter] that should resist him; as unto Ieremie (one of Aarons sonnes) God shewed in a vision, the r[illegible: 2 letters] of an Almond tree, (which hath the name of [illegible: 1 span] ning,) and opened the same unto him thus; Then hast well seene; for I will hasten my word, to performe it, Ier. 1. 11, 12. Therefore as soone as Vzzi[illegible: 1 letter]h the King rose up to usurpe the Priests office, the leprousie even rose up in his forehead, 2 Chron. 26. 18. 19. Vers. 10. Bring againe] or, Returne Aarons red before the Testimonie] in Greeke, the Testimonies; meaning the Tables of the covenant in the Arke; as is noted on vers. 4. before which it was laid up, and not in it: for nothing was in the Arke, save the two tables of stone, 1 King. 8. 9. The Hebrewes record how in Solomons Temple, there was a stone in the most holy place, in the west part therof, on which they set the Arke: and before it, was the golden pot of Manna, and the rod of Aaron. Maim. tom. 3. in Beth habchirah, chap. 4. sect. 1. to be kept] Hebr. for a keeping (or reservation.) As the Manna was kept in the golden pot within the most holy place of the sanctuarie, for a reservation and monument to the Israclites, that the generations after might see the bread which God had given their fathers to eat in the wildernesse, Exod. 16. 32.—34. so this rod was kept in the same place for a reservation, and for a signe, that all generations might know the confirmation of their Priest [illegible: 1 word] in Aarons line. Both did lead them unto Christ; the Manna figuring the flesh of Christ, the [illegible: 1 word] bread from heaven, wherewith the faithfull should be nourished unto life eternall, Ioh[illegible: 1 letter] 6. 31, 32, 33. 51. and the rod, the Priesthood of Christ, whereby they should be reconciled unto God, Heb, 9. 11, 12. Therefore the Apostle mentioneth this budding rod, with the pot of Manna, among the most memorable things that were kept in the Holy o[illegible: 1 letter] holies, Heb. 9. 3, 4. the sonnes of rebellion which the Greeke translateth, the disobedient sons; meaning the Israelites, called sonnes (or children) of rebellion, because they were so much addicted thereunto, as if rebellion it selfe had beene their mother: so that Moses testified, Yee have beene rebellions against the LORD, from the day that I kn[illegible: 1 letter]w you, Deut. 9. 24. This phrase is common in the Scriptures, as, a sonne of injurious evil[illegible: 1 letter] (or [illegible: 1 word] wickednesse) Psal. 8. 23. for an injurious or wicked person: and sonnes of affliction, Prov. 31. 5. for afflicted persons: so, sonnes of Belial, Deut. 13. [illegible: 1 word]. 1 Sam. 2. 12. sonnes of disobedience, Ephes. 2. 2. and 5. 6. sonnes of the light and of the day, 1 Thes. 5. [illegible: 1 word] children of wisdome, Mat. 11. 19. children of obedience, 1 Pet. 1. 14. and sundry the like. [illegible: 1 word] shalt quite take away] or, shalt consume, shalt wh[illegible: 1 span] end their murmurings: the Greeke translateth it, and let their murmuring cease from me; and they shall not die. Vers. 12. we give up the ghost] or, have given up the ghost, that is, died: or, as the Greeke translateth, are consumed. This may be taken as an unjust complaint of theirs, for the punishments that they had felt, and should still feele for their sinnes. Or rather, as a serious complaint of their owne miserie, being under sin, and so by the Law under punishment and wrath: like that which the Apostle saith, I was alive without the Law once; but when the commandement came, sinne revived, and I died; and the commandement which (was ordained) unto life, I found (to be) unto death, Rom. 7. 9, 10. The Chaldee paraphraseth upon their words, thus; Behold the sword hath killed some of us, and behold the earth hath swallowed some of us; and behold some of us are dead with the pestilence. And Targum Ionathan thus; Behold some of us are consumed with flaming fire, and some of us are swallowed up into the earth, and perished; behold we thinke that as they, so we all shall perish. Vers. 13. that commeth neere] in Greeke, that toucheth the Tabernacle. Shall we be consumed in giving up the ghost?] that is, shall wee die every one? This seemeth to be a deprecation; whereby acknowledging their sinnes to be worthy of death, they pray for mercy: for so questions are often used in earnest deprecations; as, Wilt thou be angry with us for ever? &c. Psal. 85. 6. Wilt thou utterly reject us? Lam. 5. 22. Wilt thou hold thy peace, and afflict us very fore? Esay. 64. 12. and many the like.